A Treatise on Christian Doctrine

translated by Charles R. Sumner

Christian Doctrine: Preliminary Observations

PRELIMINARY OBSERVATIONS.

A O enter into a preliminary discussion of the doctrines or opinions
contained in the present volume, seems, properly speaking, to be no
necessary part of the Translator's duty. After stating, therefore, in
the first place, the circumstances under which the original manuscript
was discovered, and the reasons for considering it as the long lost
theological work of Milton, it will be sufficient to subjoin, as briefly
as possible, a few remarks chiefly relating to certain peculiarities in
the following treatise, by which it is distinguished from the author's
other compositions.

From information communicated by Robert Lemon, sen. Esq.
Deputy Keeper of His Majesty's State Papers, who has lately com-
pleted from the documents under his care an entire series of the Order-
Books of the Council of State during the Interregnum, it appears that
Milton retired from active official employment as Secretary for Foreign
Languages, about the middle of the year 1655. The following entry
occurs under the date of April 17 in that year :

" The Councell resumed the debate upon the report made from the Com-
mittee of the Councell to whom it was referred to consider of the establishment
of the Councell's contingencies.

Ordered That the former yearly Salary of Mr. John Milton,

of Two Hundred Eighty-Eight Pounds, &c, formerly charged on the Councell's
contingencies, be reduced to One Hundred and Fiftie Pounds per annum, and
paid to him, during his life, out of His Highness' Exchequer."

This sum must have been intended as a retiring pension in
consideration of past services, as it is evident from another entry,
under the same date, that a successor was already appointed, at a re-
duced salary, to discharge the duties of the situation which Milton had
previously occupied.

" For the Fee of Mr. Phillip Medows, Secretary for the") per annum' }
Latine Tongue, after the rate of

]

From this time it is presumed that Milton ceased to be employed
in public business, as his name does not again occur in the Books of
the Council of State, which continue in uninterrupted succession till
the 2d of September 1658, the day preceding the death of Cromwell.1

It is mentioned by the biographers of Milton (Toland's Life of John
Milton, p. 148, 12mo. London, 1699 ; Newton's Life of Milton, Vol. I.
p. xl. and lxiii. 8vo. London, 1757 ; Symmons's Life of Milton,
appended to his edition of the Prose Works, Vol. VII. p. 500, London,
1806) that about the time when he was thus released from public
business, he entered upon the composition of three great works, more

1 The Orders of the Council of State during the Interregnum, brought to light and
arranged by the industry of Mr. Lemon, form one of the most interesting series of
documents relative to English History at present in existence. They contain the daily
transactions of the executive government in England from 1648-9 to September l6'58,
and are particularly valuable from the period of the dissolution of the Long Parliament
in 1653, to the death of Cromwell in September 1658; as during the greater part of
that time the Council of State, under the Protector, combined both the executive and
legislative functions of government, and as these books are the authentic, but hitherto un-
known records of their daily proceedings. It is greatly to be desired that the attention
of the Record Commissioners should be drawn to these valuable documents, and perhaps
it might be advisable that a fair transcript of them should be made, under their sanction,
to guard against loss or damage by any accident which may happen to the originals.

Ill

congenial to his taste than the employments in which he had been
recently engaged, and fitted to occupy his mind under the blindness
with which he had been afflicted for nearly three years. The works
commenced under these circumstances were Paradise Lost, a Latin
Thesaurus, intended as an improvement on that by Robert Stephens,
and a body of Divinity compiled from the Holy Scriptures, * all which,'
according to Wood {Fasti Oxonienses, Part I. 1635, col. 486, edit. 1817)
'notwithstanding the several troubles that befel him in his fortunes,
he finished after His Majesty's Restoration.' After enumerating the
works of Milton then published, Wood says ; ' These I think are all
the things he hath yet extant; those that are not, are, a Body of
Divinity, which my friend (Aubrey) calls Idea Theologiae, now, or at
least lately, in the hands of the author's acquaintance, called Cyriack
Skinner, living in Mark Lane, London; and the Latin Thesaurus,
in those of Edward Philipps, his nephew.'

In allusion to the work which is thus called by Wood, on the
authority of Aubrey, Idea Theologize, Toland has the following pas-
sage : f He wrote likewise a System of Divinity, but whether intended
for public view, or collected merely for his own use, I cannot deter-
mine. It was in the hands of his friend Cyriack Skinner, and where
at present is uncertain.'9 Dr. Symmons also says, in a note, Vol. VII.
p. 500 : * An answer to a libel on himself, and a system of Theology,
called, according to Wood, Idea Theologiae, are compositions of Mil-
ton which have been lost. The last was at one time in the hands
of Cyriack Skinner, but what became of it afterwards has not been
traced.'

Life, p. 148.

It appears then from the above testimonies, that a treatise on
Divinity was known to have been compiled by Milton, and deposited,
either for safe custody, or from motives of friendship, in the hands
of Cyriack Skinner ; since which time all traces of it have been
lost. It is necessary to show, in the next place, what are the grounds
for supposing that the original work, from which the following trans-
lation has been executed, is the identical treatise so long concealed
from the researches of all the editors and biographers of the author of
Paradise Lost.

It is observable that neither Wood, nor any of the subsequent
biographers of Milton, have mentioned the language in which his theo-
logical treatise was written. To prefix a learned title to an English
composition would be so consistent with Milton's own practice, as well
as with the prevailing taste of his age, that the circumstance of Aubrey's
ascribing to it a Latin name affords no certain proof that the work itself
was originally written in that language. In the latter part of the year
1823, however, a Latin manuscript, bearing the following title, Joannis
Miltoni Angli de Doctrina Christiana, ex sacris duntaxat
libris petita, Disquisitionum libri duo posthumi, was discovered
by Mr. Lemon, in the course of his researches in the Old State
Paper Office, situated in what is called the Middle Treasury Gallery,
Whitehall. It was found in one of the presses, loosely wrapped in
two or three sheets of printed paper, with a large number of original
letters, informations, examinations and other curious records relative
to the Popish plots in 1677 and 1678, and to the Rye House plot
in 1683. The same parcel likewise contained a complete and corrected
copy of all the Latin letters to foreign princes and states written by

Milton while he officiated as Latin Secretary; and the whole was
enclosed in an envelope superscribed, * To Mr. Skinner, Mercht.' The
address seems distinctly to identify this important manuscript with the
work mentioned by Wood, though an error has been committed,
either by himself or his informant, with respect to its real title.

Mr. Cyriack Skinner, whose name is already well known in asso-
ciation with that of Milton, appears, from a pedigree communicated by
James Pulman, Esq., Portcullis Poursuivant at Arms, to have been
the grandson of Sir Vincent Skinner or Skynner, knight, whose eldest
son and heir, William Skynner, of Thornton College in the County
of Lincoln, Esq., married Bridget second daughter of Sir Edward Coke,
knight, Chief Justice of England.3 The affinity between Cyriack

William Skynner, oft:
Thornton College in
the County of Lincoln,
Esq. Son and Heir of
Sir Vincent Skynner,
Knt.

Will dated Aug. 3, 1627,
proved February 1,
1627-8.

:Bridget second Daughter
of Sir Edward Coke,
Knt. Chief Justice of
England, and relict of
William Berney, Esq.

Will (in which she is de-
scribed of Thornton
College, Widow,) dated
Sept. 26, 1648, proved
June 18, 1653, by her
Son Cyriack Skynner,
Executor.

Edward Skynner of:
Thornton College
aforesaid, Esq. Son
and Heir, 1648.

Will dated May 20,
1657, proved Sept.
11 following.

Edward Skynner
1657-

:Ann daughter of Sir
William Wentworth,
Knt. of Ashby Pue-
rorum in Com. Line.
Grandfather of Thos.
Earl of Strafford.
Ex'. 1657.

William Skynner
second Son 1634.
named in 1648
and in 1657.

Daughters
1657-

Cyriack Skynner, third=
Son 1634 — named in
1657, of the Parish
of St Martin in the
Fields, where he was
buried Aug. 8, 1700.
Administration of his
Effects granted to his
Daughter, Aug. 20,
1700.

Annabella Skynner
1700.

Bridget living 1634.

Elizabeth Wife of
Philip Weslid of
Grimsby in Com.
Line. 1648.

Theophila, married
1648.

Skinner and this distinguished ornament of the English Bar, is thus
alluded to by Milton in his 21st Sonnet:

To Cyeiack Skinner.

Cyriack, whose grandsire, on the royal bench

Of British Themis, with no mean applause

Pronounc'd, and in his volumes taught, our laws,
Which others at their bar so often wrench ;
To-day deep thoughts resolve with me to drench

In mirth that, after, no repenting draws ;

Let Euclid rest, and Archimedes pause,
And what the Swede intends, and what the French.
To measure life learn thou betimes, and know

Toward solid good what leads the nearest way ;

For other things mild Heav'n a time ordains,
And disapproves that care, though wise in show,

That with superfluous burden loads the day,

And, when God sends a cheerful hour, refrains.

All the biographers of Milton have mentioned that Cyriack Skinner
was his favourite pupil, and subsequently his particular friend. Wood
incidentally notices him in speaking of the well-known club of Com-
monwealth's men, which used to meet in 1659 at the Turk's Head
in New Palace Yard, Westminster. ■ Besides our author (James Har-
rington) and H. Nevill, who were the prime men of this club, were
Cyriack Skinner, a merchant's son of London, an ingenious young
gentleman, and scholar to Jo. Milton, which Skinner sometimes held
the chair, Major John Wildman,' &c. &c.4 Wood further says that
1 the discourses of- the members about government, and ordering a com-

4 Fasti Oxonienses, Life of Mr. James Harrington, 389-

vii

monwealth, were the most ingenious and smart that ever were heard;
for the arguments in the Parliament House were but flat to them.'
They were fond, it appears, of proposing models of democratical go-
vernment, and at the dissolution of the club in February, 1659, at
which time the secluded members were restored by General Monk,
' all their models,' Wood says, ' vanished.' These models are not now
of common occurrence, but two of them are in the possession of the
Rev. Henry J. Todd, from whom the following information respect-
ing them is derived. One is entitled ' A Modell of a Democraticall
Government, humbly tendered to consideration by a friend and well-
wisher to this Commonwealth,' 4to. London, 1659- The title of the
other is ■ Idea Democratica, or a Commonweal Platform,' 4to. London,
1659- Both consist of a very few leaves only, and neither are enume-
rated by Wood among Harrington's pieces. Mr. Todd supposes with
much probability, that as the chair was often taken by the ingenious
young gentleman, as Wood terms Skinner, he was concerned in the pub-
lication of these antimonarchical curiosities. Care however must be
taken not to confound him with another individual of the same name,
who likewise took a part against the crown in the politics of the day ;
viz. Augustine Skinner, one of the small Rump Parliament of ninety
members in 1659- It was probably the latter who belonged to the Com-
mittee appointed by the House to consider all orders, &c. touching-
absent, that is, the secluded members ; in which Committee is the
leader of the Rota Club, ' Sir James Harrington,' as he was then usually
called, though not knighted. Harrington is the fifth in the list of the
Committee, and * Mr. Skinner' the twelfth.5

5 See ' A brief Narrative of the late forcible Seclusion of divers Members of the House
of Commons,' 1660. p. 6.

b 2

viii

In the year 1654, we learn from a letter addressed to Milton by his
friend Andrew Marvell, and first published by Dr. Birch, that Skinner
' had got near' his former preceptor, who then occupied lodgings in
Petty France, Westminster, probably for the sake of their contiguity to
the Council. This was the house * next door to the Lord Scudamore's,
and opening into St. James's park,' where he is said to have remained
eight years ; namely, from 1652 till within a few weeks of the restora-
tion of Charles the Second. By a comparison of dates, it may be con-
jectured that he removed into it when obliged to leave the lodgings in
Whitehall, which, as is proved by the following curious extracts from
the Council books, had been provided for him at the public expense,
and fitted up with some of the spoils of the late King's property.

" 1649. Nov. 12. Ordered That Sir John Hippesley be spoken to, that

Mr. Milton may be accommodated with the Lodgings that
he hath at Whitehall."

" 1649. Nov. 19. That Mr. Milton shall have the Lodgings that were

in the hands of Sir John Hippesley, in Whitehall, for his
accommodation, as being Secretary to the Conncell for
Forreigne Languages."

" 1650. June 14. That Mr. Milton shall have a warrant to the

Trustees and Contractors for the sale of the King's goods,
for the furnishing of his Lodgeing at Whitehall with some
Hangings."

Copy of the Warrant of the Council of State, above-mentioned.

4 These are to will and require you, forthwith, upon
sight hereof, to deliver unto Mr. John Milton, or to
whom hee shall appoint, such Hangings as shall bee
sufficient for the furnishing of his Lodgings in Whitehall.
Given at Whitehall 18°. Junii 1650.

To the Trustees and Contractors for

the Sale of the late King's Goods.'

" 1651. April 10 Ordered That Mr. Vaux bee sent unto, to lett him

know that hee is to forbeare the reraoveing of Mr. Milton
out of his Lodgings at Whitehall, until Sir Henry
Mildmay and Sir Gilbert Pickering shall have spoken
with the Committee concerning that businesse."

" 1651. June 11. That Lieutenant Generall Fleetwood, Sir John

Trevor, Mr. Alderman Allen, and Mr. Chaloner, or anie
two of them, bee appointed a Committee to go from
this Councell to the Committee of Parliament for White-
hall, to acquaint them with the case of Mr. Milton, in
regard of their positive order for his speedie remove out
of his Lodgings in Whitehall, and to endeavour with them,
that the said Mr. Milton may bee continued where he is,
in regard of the employment hee is in to the Councell,
which necessitates him to reside neere the Councell.'

About a year after Skinner had thus become the neighbour of Milton,
the latter addressed to him that beautiful sonnet on the loss of his sight,
which, in consequence of the allusion contained in it to the Defence of
the People, was not published till twenty years after the author's death.

Cyriack, this three. years day these eyes, though clear,

To outward view, of blemish or of spot,

Bereft of light, their seeing have forgot ;
Nor to their idle orbs doth sight appear
Of sun, or moon, or star, throughout the year,

Or man, or woman. Yet I argue not

Against Heaven's hand or will, nor bate a jot
Of heart or hope ; but still bear up and steer

Right onward. What supports me, dost thou ask ?
The conscience, friend, to have lost them overplied

In liberty's defence, my noble task,
Of which all Europe rings from side to side.

This thought might lead me through the world's vain mask
Content, though blind, had I no better guide.

It appears from the title, that the work entrusted to Skinner's care
was originally intended to be a posthumous publication. The reproaches
to which its author had been exposed in consequence of opinions con-
tained in his early controversial writings, may have induced him to avoid
attracting the notice of the public, during the ascendency of his poli-
tical opponents, by a frank avowal of his religious sentiments. But
by »what means, by whom, or at what time this interesting document
was deposited in the State Paper Office, is at present not known with
certainty ; every trace of its existence having been lost for nearly
a century and a half, till it was discovered by Mr. Lemon in the
manner above described.

In the absence of all positive evidence on this subject, it is due to
the sagacity of Mr. Lemon to state the satisfactory conjecture originally
formed by that gentleman, which subsequent discoveries have almost
converted into a moral certainty. From the decided republican prin-
ciples which Cyriack Skinner was well known to have adopted,
it is not improbable that he was suspected of participating in some
of the numerous political conspiracies which prevailed during the last
ten years of the reign of Charles the Second, and that his papers were
seized in consequence. Supposing this step to have been taken, the
Milton manuscript would have come officially, with the other suspected
documents, into the possession either of Sir Joseph Williamson, or
Sir Leoline Jenkins; who held successively the office of Principal
Secretary of State for the Southern or Home Department, during the
whole of the period alluded to, that is, from 1674 to 1684. It was at this
time the custom for the Secretaries, on retiring from office, to remove
with them the public documents connected with their respective admi-

nistrations ; but both these distinguished statesmen, from a conviction
of the inconvenience of a practice which has since been disused,
bequeathed their large and valuable collections of manuscripts to His
Majesty's State Paper Office. It was in the course of examining these
papers for the purpose of arranging them in chronological order, and
of forming a catalogue raisonne of their contents, that the identical
manuscript came to light, of which the public, by His Majesty's gra-
cious command, is now in possession.6

It will be admitted that the above mode of accounting for the
unexpected discovery of Milton's theological work among the neglected
treasures of the State Paper Office, is at least plausible. It occurred,
however, to Mr. Lemon, that an accurate inspection of the papers
relative to the plots of 1677, 1678, and 1683, deposited in the same press >^
with the manuscript, might perhaps afford some information respect-
ing it. He has therefore recently examined the whole of this part
of the collection, and in a bundle of papers containing informations
and examinations taken in the year 1677, the following letter was
discovered from a Mr. Perwich, written at Paris, March 15, 1677, and
addressed to Mr. Bridgeman, Secretary to Sir Joseph Williamson, which
appears to throw considerable light on the preceding conjecture.

Paris March 15 — 77.
' Sir

I have tt (delivered) Dr. Barrow's letter to Mr. Skinner, before
witnesse, as you desired. I found him much surprised, and yet at the same time

6 In the same office have been lately discovered some curious documents, hitherto unknown,
respecting both the family history and the official life of Milton, which, by the permission
of Mr. Secretary Peel, are now incorporated, with other materials, into an account of him
and his writings, about to be published by the Rev. Mr. Todd, the well-known and able
editor of Milton's Poetical Works.

Xll

slighting any constraining orders from the Superiour of his Colledge, or any
benefit he expected thence, but as to Milton's Workes he intended to have
printed, (though he saith that part which he had in M. S. S. are noe way to be
objected ag , either with regard to Royalty and Government) he hath desisted
from the causing them to be printed, having left them in Holland, and that he
intends, notwithstanding the College sumons, to goe for Italy this summer. This
is all I can say in that affaire. You have herein all our newes.

I am Sr,
Your most faithfull obd\ Serv'.

W. Perwich.

For Wm. Bridgman Esq.

Secry to the Right Honble.
M . Secry Williamson
att Court.'

On this letter Mr. Lemon submits the following reasoning, which it
is right to state in his own language:

\ From the words in the preceding letter, * Superiour of his Col-
ledge,' it evidently appears that Mr. Skinner, who at that period is
thus proved to have had unpublished manuscripts of Milton in his
possession, was a member of some Catholic religious order; and it is
a very curious and interesting fact, which strongly corroborates the
preceding conjecture, that in the original deposition of Titus Oates
(which actually lay on the parcel containing the posthumous work of
Milton when it was discovered) signed by himself, and attested by
Sir Edmund Bury Godfrey, on the 27th of September, 1678, a few
days only before his mysterious murder, and also signed by Dr. Ezrael
Tonge, and Christopher Kirkby, the name of Mr. Skinner is inserted,
as a Benedictine, in the list given in by Titus Oates of the persons
implicated in the Popish plot of 1678.'

XI 11

There are, however, some reasons for doubting whether Skinner the
Benedictine can have been Cyriack Skinner, the original depositary of
Milton's work. It appears from the pedigree inserted in a preceding
page, that letters of administration were granted in August 1700 to
Annabella, daughter of Cyriack Skinner, in which he is described as
of the parish of St. Martin's in the Fields, Widower. This is evi-
dently inconsistent with the supposition that he was a member of
a religious order. It is indeed barely possible that he may have
assumed the Benedictine character in 1677 (the year in which Perwich's
letter is dated) though it is most unlikely that such a change should
have taken place in the principles of one who had been the intimate
friend of Milton, and whose opinions had been so decidedly opposed to
Popery during the Commonwealth. By the will of Edward, the eldest
brother, dated 20th May 1657, and proved the 10th of February fol-
lowing, Cyriack was nominated guardian of his son, in case his wife
(the daughter of Sir William Wentworth, who was killed at Marston
Moor) should re-marry or die ; and in the same document a legacy
of one hundred pounds is bequeathed to each of the brothers William
and Cyriack.

sotarodoTTi

On the whole, therefore, it seems most probable, that the Benedic-
tine Skinner, if an immediate connexion of this family, was William,
the second son of William and Bridget, and elder brother of Cyriack ;
a conjecture rendered more likely from the fact that no will of this
individual is registered, nor is any record of him mentioned after 1657,
when his elder brother died. Cyriack, aware of the suspicion to which
he was liable as the friend of Milton, as well as on account of his own
political character, might naturally conceive that his papers would be

XIV

safer in the hands of his brother, out of the kingdom, than in his own
custody ; and the government having been informed by Mr. Perwich
of their concealment in Holland, perhaps obtained possession of them
through their emissaries, while Skinner was travelling in Italy, according
to his design mentioned in the letter to Mr. Bridgeman.

There seems no reason, however, why the words f Superiour of his
Colledge' should not apply with as much propriety to the head of
a Protestant as of a Roman Catholic Society. Dr. Isaac Barrow, Master
of Trinity College, Cambridge, did not die till May 1677, two months
after the date of Perwich's letter, and in the register of that College
the following entries occur : I Oct. 2, 1674. Daniel Skinner juratus
et admissus in socium minorem.' — ' May 23d, 1679- Daniel Skinner
juratus et admissus in socium majorem.' From the unusual interval
between the first and second admission, which ordinarily does not exceed
a year and a half, as well as from the day, May 23, the regular day
for the admission of major Fellows being in July, it is evident that his
advance to the latter rank took place under some extraordinary cir-
cumstances. If he was the Skinner mentioned in Perwich's letter, it
may be supposed that his contumacious absence retarded his rise in
the College, and that his continuance in his fellowship, and subsequent
election as major Fellow, is to be ascribed to the leniency of the Society.
That the Skinner alluded to was not a Catholic may be inferred from
his having gone to Holland, which does not seem the most obvious
place of refuge for a Catholic emigrant; as also from the manner
in which he speaks of Milton's manuscript works, especially if, as is
probable, in describing them as "no way to be objected against either
with regard to royalty and government," he intended to have added,

" or with regard to religion," " church polity," or something similar,
which by an oversight was omitted; for he can hardly have meant to
write "royalty or government," there being little or no difference
between the terms, in the sense in which the writer would have used
them. Nor is it likely that a member of a Catholic religious order
would have entertained the design of publishing such works.

The manuscript itself consists of 735 pages, closely written on small
quarto letter paper. The first part, as far as the 15th chapter of the
first book, is in a small and beautiful Italian hand ; being evidently
a corrected copy, prepared for the press, without interlineations of any
kind. This portion of the volume, however, affords a proof that even
the most careful transcription seldom fails to diminish the accuracy of
a text ; for although it is evident that extraordinary pains have been
employed to secure its legibility and correctness, the mistakes which
are found in this part of the manuscript, especially in the references
to the quotations, are in the proportion of 14 to 1 as compared
with those in the remaining three-fifths of the work. The character
is evidently that of a female hand, and it is the opinion of Mr. Lemon,
whose knowledge of the hand-writings of that time is so extensive
that the greatest deference is due to his judgement, that Mary, the second
daughter of Milton, was employed as amanuensis in this part of the
volume. In corroboration of this conjecture, it may be remarked that
some of the mistakes above alluded to are of a nature to induce a sus-
picion that the transcriber was merely a copyist, or, at most, only im-
perfectly acquainted with the learned languages. For instance, in p. 19,

17, of the Latin volume, the following quotation occurs : Heb. iv. 13.
omnia sunt nuda, et ab intimo patentia oculis ejus ; where in the manu-

c 2

XVI

script the word patientia is substituted for patentia. This might have
been supposed an accidental oversight, occasioned by the haste of the
writer; but on turning to the Latin Bible of Junius and Tremellius,
which Milton generally uses in his quotations, it will be found that
the same error occurs in the edition printed at Geneva, 1630, but
not in that printed at London, 1593. This not only seems to fix the
precise edition of the Bible from which the texts were copied, but,
considering that the mistake is such as could hardly fail to be corrected
by the most careless transcriber, provided he understood the sentence,
affords a strong presumption that the writer possessed a very moderate
degree of scholarship. On the other hand, a great proportion of the
errors are precisely such as lead to a supposition that the amanuensis,
though no scholar, was to a certain degree acquainted with the
language verbally ; inasmuch as they generally consist, not of false
combinations of letters, but of the substitution of one word for another
of nearly similar sound or structure. Of this kind are glories for gratiee,
corruentein for cor autem, nos for non, in jus for ejus, re for rex, immi-
nuitur for innuitur, in qitam for inquam, iniquam for inquam, assimulatus
for assimilatus, alienee tuce for alienafce, ccelorum for ccecorum, decere
for docere, explorentur for explerentur, examinatis for exanimatis, jura-
verunt for jejunarunt, errare for orare, &c. &c. Faults of this descrip-
tion, especially considering that very few occur of a different class, and
taken in connexion with the opinion of Mr. Lemon stated above, will
perhaps remind the reader of a charge which, as Mr. Todd notices, has
been brought against the paternal conduct of Milton ; * I mean his
teaching his children to read and pronounce Greek and several other
languages, without understanding any but English'7 This at least is

7 Some Account of the Life and Writings of Milton. Vol. I. p. l6l.

XVII

certain, that the transcriber of this part of the manuscript was much
employed in Milton's service; for the hand-writing is the same as
appears in the fair copy of the Latin letters, discovered, as has been
mentioned, in the press which contained the present treatise.8

The remainder of the manuscript is in an entirely different hand,
being a strong upright character, supposed by Mr. Lemon to be the
hand-writing of Edward Philipps, the nephew of Milton. This part of
the volume is interspersed with numerous interlineations and corrections,
and in several places with small slips of writing pasted in the margin.

8 It is desirable that a new edition of these letters should be published from this
corrected manuscript. The text appears to differ in many instances from that of our present
editions, and from the following printed advertisement, which was found in the same parcel,
there can be no doubt that the collection had been carefully revised by the author or his
friends, and was prepared for publication. It was intended to have been committed to the
press in Holland, and was therefore probably among the papers which Skinner had left in
that country. The advertisement itself is curious, as containing an indignant remonstrance
against the conduct of some dishonest bookseller who had obtained a surreptitious copy of
the letters, and published them in an incorrect shape.

' Innotescat omnibus cum in Academiis, turn in Londino literatis, Bibliopolis etiam, si qui
sint qui praeter solitum Latine sciunt, nee non exteris quibuscunque, quod Litercc Joannis
Miltoni Angli, interrcgni tempore scriptce, quas bibliopola quidam Londinensis, secum habita
consultatione quantam in rem famamque quantam imperfectissimum quid et indigestum ex
operibus tanti viri sibi pro certo cederet, nuper in lucem irrepi fecit (praeterquam quod
a contemptissimo quodam et perobscuro preli quondam curatore, qui parvam schedarum
manum vel emendicaverit olim abs authore, vel, quod verisimilius est, clam suppilaverit,
perexiguo pretio fuerunt emptae) sunt misere mutilae, dimidiatae, deformes ex omni parte
ruptoque ordine confusae, praefatiuncula spurca non minus quam infantissima dehonestatae,
caeterisque dein a numerosioribus chartis nequiter arreptae. Quodque vera Literarum exem-
plaria, locupletiora multum et auctiora, composita concinnius et digesta, typis elegantioribus
excudenda sunt in Hollandia prelo commissa. Quae una cum Articulis Hispanicis, Portugallicis,
Gallicis, Belgicis in ista rerum inclinatione nobiscum initis et percussis, pluribusque chartis
Germanicis, Danicis, Suevicis scitissime scriptis, ne ex tarn spuriis libri natalitiis, et ex tam
vili praefatore laederetur author, brevi possis, humanissime lector, expectare.'

XV111

These corrections are in two distinct hand-writings, different from the
body of the manuscript, but the greater part of them undoubtedly
written by the same person who transcribed the first part of the volume.
Hence it is probable that the latter part of the MS. is a copy
transcribed by Philipps, and finally revised and corrected by Mary and
Deborah Milton from the dictation of their father, as many of the
alterations bear a strong resemblance to the reputed hand-writing of
Deborah, the youngest daughter of Milton, in the manuscripts preserved
in the Library of Trinity College, Cambridge ; who is stated by Wood
{Fasti OxonienseSy Part I, 1635. col. 483.) to have been ' trained up by
her father in Latin and Greek, and made by him his amanuensis.'
A lithographic fac-simile has been taken of two of the Sonnets in the
Trinity manuscript, and is prefixed to this volume, by the permission
of the Master and Seniors of that Society. The other plate is an accu-
rate representation of the three hand-writings alluded to in the pre-
ceding statement.

Independently, however, of other considerations, the readers of the
volume now published will find the best proofs of its authenticity in
the resemblance of its language and opinions to the printed works of
Milton. Some striking specimens of this agreement are frequently
given in the notes, and these illustrations might have been multiplied
to a much greater extent, had it not seemed desirable, on account of
the bulk of the volume, only to select such as were most remarkable
for similarity of style or sentiments.

It must be acknowledged that the disqualifications of Milton for
such a work as the present, were neither few nor unimportant. They

XIX

were owing partly to the unhappy circumstances of the period at
which he lived, and partly to that peculiar disposition of mind which
led him to view every surrender of individual opinion, whether in
morals or politics, as an infringement on the rights of natural liberty.
In his time power was abused, under pretence of religion, in a degree
to which, happily for genuine Christianity, the ecclesiastical annals
can scarcely afford a parallel; and the universal prevalence of an in-
tolerant spirit, from which his own connexions as well as himself had
suffered severely, disposed him to look with an unfavourable eye,
not only upon the corruptions, but on the doctrine itself and dis-
cipline of the church. His father had been disinherited for em-
bracing the Protestant faith. He himself had been brought up under
a Puritan who was subsequently obliged to leave England on account
of his religious opinions, Thomas Young of Essex, one of the
six answerers of Hall's Humble Remonstrance. Hence there is some
foundation for the remark of Hayley, that Milton ' wrote with the
indignant enthusiasm of a man resenting the injuries of those who
are most entitled to his love and veneration. The ardour of his
affections conspired with the warmth of his fancy to inspire him with
that puritanical zeal which blazes so intensely in his controversial
productions.'9 Thus it was that, like Clarke, though on different
grounds, he was biassed against the authority of the church, and pre-
disposed by the political constitution of his mind to such unbounded
freedom as can hardly consist, as has been truly said, with any esta-
blished system of faith whatever.1 His love of Christian liberty began,
indeed to manifest itself at a very early period of his life, for though

9 Hayley 's Life of Milton, p. 66.

1 Bp. Van Mildert's Review of Walerland's Life and Writings. Works, I. 48.

destined to the church from his childhood, he refused to enter it from
a religious scruple, thinking that ' he who took orders must subscribe
slave.'

There were, however, other circumstances of a different nature,
which in some degree counterbalanced these defects. His epic poems
afford sufficient evidence not only of extensive biblical knowledge,
but of singular judgement in availing himself of the language of
Scripture itself, without addition or alteration, in particular parts of
his subject. There is no topic to which he recurs more frequently
or with more apparent satisfaction than to the serious turn of his
early studies. In his Apology for Smectymnuus he speaks of the

wearisome labours and studious watchings wherein he had spent and
tired out almost a whole youth.'2 Again, 'care was ever had of me
with my earliest capacity, not to be negligently trained up in the pre-
cepts of Christian religion.' In his treatise on education he mentions his
'many studious and contemplative years altogether spent in the search
of religious and civil knowledge,' to which allusion is again made
with much feeling in the Defensio Secunda pro Populo Anglicano? He
was a proficient in the Hebrew tongue, which he strongly recommends
should be gained 'at a set hour,' that the Scriptures may be 'read in
their own original.'4 His own knowledge of this language was probably
acquired in his early youth, for in a letter to Young, written in 1625,
he thanks him for his acceptable present of a Hebrew Bible; 'Biblia
Hebraea, pergratum sane munus tuum, jampridem accepi.'5 Aubrey
and others, who obtained their information from his widow, have

? Prose Works, I. 208- ■ Ibid. I. 225, 274. V. 1 99, 230, 233.

' Ibid. I. 281. * Ibid. VI. 110.

XXI

related that as long as he lived it was his custom to begin the day with
hearing a portion of the Hebrew Scriptures, which a person was em-
ployed to read to him ; and during every period of his life his Sundays
were wholly devoted to theology. The importance which he attached
to these pursuits is further confirmed by what Birch relates of the
system pursued by him with his pupils. ' The Sunday's work for his
pupils was for the most part to read a chapter of the Greek Testament,
and hear his exposition of it. The next work after this was to write
from his dictation some part of a system of divinity which he collected
from the most eminent writers upon that subject, as Amesius, Wollebius,
&c.'6 Some account of the treatises to which he is said to have been
indebted for this compilation, will be found in p. 602, note 9.

Nourished with these studies, and imbued with a salutary abhor-
rence of indolence and licentious excess, the ordinary failings of youth,
Milton's mind acquired from his earliest years that reverential and
devotional cast which is perceptible in all his writings. In the sonnet
written on attaining his three and twentieth year he unfolds the
principle on which he acted.

Be it less or more, or soon or slow,

It shall be still in strictest measure even

To that same lot, however mean or high,
Towards which time leads me, and the will of Heaven ;

All is, if I have grace to use it so,
As ever in my great Taskmaster's eye.

The pious language in which, at a later period of his life, he
speaks of his blindness, is not more affecting as a display of the mental

8 Account of the Life and Writings of Mr. J. Milton, p. xxiii. 4to. London, 1753.

XXII

consolations whereby he was supported under his personal infirmities,
than it is characteristic of his religious feelings. * Sic denique habento ;
me sortis meae neque pigere neque pcenitere; immotum atque fixum
in sententia perstare ; Deum iratum neque sentire neque habere ;
immo maximis in rebus clementiam ejus et benignitatem erga me
paternam experiri atque agnoscere ; in hoc praesertim, quod solante
ipso atque animum confirmante in ejus divina voluntate acquiescam ;
quid is largitus mihi sit quam quid negaverit saepius cogitans : pos-
tremo nolle me cum suo quovis rectissime facto facti mei con-
scientiam permutare, aut recordationem ejus gratam mihi semper atque
tranquillam deponere. Ad caacitatem denique quod attinet, malle me,
si necesse est, meam, quam vel suam, More, vel tuam. Vestra imis
sensibus immersa, ne quid sani videatis aut solidi, mentem obcaecat :
mea, quam objicitis, colorem tantummodo rebus et superficiem demit;
quod verum ac stabile in iis est contemplationi mentis non adimit. Quam
multa deinde sunt quag videre nollem; quam multa quae possem, libens
non videre ; quam pauca reliqua sunt quae videre cupiam ! Sed neque
ego caecis, afflictis, moerentibus, imbecillis, tametsi vos id miserum
ducitis, aggregari me discrucior; quandoquidem spes est eo me pro-
pius ad misericordiam summi Patris atque tutelam pertinere. Est quod-
dam per imbecillitatem, praeeunte apostolo, ad maximas vires iter: sim
ego debilissimus, dummodo in mea debilitate immortalis ille et melior
vigor eo se efficacius exerat ; dummodo in meis tenebris divini vultus
lumen eo clarius eluceat : turn enim infirmissimus ero simul et validis-
simus, caecus eodem tempore et perspicacissimus ; hac possim ego infir-
mitate consummari, hac perfici, possim in hac obscuritate sic ego irra-
diari. Et sane haud ultima Dei cura caeci sumus ; qui nos, quo minus
quicquam aliud praeter ipsum cernere valemus, eo clementius atque

XX111

benignius respicere dignatur. Vae qui illudit nos, vae qui laedit, execra-
tione publica devovendo : nos ab injuriis hominum non modo incolumes,
sed pene sacros divina lex reddidit, divinus favor ; nee tarn oculorum
hebetudine, quam ccelestium alarum umbra has nobis fecisse tenebras
videtur, factas illustrare rursus interiore ac longe praestabiliore lumine
haud raro solet.'7

Again, in the second book of The Reason of Church Government,
a passage occurs of singular beauty, which shows how devotedly the
author was attached to the illustration of sacred subjects, whether
in works of imagination, or of pure reasoning. 'These abilities, where-
soever they be found, are the inspired gift of God rarely bestowed,
but yet to some (though most abuse) in every nation ; and are of
power, beside the office of a pulpit, to inbreed and cherish in a
great people the seeds of virtue and public civility, to allay the per-
turbations of the mind, and set the affections in right tune; to cele-
brate in glorious and lofty hymns the throne and equipage of God's
almightiness, and what he works, and what he suffers to be wrought
with high providence in his church; to sing victorious agonies of
martyrs and saints, the deeds and triumphs of just and pious nations
doing valiantly through faith against the enemies of Christ; to deplore
the general relapses of kingdoms and states from justice and God's
true worship. Lastly, whatsoever in religion is holy and sublime, in
virtue amiable or grave, whatsoever hath passion or admiration in all
the changes of that which is called fortune from without, or the wily
subtleties and refluxes of man's thoughts from within; all these things
with a solid and treatable smoothness to paint out and describe; teaching

7 Defensio Secunda pro Foptilo Anglicano. Prose Works, V. 21 6.

XXIV

over the whole book of sanctity arid virtue, through all the instances
of example, with such delight, to those especially of soft and delicious
temper, who will not so much as look upon truth herself unless they
see her elegantly dressed, that whereas the paths of honesty and good
life appear now rugged and difficult, though they be indeed easy and
pleasant, they will then appear to all men both easy and pleasant,
though they were rugged and difficult indeed.' s

To these quotations another of a different kind may be not impro-
perly added, as well on account of the eloquence of the passage, as in
proof that the author's opinions respecting the Trinity were at one time
different from those which are disclosed in the present treatise. ■ Which
way to get out, or which way to end I know not, unless I turn mine
eyes, and with your help lift up my hands, to that eternal and propitious
throne, where nothing is readier than grace and refuge to the distresses
of mortal suppliants : and it were a shame to leave these serious thoughts
less piously than the heathen were wont to conclude their graver dis-
courses. Thou, therefore, that sittest in light and glory unapproachable,
Parent of angels and men! next thee I implore, omnipotent King,
Redeemer of that lost remnant whose nature thou didst assume, inef-
fable and everlasting Love ! And thou, the third subsistence of divine
infinitude, illumining Spirit, the joy and solace of created things ! one
tripersonal Godhead ! look upon this thy poor and almost spent and
expiring church ; leave her not thus a prey to these importunate wolves,
that wait and think long till they devour thy tender flock ; these wild
boars that have broke into thy vineyard, and left the print of their
polluting hoofs on the souls of thy servants. O let them not bring
about their damned designs, that stand now at the entrance of the

8 Prose Works, I. 120.

XXV

bottomless pit, expecting the watchword to open and let out those
dreadful locusts and scorpions, to reinvolve us in that pitchy cloud
of infernal darkness, where we shall never more see the sun of thy
truth again, never hope for the chearful dawn, never more hear the
bird of morning sing.'9

There is much reason for regretting that the prose works of Milton,
where, in the midst of much that is coarse and intemperate, passages
of such redeeming beauty occur, should be in the hands of so few
readers, considering the advantage which might be derived to our
literature from the study of their original and nervous eloquence. On
their first appearance, indeed, they must inevitably have been received
by some with indifference, by others with dislike, by many with resent-
ment. The zeal of the author in the cause of the Parliament, and
the bitter personality with which he too frequently advocates his civil
and religious opinions, were not calculated to secure him a dispassionate
hearing even from his most candid opponents. But in happier times,
when it is less difficult to make allowance for the effervescence caused
by the heat of conflicting politics, and when the judgement is no
longer influenced by the animosities of party, the taste of the age may
be profitably and safely recalled to those treatises of Milton which
were not written to serve a mere temporary purpose. In one respect
indeed they will be found to differ very materially from the work
now published. The latter is distinguished in a remarkable degree
by calmness of thought, as well as by moderation of language.

9 Of Reformation in England. Prose Works, I. 56. See indeed the entire context of
this and the preceding quotation. Compare also the eloquent conclusion of the fourth sec-
tion of Animadversions upon the Remonstrant's Defence, I. 181 — 184.

XXV111

ence to chapter and verse ; I have chosen, on the contrary, to fill
my pages even to redundance with quotations from Scripture, that
so as little space as possible might be left for my own words, even
where they arise from the context of revelation itself.'

In the course of so long a work, embracing such a variety of
topics, many opportunities would often occur for allusion to the politics
of the times, in which religion bore so important a part. To have
abstained from any reference to these subjects, is no ordinary proof
of discretion in one who had dedicated his time and talents with such
unwearied zeal to promote the objects of his party. /Scarcely a sen-
tence, however, will be found, in which local or temporary interests
can be suspected of having influenced the mind of the author. Some-
times indeed he lays a stress on certain particulars, to which the
subjects then in dispute between the conflicting religious parties gave
more importance than they now possess. The power of the keys,
for instance, claimed by the Pope, was then a familiar topic of dis-
cussion. Hence he takes occasion to. bring proof from Scripture, that
the administration of ecclesiastical discipline is not committed exclu-
sively to Peter and his successors, or to any individual pastor spe-
cifically, but to the whole particular church, whether consisting of
few or of many members.5 The subjects of Episcopacy and Covenants
might have furnished him with opportunities not only of lashing
the Royalists in general, but of renewing those attacks which he had
formerly directed so pertinaciously against King Charles himself. It
may be worth while to contrast his manner of treating the subject of
Covenants in his political tracts, with some corresponding remarks in

» Page 500.

XXIX

the following treatise. He says in his Eiconoclastes, * Neither was
the 'covenant superfluous, though former engagements, both religious
and legal, bound us before;' but was the practice of all churches
heretofore intending reformation. All Israel, though bound enough
before by the law of Moses ' to all necessary duties,' yet with Asa
their king entered into a new covenant at the beginning of a refor-
mation : and the Jews after captivity, without consent demanded of
that king who was their master, took solemn oath to walk in the
commandments of God. All Protestant churches have done the like,
notwithstanding former engagements to their several duties.'6 Com-
pare with this passage the observations to the same effect, in the
beginning of the chapter on Church-discipline in this volume, where,
although the events of his own times could not but have been
present to his mind during the composition of a passage so similar,
he nevertheless entirely abstains even from the remotest reference to
them. 'It is a prudent as well as a pious custom, to solemnize
the formation or re-establishment of a particular church by a public
renewal of the covenant, as was frequently done in the reformations
of the Jewish church, Deut. xxix. 1. The same took place under
Asa, Ezra, Nehemiah, and others. So also, when an individual unites
himself to a particular church, it is requisite that he should enter
into a solemn covenant with God and the church to conduct himself
in all respects, both towards the one and the other, so as to promote
his own edification, and that of his brethren.'7 Again, speaking of
the penitential meditations and vows of Charles at Holmby, Milton
says, in the same treatise which has been already quoted, * It is not
hard for any man who hath a Bible in his hands, to borrow good

• Prose Works, III. 28. 7 Page 498.

XXX

words and holy sayings in abundance ; but to make them his own,
is a work of grace only from above.'8 A sentiment precisely similar
occurs in this work, but not the most covert allusion is added which
can recal to the mind of the reader the charge of insincerity formerly
advanced against the unfortunate monarch in nearly the same language.
He is equally cautious where he argues that marriage is only a civil
contract, an opinion acted upon by his party during the Interregnum.
In p. 597, a favourable opportunity presented itself for inveighing
against Archbishop Laud's consecration of churches, at that time one
of the favourite topics of abuse among the Puritanical party, and pro-
bably alluded to in Paradise Ijost:

God attributes to place

No sanctity, if none be thither brought

By men who there frequent, or therein dwell. XI. 836.

But neither in this place, nor in his remarks on the sanctification
of the Sabbath, another of the controverted subjects of his day, and
not avoided by the author in his political writings (see Eiconoclastes,
II. 405.) is a single expression employed which can expose him to
the charge of substituting the language of the polemic for that of
the divine, or of forgetting the calmness befitting the character of
an inquirer after religious truth, to indulge in a second triumph
over a political adversary.

Many doubts hitherto entertained respecting the real opinions of
Milton on certain subjects are removed by the present treatise, to
which, as originally intended for a posthumous work, no suspicion
of insincerity can attach. Of all the charges indeed which private

8 Prose Works, III. 69.

XXXI

or political prejudice has created against the author, that of being a
' time-server,' according to the reproach of Warburton, seems to have
been the least deserved. The honesty of his sentiments is sufficiently
vindicated by the boldness with which he uniformly expressed them
in times when freedom of speech was more than ordinarily dangerous,
as well as by his consistent exposure of what he conceived to be
erroneous, whether advocated by his own friends or by his opponents.
Thus on discovering that * new presbyter was but old priest writ large,' )
he resisted the encroachments of the presbyterians, as resolutely as he
had before contributed to overthrow prelacy ; and, if it were necessary,
his political independence might be no less successfully vindicated by
adducing the spirited language which he addressed to Cromwell in the
zenith of his power. He has however been charged with concealing
his opinions on a subject of no less importance than Popery, and even
of entertaining a secret inclination in its favour. This imputation,
considering the multifariousness of Milton's writings, may perhaps
have received some colour from the silence which he generally observes
with regard to the doctrines of the Church of Rome, although inci-
dental phrases, sufficiently indicative of the soundness of his Protestant
principles, sometimes occur. See particularly his ' Treatise on true
Religion? in which he recommends the study of the Bible to all classes
of men, as the best preservative against Popery. His reason for not
entering upon the subject more at large is assigned in the preface
to the present work, and it is simply this, that the cause of Pro-
testantism appeared to be so firmly established, as to stand in no
need of his services. He professed to employ his pen, as we learn
from his own testimony,9 only where, in his judgement, the good

9 Defensio Secunda pro Populo Anglicano. Prose Works, V. 233.

e 2

XXXll

of his country or the interests of religion required it. Acting on
this principle, he undertook successively to oppose episcopacy, to ad-
vocate the cause of liberty, of education, and of a free press. But
perceiving, as he tells us, that the strong holds of the reformed
religion were sufficiently fortified, as far as they were exposed to
danger from the Papists, he directed his attention to more neglected
subjects, and exerted his talents in the defence of civil or of religious
liberty.1 Encouraged perhaps by this comparative silence, and pre-
suming on the supposed absence of additional written evidence to
falsify his statement, Titus Oates did not scruple to accuse Milton
of being a member of a Popish Club. 'The Popish lord is not for-
gotten, or unknown, who brought a petition to the late regicides and
usurpers, signed by about five hundred principal Papists in England;
wherein was promised, upon condition of a toleration of the Popish
religion here by law, their joint resolution to abjure and exclude
the family of the Stuarts for ever from their undoubted right to
the Crown. Who more disheartened the loyalty and patience of your
best subjects than their confident scribblers, White and others ? And
Milton was a known frequenter of a Popish club.' See the Address
or Dedication to the King prefixed to 'A true Narrative of the Horrid
Plot, &c. of the Popish party against the life of his Sacred Majesty,
&c. By Titus Oates, D.D. folio, Lond. 1679.' This charge was subse-
quently copied into ' A History of all the Popish Plots, &c. from the
first year of Elizabeth to this present year 1684, by Thos. Long,
Prebendary of Exeter,' who says, p. 93. ' Milton was by very many
suspected to be a Papist ; and if Dr. Oates may be believed, was
a known frequenter of the Popish Club, though he were Cromwell's
Secretary.' The evidence furnished by the present publication will

1 Preface, p. iv.

XXX111

show how improbable it is that Milton, who, even within the pre-
cincts of the Papal dominions, had been at so little pains to moderate
his zeal for the reformed religion, as to be exposed to insult and
personal danger in consequence of his known principles, should have
consented to sit at the same secret council-board with his alleged
confederates. See particularly p. 245, on the marriage of priests;
p. 331, on purgatory ; p. 441, &c. on transubstantiation ; p. 448, on the
sacrifice of the mass ; p. 449, &c. on the five Papistical sacraments ;
p. 455, on the authority of the Roman pontiffs ; p. 479, on traditions ;
p. 493, on councils.

On the subject of Divorce, the line of argument pursued in this
treatise coincides with the well-known opinions which Milton has else-
where so zealously advocated. To his heterodoxy on this point must
now be added, what hitherto has been unsuspected, his belief in the
lawfulness of polygamy, to which he appears to have been led by the
difficulty he found in reconciling the commonly received opinion with
the practice of the patriarchs. It seems however no less easy to con-
ceive that the Supreme Lawgiver might dispense with his own laws
in the early ages of the world, for the sake of multiplying the popu-
lation in a quicker ratio, than that marriages between brothers and
sisters might be then permitted on account of the paucity of inhabi-
tants on the face of the earth. Yet the existence of the latter practice
in the primeval ages has never been alleged as a sufficient authority
for the intermarriage of so near relations, now that the reason for
the original permission has ceased to operate.

Doubts have always been entertained as to the real sentiments of (

Milton respecting the second person of the Trinity. Newton indeed is v

XXXIV

assiduous in praising his theological views, although he once so far qua-
lifies his assertion, as to content himself with pronouncing that Milton
is * generally truly orthodox.' Warton however has acknowledged the
justice of Mr. Calton's remark on a memorable passage in Paradise
Regained, (I. 161 — 167.) that not a word is there said of the Son of
God, but what a Socinian, or at least an Arian, would allow. The
truth is, that whoever takes the trouble of comparing with each other
the passages referred to in the note below, will find real and important
contradictions in the language of Milton on this subject.2 That these
contradictions should exist, will cease to appear extraordinary after a
perusal of the chapter 'On the Son of God' in the ensuing pages. It
is there asserted that the Son existed in the beginning, and was the
first of the whole creation; by whose delegated power all things were
made in heaven and earth; begotten, not by natural necessity, but by
the decree of the Father, within the limits of time; endued with the
divine nature and substance, but distinct from and inferior to the
Father; one with the Father in love and unanimity of will, and re-
ceiving every thing, in his filial as well as in his mediatorial character,
from the Father's gift.) This summary will be sufficient to show that
the opinions of Milton were in reality nearly Arian, ascribing to the
Son as high a share of divinity as was compatible with the denial of
his self-existence and eternal generation, but not admitting his co-equality
and co-essentiality with the Father. That he entertained different views
at other periods of his life, is evident from several expressions scattered
through his works. The following stanza occurs in the ode on the
morning of Christ's Nativity, written, according to Warton, as a college
exercise at the age of twenty -one.

Paradise Lost, III. 62— 64. 138—140. 305—307. 350. 384— 415. V. 603—605. 719, 720.
VI. 676—884. X. 63—67- 85, 86. 225, 226.

XXXV

That glorious form, that light unsufferable,

And that far-beaming blaze of majesty,

Wherewith he wont at Heav'n's high council-table

To sit the midst of Trinal Unity,

He laid aside ; and here with us to be,

Forsook the courts of everlasting day,

And chose with us a darksome house of mortal clay.

A few years afterwards he wrote thus in his first controversial work:
'Witness the Arians and Pelagians, which were slain by the heathen
for Christ's sake, yet we take both these for no true friends of Christ.'3
In the same tract he speaks of the 'hard measure' dealt out to the
'faithful and invincible Athanasius;' and in the treatise 'On Prelatical
Episcopacy,' published shortly afterwards, he holds the following im-
portant language : ' Suppose Tertullian had made an imparity where
none was originally ; should he move us, that goes about to prove an

imparity between God the Father and God the Son? Believe him

now for a faithful relater of tradition, whom you see such an un-
faithful expounder of the Scripture.'4 Whether Milton would have
ceased to hold the doctrines espoused by him in his earlier years, had
he lived subsequently to the times of Bishop Bull and of Waterland,
it is now useless to conjecture. The pride of reason, though dis-
claimed by him with remarkable, and probably with sincere earnest-
ness, formed a principal ingredient in his character, and would have
presented, under any circumstances, a formidable obstacle to the re-
ception of the true faith. But we may be permitted to regret that
the mighty mind of Milton, in its conscientious, though mistaken
search after truth, had not an opportunity of examining those mas-
terly refutations of the Arian scheme, for which Christianity is in-

J Of Reformation in England. Prose Works, I. 7- 4 Prose Works, I. 72.

XXXVI

debted to the labours of those distinguished ornaments of the English
Church.

With respect to the cardinal doctrine of the atonement, the opinions

of Milton are expressed throughout in the strongest and most unqua-
lified manner. No attentive reader of Paradise Lost can have failed to
remark, that the poem is constructed^n_lJie__£undamental principle that
the -sacrifice of Christ-was strictly vicarious^Jthalnot, only was man re-
deemed, but a real price^'life for life,' was paid for his redemption.
The same system will be found fully and unequivocally maintained in
this treatise ; and much as it is to be regretted that it cannot be
said, in the author's own words elsewhere, of the Son of God as
delineated in the following pages, that

in him all his Father shone

Substantially express'd,

yet the translator rejoices in being able to state that the doctrine of
the satisfaction of Christ is so scripturally and unambiguously enforced,
as to leave, on that point, nothing to be desired.

Milton's sentiments respecting the divine decrees are as clear, and
perhaps as satisfactory, as can be expected on a subject in which it is
wisest and safest to confess with the cautious Locke our inability to
reconcile the universal prescience of God with the free agency of
man, though we be as fully persuaded of both doctrines, as of any
truths we most firmly assent to. His views may be thus summarily
stated; that every thing is foreknown by God, though not decreed
absolutely. He argues that the Deity, having in his power to confer
or withhold the liberty of the will, showed his sovereignty in con-

XXXV11

ceding it to man, as effectually as he could have done in depriving him
of it; that he therefore created him a free agent, foreseeing the use
which he would make of his liberty, and shaping his decrees accord-
ingly, inasmuch as the issue of events, though uncertain as regards man,
by reason of the freedom of the human will, is perfectly known to
God, by reason of the divine prescience. This is, on the one hand, in
direct opposition to the doctrine of the Socinians, that there can be no
certain foreknowledge of future contingencies; and on the other, to that
of the Supralapsarians, that the Deity is the causal source of human
actions, and consequently that the decrees of God are antecedent to
his prescience. In treating of the latter topic, Milton justly protests
against the use of a phraseology when speaking of the Deity, which
properly applies to finite beings alone.

There are other subjects, and particularly that of the Holy Spirit,
to which the translator had wished to have adverted, had he not
been warned, by the length to which the preceding observations
have already extended, to abstain from further comment. He cannot
however conclude these preliminary remarks, without acknowledging his
obligations to W. S. Walker, Esq. Fellow of Trinity College, Cam-
bridge, who has not only discharged the greater part of the laborious
office of "correcting the press, but whose valuable suggestions during
the progress of the work have contributed to remove some of its
imperfections. „

Christian Doctrine: Preface

TO ALL THE CHURCHES OF CHRIST,

AND TO ALL

WHO PROFESS THE CHRISTIAN FAITH THROUGHOUT THE WORLD,

PEACE, AND THE RECOGNITION OF THE TRUTH,

AND ETERNAL SALVATION

IN GOD THE FATHER, AND IN OUR LORD JESUS CHRIST.

oince the commencement of the last century, when religion began
to be restored from the corruptions of more than thirteen hundred
years to something of its original purity, many treatises of theology
have been published, conducted according to sounder principles, wherein
the chief heads of Christian doctrine are set forth sometimes briefly,
sometimes in a more enlarged and methodical order. I think myself
obliged, therefore, to declare in the first instance why, if any works
have already appeared as perfect as the nature of the subject will
admit, I have not remained contented with them — or, if all my pre-
decessors have treated it unsuccessfully, why their failure has not
deterred me from attempting an undertaking of a similar kind.

If I were to say that I had devoted myself to the study of
the Christian religion because nothing else can so effectually rescue
the lives and minds of men from those two detestable curses, slavery

and superstition,1 I should seem to have acted rather from a regard
to my highest earthly comforts, than from a religious motive.

But since it is only to the individual faith of each that the Deity
has opened the way of eternal salvation, and as he requires that he who
would be saved should have a personal belief of his own,2 I resolved
not to repose on the faith or judgement of others in matters relating
to God ; but on the one hand, having taken the grounds of my
faith from divine revelation alone, and on the other, having neglected
nothing which depended on my own industry, I thought fit to scru-
tinize and ascertain for myself the several points of my religious belief,
by the most careful perusal and meditation of the Holy Scriptures
themselves.

If therefore I mention what has proved beneficial in my own
practice, it is in the hope that others, who have a similar wish of im-
proving themselves, may be thereby invited to pursue the same
method. I entered upon an assiduous course of study in my youth,
beginning with the books of the Old and New Testament in their
original languages, and going diligently through a few of the shorter
systems of divines, in imitation of whom I was in the habit of
classing under certain heads whatever passages of Scripture occurred

1 ' Vota vestra et preces ardentissimas Deus, cum servitutis haud uno genere oppressi
ad eum confugistis, benigne exaudiit. Quae duo in vita hominum mala sane maxima sunt,
et virtuti damnosissima, tyrannis et superstitio, iis vos gentium primos gloriose liberavit.
Pro. Pop. Anglican. Defens. ad finem. Milton's Prose Works, Symmons's Edition, Vol. V.
p. 195.

5 What but unbuild

His living temples, built by faith to stand,

Their own faith, not another's ? Paradise Lost, XII. 526.

for extraction, to be made use of hereafter as occasion might require.
At length I resorted with increased confidence to some of the more
copious theological treatises, and to the examination of the arguments
advanced by the conflicting parties respecting certain disputed points
of faith. But, to speak the trvith with freedom as well as candour,
I was concerned to discover in many instances adverse reasonings
either evaded by wretched shifts, or attempted to be refuted, rather
speciously than with solidity, by an affected display of formal sophisms,
or by a constant recourse to the quibbles of the grammarians ;
while what was most pertinaciously espoused as the true doctrine,
seemed often defended, with more vehemence than strength of argu-
ment, by misconstructions of Scripture, or by the hasty deduction
of erroneous inferences. Owing to these causes, the truth was sometimes
as strenuously opposed as if it had been an error or a heresy —
while errors and heresies were substituted for the truth, and valued
rather from deference to custom and the spirit of party than from
the authority of Scripture.

According to my judgement, therefore, neither my creed nor my
hope of salvation could be safely trusted to such guides ; and yet it
appeared highly requisite to possess some methodical tractate of
Christian doctrine, or at least to attempt such a disquisition as might
be useful in establishing my faith or assisting my memory. I deemed
it therefore safest and most advisable to compile for myself, by my
own labour and study, some original treatise which should be always
at hand, derived solely from the word of God itself, and executed
with all possible fidelity, seeing that I could have no wish to practise
any imposition on myself in such a matter.

b 2

After a diligent perseverance in this plan for several years, I per-
ceived that the strong holds of the reformed religion were sufficiently
fortified, as far as it was in danger from the Papists, — but neglected in
many other quarters; neither competently strengthened with works of
defence, nor adequately provided with champions. It was also evident
to me, that, in religion as in other things, the offers of God were all
directed, not to an indolent credulity, but to constant diligence, and
to an unwearied search after truth ; and that more than I was aware
of still remained, which required to be more rigidly examined by
the rule of Scripture, and reformed after a more accurate model.
I so far satisfied myself in the prosecution of this plan as at length
to trust that I had discovered, with regard to religion, what was
matter of belief, and what only matter of opinion. It was also a great
solace to me to have compiled, by God's assistance, a precious aid for
my faith, — or rather to have laid up for myself a treasure which would
be a provision for my future life, and would remove from my mind
all grounds for hesitation, as often as it behoved me to render an account
of the principles of my belief.

If I communicate the result of my inquiries to the world at large;
if, as God is my witness, it be with a friendly and benignant feeling
towards mankind, that I readily give as wide a circulation as possible
to what I esteem my best and richest possession, I hope to meet with
a candid reception from all parties, and that none at least will take
unjust offence, even though many things should be brought to light
which will at once be seen to differ from certain received opinions.
I earnestly beseech all lovers of truth, not to cry out that the Church is
thrown into confusion by that freedom of discussion and inquiry which

is granted to the schools, and ought certainly to be refused to no
believer, since we are ordered to prove all things, and since the daily
progress of the light of truth is productive far less of disturbance to
the Church, than of illumination and edification. Nor do I see how
the Church can be more disturbed by the investigation of truth, than
were the Gentiles by the first promulgation of the gospel ; since so
far from recommending or imposing anything on my own authority,
it is my particular advice that every one should suspend his opinion
on whatever points he may not feel himself fully satisfied, till the evi-
dence of Scripture prevail, and persuade his reason into assent and
faith. Concealment is not my object; it is to the learned that I address
myself, or if it be thought that the learned are not the best umpires
and judges of such things, I should at least wish to submit my opinions
to men of a mature and manly understanding, possessing a thorough
knowledge of the doctrines of the gospel ; on whose judgements I should
rely with far more confidence, than on those of novices in these matters.'
And whereas the greater part of those who have written most largely
on these subjects have been wont to fill whole pages with explanations
of their own opinions, thrusting into the margin the texts in support
of their doctrine with a summary reference to the chapter and verse,
I have chosen, on the contrary, to fill my pages even to redundance
with quotations from Scripture, that so as little space as possible
might be left for my own words, even when they arise from the
context of revelation itself.

It has also been my object to make it appear from the opinions

3 ' I seek not to seduce the simple and illiterate ; my errand is to find out the choicest
and the learnedest, who have this high gift of wisdom to answer solidly, or to be convinced.'
Address to the Parliament of England, prefixed to The Doctrine and Discipline of Divorce.
Prose Works, I. 341.

I shall be found to have advanced, whether new or old, of how much
consequence to the Christian religion is the liberty not only of win-
nowing and sifting every doctrine,4 but also of thinking and even
writing respecting it, according to our individual faith and persuasion ;5
an inference which will be stronger in proportion to the weight and
importance of those opinions, or rather in proportion to the authority
of Scripture, on the abundant testimony of which they rest. With-
out this liberty there is neither religion nor gospel — force alone
prevails, — by which it is disgraceful for the Christian religion to be
supported. Without this liberty we are still enslaved, not indeed, as
formerly, under the divine law, but, what is worst of all, under the
law of man, or to speak more truly, under a barbarous tyranny.
But I do not expect from candid and judicious readers a conduct so
unworthy of them, — that like certain unjust and foolish men, they
should stamp with the invidious name of heretic or heresy whatever
appears to them to differ from the received opinions, without trying
the doctrine by a comparison with Scripture testimonies.6 According

4 ' Sad it is to think how that doctrine of the Gospel, planted by teachers divinely in-
spired, and by them winnowed and sifted from the chaff of overdated ceremonies/ &c.
Of Reformation in England. Prose Works, I. 1.

5 * For me, I have determined to lay up as the best treasure and solace of a good old
age, if God vouchsafe it me, the honest liberty of free speech from my youth, where I shall
think it available in so dear a concernment as the Church's good.' The Reason of Church-
Government urged against Prelaty. Prose Works, I. 11 6. f To Protestants, therefore, whose
common rule and touchstone is the Scripture, nothing can with more conscience, more
equity, nothing more Protestantly can be permitted, than a free and lawful debate at all
times by writing, conference, or disputation of what opinion soever, disputable by Scripture ;
concluding that no man in religion is properly a heretic at this day, but he who main-
tains traditions or opinions not probable by Scripture, who for aught I know is the Papist
only; he the only heretic who counts all heretics but himself.' Treatise of Civil Power in
Ecclesiastical Catises. Prose Works, III. 326.

6 s But we shall not carry it thus ; another Greek apparition stands in our way, Heresy
and Heretic ; in like manner also railed at to the people as in a tongue unknown

to their notions, to have branded any one at random with this opprobrious
mark, is to have refuted him without any trouble, by a single word.
By the simple imputation of the name of heretic, they think that
they have despatched their man at one blow. To men of this kind
I answer, that in the time of the apostles, ere the New Testament
was written, whenever the charge of heresy was applied as a term of
reproach, that alone was considered as heresy which was at variance
with their doctrine orally delivered, — and that those only were looked
upon as heretics, who according to Rom. xvi. 17, 18. caused divisions

and offences contrary to the doctrine of the apostles serving not our

Lord Jesus Christ, but their own belly. By parity of reasoning there-
fore, since the compilation of the New Testament, I maintain that
nothing but what is in contradiction to it can properly be called heresy.

For my own part, I adhere to the Holy Scriptures alone — I follow
no other heresy or sect. I had not even read any of the works of
heretics, so called, when the mistakes of those who are reckoned
for orthodox,7 and their incautious handling of Scripture, first taught

In apostolic time, therefore, ere the Scripture was written, heresy was a doctrine main-
tained against the doctrine by them delivered; which in these times can be no otherwise
defined than a doctrine maintained against the light, which we now only have, of the Scrip-
ture.' Treatise of Civil Power in Ecclesiastical Causes. Prose Works, III. 325. And again,
in The Reason of Church-Government urged against Prelaty. ' As for those terrible
names of sectaries and schismatics, which ye have got together, we know your man-
ner of fight, when the quiver of your arguments, which is ever thin, and weakly
stored, after the first brunt is quite empty, your course is to betake ye to your other quiver
of slander, wherein lies your best archery. And whom you could not move by sophistical
arguing, them you think to confute by scandalous misnaming; thereby inciting the blinder
sort of people to mislike and deride sound doctrine and good Christianity, under two or
three vile and hateful terms.' I. 104.

7 'Yea those that are reckoned for orthodox, began to make sad and shameful rents in
the Church about the trivial celebration of feasts,' &c. Of Reformation in England. Prose
Works, I. 15.

me to agree with their opponents whenever those opponents agreed
with Scripture. If this be heresy, I confess with St. Paul, Acts xxiv. 14.
that after the way which they call heresy, so worship I the God of my
fathers, believing all things which are written in the law and the pro-
phets— to which I add, whatever is written in the New Testament.
Any other judges or chief interpreters of the Christian belief, toge-
ther with all implicit faith, as it is called, I, in common with the
whole Protestant Church, refuse to recognize.8

For the rest, brethren, cultivate truth with brotherly love. Judge
of my present undertaking according to the admonishing of the Spirit
of God — and neither adopt my sentiments, nor reject them, unless
every doubt has been removed from your belief by the clear testi-
mony of revelation. Finally, live in the faith of our Lord and Saviour
Jesus Christ. Farewell.

8 ' With good and religious reason, therefore, all Protestant Churches with one consent,
and particularly the Church of England in her thirty-nine Articles, Artie. 6th. 19th. 20th. 21st.
and elsewhere, maintain these two points, as the main principles of true religion ; that the
rule of true religion is the word of God only : and that this faith ought not to be an im-
plicit faith, that is, to believe, though as the Church believes, against or without express
authority of Scripture.' Of true Religion, &c. Prose Works, IV. 260. And again, in the
same treatise — ' This is the direct way to bring in that papistical implicit faith, which
we all disclaim.' IV. 268.

Christian Doctrine: Book I, Chapter 1

BOOK I.

CHAPTER I.

OF THE CHRISTIAN DOCTRINE, AND THE NUMBER OF ITS DIVISIONS.

1 he Christian Doctrine is that divine revelation disclosed to
all ages by Christ (though he was not known under that name in the
beginning) concerning the nature and worship of the Deity, for the pro-
motion of the glory of God, and the salvation of mankind.

It is not unreasonable to assume that Christians believe in the
Scriptures whence this doctrine is derived — but the authority of those
Scriptures will be examined in the proper place.

Christ. Matt. xi. 27. neither knoweth any man the FatJier, save the
Son, and lie to whomsoever the Son will reveal him. John i. 4. in him was
life, and the life was the light of men. v. 9- that was the true light
which lighteth every man that cometh into the world. 1 Pet. iii. 19- by
which also he went and preached unto the spirits in prison.

Under the definition of Christ are also comprehended Moses and the
Prophets, who were his forerunners, and the Apostles whom he sent.
Gal. iii. 24. the law was our schoolmaster to bring us unto Christ, that
we might be justified by faith. Heb. xiii. 8. Jesus Christ, the same yester-
day, to-day, and for ever. Col. ii. 17. which are a shadow of things to
come: but the body is of Christ. 1 Pet. i. 10, 11. who prophesied of the
grace that should come unto you : searching what, or what manner of time
the Spirit of Christ which was in them did signify. Rom. i. 1. Paul,
a servant of Jesus Christ: in which manner he begins nearly all the
rest of his epistles. 1 Cor. iv. 1. let a man so account of us, as of the
ministers of Christ.

Divine revelation. Isai. Ii. 4. a law shall proceed from me.
Matt. xvi. 17- flesh and blood hath not revealed it unto thee, but my
Father which is in heaven. John vi. 46. they shall be all taught of God.
ix. 29. we know that God spake unto Moses. Gal. i. 11, 12. the gospel
which was preached of me is not after man; for I neither received
it of man. 1 Thess. iv. 9- ye yourselves are taught of God.

This doctrine, therefore, is to be obtained, not from the schools of
the philosophers, nor from the laws of man, but from the Holy Scrip-
tures alone, under the guidance of the Holy Spirit. 2 Tim. i. 14. that
good thing which was committed unto thee keep by the Holy Ghost which
dwelleth in us. Col. ii. 8. lest any man spoil you through philosophy.
Dan. iii. 16. we are not careful to answer thee in this matter. Acts iv. 19.
whether it be right in the sight of God to hearken unto you more than
unto God, judge ye.

In this treatise then no novelties of doctrine are taught ; but, for the
sake of assisting the memory, what is dispersed throughout the different
parts of the Holy Scriptures is conveniently reduced into one compact
body as it were, and digested under certain heads. This method might
be easily defended on the ground of Christian prudence, but it seems
better to rest its authority on the divine command ; Matt. xiii. 52. every

scribe which is instructed unto the kingdom of heaven is like unto a man
which is an householder, which bringeth forth out of his treasure things
new and old. So also the Apostle says, 2 Tim. i. 13. hold fast the
form — which the author of the Epistle to the Hebrews seems to have
determined to adopt as the rule of his own conduct for teaching the
heads of Christian doctrine in methodical arrangement: vi. 1 — 3. of
repentance from dead works, and of faith toward God, of the doctrine of
baptisms, and of laying on of hands, and of resurrection of the dead, and
of eternal judgement ; and this will we do, if God permit. This usage of
the Christians was admirably suited for Catechumens when first professing
their faith in the Church. Allusion is made to the same system in
Rom. vi. 17- ye have obeyed from the heart that form of doctrine which
was delivered you. In this passage the Greek word rv-n-os, as well as
v7roTuVwcrts 2 Tim. i. 13. seems to signify either that part of the evan-
gelical Scriptures which were then written (as in Rom. ii. 20. fiopQaxrK,
the form of knowledge and of the truth in the law, signified the law
itself) or some systematic course of instruction derived from them or
from the whole doctrine of the gospel. Acts xx. 27. / have not shunned
to declare unto you all the counsel of God — which must mean some
entire body of doctrine, formed according to a certain plan, though
probably not of great extent, since the whole was gone through, and
perhaps even repeated several times during St. Paul's stay at Ephesus,
which was about the space of three years.

Christian, doctrine is comprehended under two divisions, — Faith,
or the knowledge of God, — and Love, or the worship of God.
Gen. xvii. 1. walk before me, and be thou perfect. Psal. xxxvii. 3. trust
in Jehovah, and do good. Luke xi. 28. blessed are they that hear the
word of God, and keep it. Acts xxiv. 14. believing all things — and v. 16.
herein do I exercise myself. 2 Tim. i. 13. hold fast the form of sound
words which thou hast heard of me, in faith and in love which is in
Christ Jesus. 1 Tim. i. 19. holding faith and a good conscience. Tit. iii. 8.
that they which have believed might be careful — . 1 John, iii, 23. that
we should believe and love.

c 2

These two divisions, though they are distinct in their own nature,
and put asunder for the convenience of teaching, cannot be separated
in practice. Rom. ii. 13. not the hearers of the law, but the doers of
the law shall be justified. James i. 22. be ye doers of the word, and not
hearers only. Besides, obedience and love are always the best guides
to knowledge, and often lead the way from small beginnings, to
a greater and more flourishing degree of proficiency. Psal. xxv. 14.
the secret of Jehovah is with them that fear him. John vii. 17. if any
man will do his will, he shall know of the doctrine, viii. 31, 32. if ye

continue in my word ye shall know the truth, and the truth shall

make you free. 1 John ii. 3. hereby we do know that we know him, if
we keep his commandments.

It must be observed, that Faith in this division does not mean the
habit of believing, but the things to be habitually believed. So Acts
vi. 7. were obedient to the faith. Gal. i. 23. he preacheth the faith.

Christian Doctrine: Book I, Chapter 2

CHAP. II.

Of God.

Though there be not a few who deny the existence of God,9 for
the fool hath said in his heart, There is no God, Psal. xiv. 1. yet the
Deity has imprinted upon the human mind so many unquestionable
tokens of himself, and so many traces of him are apparent throughout
the whole of nature, that no one in his senses can remain ignorant of
the truth. Job xii. 9. who knoweth not in all these that the hand of
Jehovah hath wrought this ? Psal. xix. 1. the heavens declare the glory
of God. Acts xiv. 17- he left not himself without witness, xvii. 27, 28.
he is not far from every one of us. Rom. i. 19, 20. that which may be

known of God is manifest in them, and ii. 14, 15. the Gentiles shew

the work of the law written in their hearts, their conscience also bearing
witness. 1 Cor. i. 21. after that in the wisdom of God, the world by wisdom
knew not God, it pleased God by the foolishness of preaching to save them
that believe. There can be no doubt but that every thing in the world,
by the beauty of its order, and the evidence of a determinate and beneficial
purpose which pervades it, testifies that some \ supreme efficient Power
must have pre-existed, by which the whole was ordained for a specific
end. I

Unless there be who think not God at all:

If any be, they walk obscure ;

Nor of such doctrine never was their school,

But the heart of the fool,

And no man therein doctor but himself. Samson Agonistes, 295.

There are some who pretend that nature or fate is this supreme Power:1
but the very name of nature implies that it must owe its birth to some
prior agent, or, to speak properly, signifies in itself nothing ; but means
either the essence of a thing, or that general law which is the origin of
every thing, and under which every thing acts,— «nd fate can be nothing
but a divine decree emanating from some almighty power, f

Further, those who attribute the creation of every thing to nature,
must necessarily associate chance with nature as a joint divinity ; so
that they gain nothing by this theory, except that in the place of that
one God, whom they cannot tolerate, they are obliged, however reluc-
tantly, to substitute two sovereign rulers of affairs, who must almost
always be in opposition to each other. In short, many ocular demonstra-
tions, many true predictions verified, many wonderful works have com-
pelled all nations to believe, either that God, or that some evil power
whose name was unknown, presided over the affairs of the world. Now
that evil should prevail over good, and be the true supreme power
is as unmeet as it is incredible. Hence it follows as a necessary con-
sequence, that God exists.

Again : the existence of God is further proved by that feeling, whether
we term it conscience, or right reason,2 which even in the worst of cha-
racters is not altogether extinguished. |lf there were no God, there

1 that Power

Which erring men call Chance — . Camus, 588.

In allusion to the doctrines of the Stoicks, &c Seneca De Beneficiis, iv. 8. ' Sic nunc naturam vocas,
fatum, fortunam ; omnia ejusdem Dei nomina sunt, varie utentis sua potestate.' Nat. Qucest. ii. 45.
' Vis ilium fatum vocare ? non errabis.' The next clauses of this sentence contain in the original
two of those conceits which are so frequent in Milton's works, and which can scarcely be

preserved in a translation. The passage stands thus — 'sed natura nalam se fatetur, &c

et fatum quid nisi effatum divinum omnipotentis cujuspiam numinis potest esse ?'

2 Since thy original lapse, true liberty

Is lost, which always with right reason dwells
Twinn'd. Paradise Lost, XII. 83.

*. Rectae rationi obtemperare discite.' Defensio Secmida pro Populo Anglicano. Prose Works, V. 266.

would be no distinction between right and wrong;! the estimate of
virtue and vice would entirely depend on the blind opinion of men;
no one would follow virtue, no one would be restrained from vice by
any sense of shame, or fear of the laws, unless conscience or right reason
did from time to time convince every one, however unwilling, of the
existence of God, the Lord and ruler of all things, to whom, sooner
or later, each must give an account of his own actions, whether good
or bad.

The whole tenor of Scripture proves the same thing ; and the dis-
ciples of the doctrine of Christ may fairly be required to give assent to
this truth in the first instance, according to the expression in Heb. xi. 6.
he that cometh to God, must believe that he is. It is proved also by the
dispersion of the ancient nation of the Jews throughout the whole
world, according to what God often forewarned them would happen
on account of their sins. Nor is it only to pay the penalty of their
own guilt that they have been reserved in their scattered state, among
the rest of the nations, through the revolution of successive ages, and even
to the present day; but rather to be a perpetual and living testimony
to all people under heaven, of the existence of God, and of the truth
of the Holy Scriptures.

No one, however, can have right thoughts of God, with nature or
reason alone as his guide, independent of the word, or message of God.3
Rom. x. 14. how shall they believe in him of whom they have not heard 't

1 Left only in those written records pure,

Though not but by the Spirit understood. Paradise Lost, XII. 513.
' It will require no great labour of exposition to unfold what is here meant by matters of
religion; being as soon apprehended as denned, such things as belong chiefly to the knowledge
and service of God, and are either above the reach and light of nature without revelation
from above, and therefore liable to be variously understood by human reason, &c. Treatise
of Civil Power in Ecclesiastical Causes. Prose Works, III. 320. ^ True religion is the true
worship and service of God, learnt and believed from the word of God only. No man or angel
can know how God would be worshipped and served, unless God reveal it.' ) Of True Religion,
&c. IV. 259.

| God is known, so far as he is pleased to make us acquainted with
himself, either from his own nature, or from his efficient power. /

When we speak of knowing God, it must be understood with refer-

I ence to the imperfect comprehension of man ; for to know God as he

I really is, far transcends the powers of man's thoughts, much more of

|his perception. 1 Tim. vi. 16. dwelling in the light which no man can

approach unto. God therefore has made as full a revelation of himself

as our minds can conceive, or the weakness of our nature can bear.

Exod. xxxiii. 20, 23. there shall no man see me, and live but thou

shalt see my back parts. Isai. vi. 1. / saw the Lord sitting upon a throne,
high and lifted up, and his train filled the temple. John i. 18. no man
hath seen God at any time. vi. 46. not that any man hath seen the Father,
save he which is of God, he hath seen the Father, v. 37. ye have neither
heard his voice at any time. 1 Cor. xiii. 12. we see through a glass,
darkly in part.

Our safest way is to form in our minds such a conception of God,
as shall correspond with his own delineation and representation of himself
in the sacred writings. For granting that both in the literal and figu-
rative descriptions of God, he is exhibited not as he really is, but in
such a manner as may be within the scope of our comprehensions, yet
we ought to entertain such a conception of him, as he, in condescending
to accommodate himself to our capacities, has shewn that he desires we
should conceive. For it is on this very account that he has lowered
himself to our level, lest in our flights above the reach of human un-
derstanding, and beyond the written word of Scripture, we should be
tempted to indulge in vague cogitations and subtleties.4

4 Sollicit not thy thoughts with matters hid :

Leave them to God above; him serve and fear. Paradise Lost, VIII. 166.

Heaven is for thee too high

To know what passes there ; so, lowly wise,

Think only what concerns thee, and thy being ;

Dream not of other worlds, what creatures there

Live, in what state, condition, or degree . 172.

There is no need then that theologians should have recourse here
to what they call anthropopathy5 — a figure invented by the gram-
marians to excuse the absurdities of the poets on the subject of the
heathen divinities. We may be sure that sufficient care has been
taken that the Holy Scriptures should contain nothing unsuitable to
the character or dignity of God, and that God should say nothing
of himself which could derogate from his own majesty. It is better
therefore to contemplate the Deity, and to conceive of him, not with
reference to human passions, that is, after the manner of men, who are
never weary of forming subtle imaginations respecting him, but after the
manner of Scripture, that is, in the way in which God has offered him-
self to our contemplation; nor should we think that he would say or
direct anything to be written of himself, which is inconsistent with
the opinion he wishes us to entertain of his character. Let us require
no better authority than God himself for determining what is worthy
or unworthy of him. If it repented Jehovah that he had made
man, Gen. vi. 6. and because of their groanings, Judges ii. 18, let us
believe that it did repent him, only taking care to remember that what
is called repentance when applied to God, does not arise from inad-
vertency, as in men; for so he has himself cautioned us, Num.
xxiii. 19. God is not a man that he should lie, neither the son of man
that he should repent. See also 1 Sam. xv. 29. Again, if it grieved the
Lord at his heart, Gen. vi. 6. and if his soul were grieved for the miser?/
of Israel, Judges x. 16, let us believe that it did grieve him. For the
affections which in a good man are good, and rank with virtues, in
God are holy. If after the work of six days it be said of God that
he rested and was refreshed, Exod. xxxi. 17. if it be said that he feared
the wrath of the enemy, Deut. xxxii. 27, let us believe that it is not beneath
the dignity of God to grieve in that for which he is grieved, or to
be refreshed in that which refresheth him, or to fear in that he

s Two ways then may the Spirit of God be said to be grieved, in Himself, in his Saints ;
in Himself, by an anthropopathie, as we call it ; in his Saints, by a sympathie ; the former
is by way of allusion to human passion and carriage. Bp. Hall's Rem. p. 106.

feareth. For however we may attempt to soften down such expres-
sions by a latitude of interpretation, when applied to the Deity,
it comes in the end to precisely the same. If God be said to have
made man in his own image, after his likeness, Gen. i. 26. and that
too not only as to his soul, but also as to his outward form6 (unless
the same words have different significations here and in chap. v. 3.
Adam begat a son in his own likeness, after his image) and if God
habitually assign to himself the members and form of man, [why
should we be afraid of attributing to him what he attributes to him-
self, «r> ]fln<r as what is impprfpptirm and — wpalcnpss whftn yifW^Q1 in

rpfprppce to nnrsplvps hp rnnsi^prpfl as most, complete and excellent

whenever it is imputed-la-jQQtL- Questionless the glory and majesty of
the Deity must have been so dear to him, that he would never say
anything of himself which could be humiliating or degrading, and would
ascribe to himself no personal attribute which he would not willingly have
ascribed to him by his creatures. Let us be convinced that those have
acquired the truest apprehension of the nature of God who submit their
understandings to his word ; inasmuch as he has accommodated his

6 The Humanitarians held that God was to be understood as having really a human form.
See Clarke's Sermons, Vol. I. p. 26. fol. edit. The drift of Milton's argument leads him to
employ language which would appear at first sight to verge upon their doctrine, but it will be
seen immediately that he guards himself against the charge of having adopted one of the most
ignorant errors of the dark ages of the Church. The reasoning of Milton on this subject throws
great light on a passage in Paradise Lost, put into the mouth of Raphael :

What surmounts the reach

Of human sense, I shall delineate so,

By likening spiritual to corporal forms,

As may express them best; though what if Earth

Be but the shadow of Heaven, and things therein

Each to other like, more than on earth is thought? SZ1 si6

Here Newton observes the artful suggestion that there may be a greater similitude and
resemblance between things in Heaven and things in Earth than is generally imagined, and
supposes it may have been intended as an apology for the bold figures which the Poet has
employed. We now see that his deliberate opinion seem to have leaned to the belief that
the fabrick of the invisible world was the pattern of the visible. Mede introduces a hint of
a similar kind in his tenth discourse, as Newton remarks.

word to their understandings, and has shown what he wishes their
notion of the Deity should be.

To speak summarily, God either is, or is not, such as he represents
himself to be. If he be really such, why should we think otherwise
of him ? If he be not such, on what authority do we say what God
has not said ? ^If at least it be his will that we should thus think of him,
why does our imagination wander into some other conception ? Why
should we hesitate to conceive of God according to what he has not
hesitated to declare explicitly respecting himself? For such knowledge
of the Deity as was necessary for the salvation of man, he has himself
of his goodness been pleased to reveal abundantly. Deut. xxix. 29.
the secret things belong unto Jehovah, but those things which are revealed
belong unto us that we may do them.

In arguing thus, |we do not say that God is in fashion like unto man
in all his parts and members, but that as far as wp arp enneprnpd to ^
know, he is of that formjwhich ^p attributes to himsplf in the sacred
writings. I If therefore we persist in entertaining a different conception
of the Deity than that which it is to be presumed he desires should be
cherished, inasmuch as he has himself disclosed it to us, we frustrate the
purposes of God instead of rendering him submissive obedience. As if,
forsooth, we wished to show that it was not we who had thought too
meanly of God, but God who had thought too meanly of us.

It is impossible to comprehend accurately under any form of defi-
nition the divine nature, for so it is called, 2 Pet. i. 4. that ye might
be partakers of the divine nature — though nature does not here signify
essence, but the divine image, as in Gal. iv. 8. which by nature are no
Gods, and Oeorijs Col. ii. 9- Oeiortjs Rom. i. 20. to Oelov Acts xvii. 29.
which words are all translated Godhead. But though the nature of
God cannot be defined, since he who has no efficient cause is essentially
greatest of all, Isai. xxviii. 29- some description of it at least may be
collected from his names and attributes.

d 2

The names and attributes of God either show his nature, or
his divine power and excellence. There are three names which seem
principally to intimate the nature of God, — TtVT Jehovah — JT Jah —
nyiN Ehie. Even the name of Jehovah was not forbidden to be pro-
nounced, provided it was with due reverence. Exod. iii. 15. Jehovah,
God of your fathers this is my name for ever, and this is my memo-
rial, xx. 7- thou shalt not take the name of Jehovah thy God in vain.
Again, it occurs pronounced, 1 Kings xvii. 12. as Jehovah thy God
liveth, and so in many other places. This name both in the New
Testament and in the Greek version of the Old is always translated
Kvpioi — the Lord, — probably for no other reason than because the word
Jehovah could not be expressed in Greek letters. Its signification is,
\he who is, or, which is, and which was, and which is to come, ^Etev. i. 4.
Jah, which is a sort of contraction of the former name, has the same
signification. Exod. xvii. 16. Jah hath sworn — and in other places. Exod.
iii. 14. Fprwi Ehie, I am that I am, or will be;1 and if the first person
be changed into the third of the kindred verb, Jave, who is, or
will be, — meaning the same as Jehovah, as some think, and more pro-
perly expressed thus than by the other words ; but the name Jave
appears to signify not only the existence of his nature, but also of his
promises, or rather the completion of his promises ; whence it is said,
Exod. vi. 3. by my name Jehovah was I not known to them. And with

7 The original of this passage presents considerable difficulty. It is thus written in the
manuscript: ' Cap. iii. 14. iTntf Ehie, qui sum vel ero, et persona prima in tertiam affinis
verbi mutatur Jehovae, qui est vel erit, idem quod Jehova, ut quidam putant illisque voca-
bulis rectius prolatum.' In the translation I have considered Ehie qui sum vel ero, as an
absolute sentence; and conceiving the next clause to have been incorrectly transcribed, I
have rendered it as if it had been written — et si persona prima in tertiam affinis
verbi mutatur, Jave, qui est, vel erit, &c. Simon in his Hebrew Lexicon has the fol-
lowing remark on the word HI IT I ' iT)!T nomen proprium Dei, a Mose demum intro-
ductum, eum qui re prcestiturus sit, quod olim promiserit, ex ipsa loci Mosaici authen-
tica explicatione, Exod. iii. 14. significans, adeoque i"Tl!T vel niJT proprie efFerendum,
ut ex veteribus Theodoretus et Epiphanius Jahe, h. e. Jave scripserunt. If the sense of
the passage has been rightly conceived, the kindred verb will be mil sidit, fuit vel
j actus est. See Simon in voce. See also Buxtorf's Lexicon ad Rad. mil and Cappelli
Vindic Arcani Punctuationis, lib. 1. §. 20.

what vowel points this name Jehovah ought to be pronounced, is shown by
those proper names into the composition of which two of them enter,
as Jehosaphat, Jehoram, Jehoiada, and the like. The third, or final
vowel point may be supplied by analogy from the two other divine
names, *ai» and PP.

I. The first of the attributes which show the inherent nature of
God, is Truth. Jer. x. 10. Jehovah is the true God. John xvii. 3.
that they might know thee the only true God. 1 Thess. i. 9- the living
and true God. 1 John v. 20. that we may know him that is true.

II. Secondly, God considered in his most simple nature is a
Spirit. Exod. iii. 14, 15. I am that I am. Rom. xi. 36. of him and
through him are all things. John iv. 24. $od is a spirit. What a spirit
is, or rather what it is not, is shown, Isai. xxxi. 3. flesh, and not spirit.
Luke xxiv. 39- a spirit hath not flesh and bones. Whence it is evident
that the essence of God, being in itself most simple, can admit no
compound quality ; so that the term hypostasis Heb. i. 3.8 which
is differently translated substance, or subsistence, or person, can be
nothing else but that most perfect essence by which God subsists by
himself, in himself, and through himself. LFor neither substance nor
subsistence make any addition to what is already a most perfect essencejj
and the word person in its later acceptation signifies any individual
thing gifted with intelligence, while hypostasis denotes not the ens
itself, but the essence of the ens in the abstract. Hypostasis, therefore,
is clearly the same as essence, and thus many of the Latin commentators9
render it in the passage already quoted. Therefore, as God is a most
simple essence, so is he also a most simple subsistence.

8 yapaKTrip Tf}<: uVoiTTacrea)? clvtov. the express image of his person. Authorized Transl. exact
image of his substance. Macknight. { Concerning the word viroaTaaem, rendered in our Bibles,
person, it hath been observed by commentators, that it did not obtain that signification
till after the Council of Nice. Our translators have rendered vtt oaraa-x, Heb. xi. 1. by
the word substance.' Mackn. in loc.

9 Imago essentiae ejus. Tremellius.

III. Immensity and infinity.1 1 Kings viii. 27. the heaven and
heaven of heavens cannot contain thee. Job xi. 8. it is as high as
heaven deeper than hell, xxxvi. 26. God is great, and we know him not.

IV. Eternity. It is universally acknowledged that nothing is
eternal, strictly speaking, but what has neither beginning nor end,9 both
which properties are attributed to God, not indeed in each of the fol-
lowing passages separately, but as a plain deduction from the several texts
when compared together. Job xxxvi. 26. neither can the number of his
years be searched out. Gen. xxi. 33. the everlasting God, literally, the God
of old time or ages. Psal. xc. 2. from everlasting to everlasting, thou art
God, or from age to age. cii. 12. but thou, O Jehovah, shalt endure

for ever. v. 24. thy years are through all generations, v. 27. but thou
art the same, and thy years shall have no end. Psal. cxlv. 13. thy king-
dom is an everlasting kingdom. Isai. xliii. 10. before me there was no
God formed, neither shall there be after me. xliv. 6. / am the first,
and I am the last. Habak. i. 12. art thou not from everlasting, literally,

from old time.

The evidence of the New Testament is still clearer, because the
Greek word signifies to exist for ever.5 Rom. xvi. 26. according to the

1 Thee Father, first they sung Omnipotent,
Immutable, Immortal, Infinite,
Eternal King. Paradise Lost, III. 372.

Another expression of great beauty is used in Samson Agonistes to denote the same attribute.

As if they would confine the Interminable,
And tie him to his own prescript. 307.

2 The disputes among the schoolmen respecting the proper definition of eternity could not
have been forgotten by Milton. It appears therefore that at this time the famous definition
of Boethius was generally rejected — aternitas est interminabilis vita; tola simul et perfecta
possessio. According to these terms God would not necessarily have been without a beginning.

3 ' Sic etiam Deus dicitur qui est, qui erat, et qui futurus est, Apoc. i. 8. et iv. 8. Deo
tamen aevum sive aeternitas, non tempus, attribui solet : quid autem est aevum proprie, nisi
duratio perpetua, Greece aluv, quasi de\ «V, semper existens.' Artis Logicx plenior Institutio,
&c Prose Works, VI. 224.

commandment of the everlasting God. 1 Tim. i. 17. unto the King eternal.
Rev. i. 4. from him which is, and which was, and which is to come.

But all the words used in Scripture to denote eternity, often signify
only of old time, or antiquity. Gen. vi. 4. mighty men which were of
old. Job xx. 4. knowest thou not this of old, or from eternity, since
man was placed upon earth ? Isai. xlii. 14. / have long time holden my
peace. David also seems to have understood that the term for ever
only intimated a great while to come. 2 Sam. vii. 13. I will stablish
the throne of his kingdom for ever, compared with v. 19- thou hast
spoken also of thy servant's house for a great while to come. See
also 1 Chron. xvii. 12, 14, 17. John ix. 32. since the world began
was it not heard that any man opened the eyes of one that was born
blind. Acts iii. 21. which God hath spoken by the mouth of all his holy
prophets since the world began. 2 Tim. i. 9- and Tit. i. 2. before the
world began : and in Heb. xi. 3. the word is also used to signify this
world, where the Syriac version translates it, — before the worlds were
framed. From these and many similar texts it appears that the idea of
eternity, properly so called, is conveyed in the Hebrew language rather
by comparison and deduction than in express words.

V. The immutability of God has an immediate connection with
the last attribute. Psal. cii. 27. but thou art the same. Mai. iii. 6.
I am JeJiovah, I change not. James i. 17. with whom is no variableness,
neither shadow of turning.

VI. His incorruptibility is also derived from the fourth attribute.
Psal. cii. 26. thou shall endure. Rom. i. 23. the uncorruptible God.
1 Tim. i. 17. unto the King immortal.4

VII. The next attribute of God, his omnipresence, arises from
his infinity. Psal. cxxxix. 8, 9. if I ascend up into heaven, thou art
there, &c. &c. Prov. xv. 3. the eyes of Jehovah are in every place.

4 dipdapTiS. incorruptibili. Tremellius. qui non corrumpitur. Beza.

Jer. xxiii. 24. do not I fill heaven and earth f Eph. iv. 6. who is above
all, and through all, and in you all. Our thoughts of the omnipresence
of God, whatever may be the nature of the attribute, should be such
as appear most suitable to the reverence due to the Deity.

VIII. Omnipotence. 2 Chron. xx. 6. in thipe hand is there not
power and might f Job xlii. 2. / know that thou canst do every thing.
Psal. xxxiii. 9- he spake, and it was done. cxv. 3. he hath done what-
soever he hath pleased. See also cxxxv. 6, Matt. xix. 26. with God
all things are possible. Luke i. 37. with God nothing shall be impos-
sible. Hence the name of El Shaddai, applied to the Deity, Gen. xvii. 1.
/ am the Almighty b God, literally, sufficient. Ruth i. 21. the Almighty hath
afflicted me. Jer. xxxii. 18. the Great, the Mighty God, the Lord of
Hosts. Gen. xiv. 22. Jehovah, the most high God, the possessor of heaven
and earth. Thus also the name "OIK frequently occurs. In the New
Testament, the Lord Almighty, 2 Cor. vi. 18, and Rev. i. 8. the only
Potentate, the King of kings and Lord of lords, 1 Tim. vi. 15. There
seems, therefore, an impropriety in the term of actus purus, or the
active principle, which Aristotle6 applies to God, for thus the Deity
Would have no choice of act, but what he did he would do of neces-
sity, and could do in no other way, which would be inconsistent with
his omnipotence and free agency. But it must be observed, that the
power of God is not exerted in things which imply a contradiction.7
2 Tim. ii. 13. he cannot deny himself. Tit. i. 2. God, that cannot lie.
Heb. vi. 18. in which it was impossible for God to lie.

5 Fortis omnipotens. Tremellius. Shaddai. Hebr. qui sum sufficient.

6 See Aristot. Metapft. lib. 1. cap. ix. &c. lib. 14. cap. vi. Cudworth's Intellectual
System, Vol. II. p. 322. Birch's Edit.

7 Can he make deathless death? That were to make

Strange contradiction, which to God himself

Impossible is held; as argument

Of weakness, not of power. Paradise Lost, X. 798-

' Cum autem dico potentiae Dei objectum omne esse possibile, per possibile intelligo illud
quod non implicat contradictionem ut fiat. Nam quod contradictionem implicat, ne Deus
quidem ipse potest.' Curcellaei Institutio II. 2.

IX. All the preceding attributes may be regarded as necessary
causes of the ninth attribute, the Unity of God; of which, however,
other proofs are not wanting. Deut. iv. 35. Jehovah he is God, there
is none also beside him. v. 39. Jehovah he is God in heaven above,
and upon the earth beneath: there is none else. vi. 4. hear, O Israel,
Jehovah our God is one Jehovah, xxxii. 39. /, even I, am he, and there
is no God with me. 1 Kings viii. 60. that all the people of the earth
may know that Jehovah is God, and that there is none else. 2 Kings
xix. 15. thou art the God, even thou alone, of all the kingdoms of the
earth. Isai. xliv. 6. beside me there is no God. v. 8. is there a God beside
me? yea, there is no God; I know not any. xlv. 5. / am Jehovah, and
there is none else; there is no God beside me. v. 21. there is no God else

beside me there is none beside me. v. 22. / am God, and there is

none else — that is, no spirit, no person, no being beside him is God ; for
none is an universal negative, xlvi. 9. / am God, and there is none else ;
I am God, and there is none like me. What can be plainer, what more
distinct, what more suitable to general comprehension and the ordinary
forms of speech in order that the people of God might understand
that there was numerically one God and one Spirit, in the common
acceptation of numerical unity?

For it was fitting and highly agreeable to reason, that what was
the first and consequently the greatest commandment, scrupulous obedi-
ence to which was required by God even from the lowest of all the
people, should be delivered in so plain a manner, that nothing ambiguous
or obscure in its terms could lead hjs worshippers into error, or keep
them in suspense or doubt. And thus the Israelites under the law and
the prophets always understood it to mean, that God was numerically one
God, that beside him there was none other, much less any equal. For those
disputants of the schools had not yet appeared, who depending on their
own sagacity, or rather on arguments of a purely contradictory tendency,
cast a doubt upon that very unity of God which they pretended to assert.
But as with regard to the omnipotence of the Deity, it is universally
allowed, as has been stated before, that he can do nothing which involves

a contradiction ; so must it also be remembered in this place, (that nothing
can be said of the one God, which is inconsistent with his unity, and
which implies at the same time the unity and plurality of the Godhead^

Proceeding to the evidence of the New Testament, we find it equally
clear, in so far as it goes over the former ground, and in one
respect even clearer, inasmuch as it testifies that the Father of our
Lord Jesus Christ is that One God. Mark xii. 28, Christ having been
asked, which was the first commandment of all, answers, v. 29. from
Deut. vi. 4. — a passage quoted before, and evidently understood by our
Lord in the same sense which had been always applied to it — hear,
O Israel^ the Lord our God is one Lord. To which answer the scribe
assented, v. 32. well, Master, thou hast said the truth; for there is one
God, and there is none other but he. John xvii. 5. this is life eternal,
that they might know thee, the only true God. Rom. iii. 30. seeing it is
one God. 1 Cor. viii. 4. we know.... that there is none other God but one.
v. 6. to us there is but one God, the Father, of whom are all things.
Gal. iii. 20. a mediator is not a mediator of one ; but God is one. Eph.
iv. 6. one God and Father of all. 1 Tim. ii. 5. there is one God. So too,
though D\rfr» be plural in the Hebrew, it is used notwithstanding for
the One God, Gen. i. 1. nil ovtfo- Psal. vii. 10. and lxxxvi. 10. P«iyD»rifrK$
and elsewhere. But Tiht* is also used in the singular, Psal. xviii. 31.
who is God save Jehovah, or who is a rock save our God? which verse
is sufficient to show that the singular and plural of this word both
mean the same thing. More will be found on this subject in the
fifth Chapter.

Hitherto those attributes only have been mentioned which describe
the nature of God, partly in an affirmative sense, partly negatively, as
where they deny the existence of those imperfections in the Deity, which
belong to created things, — as, for instance, when we speak of his im-
mensity, his infinity, his incorruptibility. The succeeding attributes
are such as show his divine power and excellence under the ideas of

VITALITY, INTELLIGENCE and WILL.

I. Vitality. Deut. xxxii. 40. / live for ever, whence he is called
the living God. Psal. xlii. 2. and in many other passages. John v. 26.
the Fattier hath life in himself.

II. The attribute of omniscience refers to the intelligence of God.

Gen. vi. 5. God saw every imagination of the thoughts of his heart.

Gen. xviii. 14. is anything too hard' for Jehovah f 1 Chron. xxviii. 9.
Jehovah searcheth all hearts. 2 Chron. vi. 30. thou only knowest the hearts
of the children of men. Psal. xxxiii. 15. he fashioneth their hearts alike ;
he considereth all their works, cxxxix. 2. thou understandest my thought
afar off. v. 4. for there is not a word in my tongue, but, lo, O Jehovah,
thou knowest it altogether, cxlvii. 5. his understanding is infinite. Job
xi. 7 — 9- canst thou by searching find out God f &c. xxvi. 6. hell is naked
before him. Prov. xv. 11. hell and destruction are before Jehovah; how
much more then the hearts of the children of men. xvi. 2. Jehovah weigheth
the spirits, xvii. 3. Jehovah trieth the hearts. Isai. xl. 28. there is no
searching of his understanding. Jer. xvii. 10. / Jehovah search the heart,
I try the reins, whence, Acts i. 24. he is called the Lord which knoweth
t/ie hearts of all men. Jer. xxiii. 23, 24. am I a God at hand, saith
Jehovah, and not a God afar off? can any hide himself in secret places
that I shall not see him ? Heb. iv. 13. all things are naked and opened
unto the eyes of him, whence he is called the only wise, Dan. ii. 10.
Rom. xvi. 27- 1 Tim. i. 17- So extensive is the prescience of God,
that he knows beforehand the thoughts and actions of free agents
as yet unborn, and many ages before those thoughts or actions have
their origin. Deut. xxxi. 16. behold, thou shalt sleep with thy fathers;
and this people will rise up, and go a whoring after the gods of the
strangers of the land, &c. v. 20, 21. then will they turn unto other gods,
&c. for I know the imagination which they go about even now, before
I have brought them into the land which I sware. 2 Kings viii. 12. I know
the evil that thou wilt do unto the children of Israel.

III. With reference to the will, God is, 1st. J infinitely pure
and holy. 1 Exod. xv. 11. glorious in holiness. Josh. xxiv. 19. he is an

e 2

holy God. 1 Sam. ii. 2. there is none holy as Jehovah, vi. 20. before
this holy God Jehovah. Job xv. 15. the heavens are not clean in his
sight. Isai. vi. 2, 3. he covered his face .... and said, Holy, holy, holy,
is the Lord of Hosts, xl. 25. saith the Holy One. xli. 20. the Holy One
of Israel. Habak. i. 13. thou art of purer eyes than to behold evil.

He is most gracious. Exod. xxxiv. 6. merciful and gracious,
long-suffering, and abundant in goodness and truth. See also Psal. lxxxvi.
and ciii. 8. v. 4. neither shall evil dwell with thee. xxv. 6. thy loving-
kindnesses .... have been ever of old. ciii. 11. great is his mercy toward
them that fear him. v. 17. the mercy of Jehovah is from everlasting to
everlasting, cxix. 68. thou art good, and doest good. Lam. iii. 22. it is
of the mercies of Jehovah that we are not consumed. Matt. xix. 17- there
is none good but one, that is, God. Luke vi. 36. be ye merciful, as your
Father also is merciful. 2 Cor. i. 3. the Father of mercies. Eph. ii. 4.
rich in mercy. 1 John iv. 8. God is love. And thus again God may
be proved to be immutable, from the consideration of his infinite
wisdom and goodness; since a being of infinite wisdom and goodness
would neither wish to change an infinitely good state for another,
nor would he be able to change it without contradicting his own
attributes.
As God is true by nature, so is he also true and faithful in
respect of his will. Psal. xix. 7- the testimony of Jehovah is sure.
John vii. 28. he that sent me is true. Rom. iii. 4. let God be true, but
every man a liar. 2 Tim. ii. 13. if we believe not, yet he abideth

faithful. 1 Cor. i. 9. and x. 13. God is faithful. Rev. vi. 10. O Lord,
holy and true.

He is also just. Deut. xxxii. 4. all his ways are judgement,
a God of truth and without iniquity, just and right is he. Psal. xxxvi. 6.
thy righteousness is like the great mountains, cxix. 137. righteous art thou,
O Jehovah, and upright are thy judgements. Isai. v. 16. God .... shall
be sanctified in righteousness. It is not requisite to discuss at large in

this place what is consistent or inconsistent with the justice of God,
since if it be necessary to say anything on so clear a subject, occasions
will arise for introducing such observations as may be required in other
parts of this work. Severity also is attributed to God. Rom. xi. 22.
on them which fell, severity.

From all these attributes springs that | infinite excellence of God
which constitutes his true perfection, and causes him to abound in
glory, and to be most deservedly and justly the supreme Lord of all
things, according to the qualities so frequently ascribed to him. J Psal.
xvi. 11. in thy presence is fulness of joy. civ. 1. thou art clothed with
honour and majesty. Dan. vii. 10. thousand thousands ministered unto him.
Matt. v. 48. as your Father which is in heaven is perfect. 1 Tim. i. 11.
the blessed God. vi. 15. who is the blessed .... potentate.

Some description of this divine glory has been revealed, so far as it
falls within the scope of human comprehension. Exod. xix. 18, &c. mount
Sinai was altogether on a smoke — . xxiv. 10, &c. they saw the God of
Israel, and there was under his feet as it were a paved work of a sapphire
stone, and as it were the body of heaven in his clearness, xxxiii. 9, 10.
the cloudy pillar descended, &c. &c. — and v. 18, &c. 1 Kings xix. 11.
behold, Jehovah passed by. viii. 10, 11. the cloud filled the house of Jehovah.
xxii. 19. / saw Jehovah sitting on his throne. Psal. xviii. 8, &c. and civ.
Micah i. 3, &c. Nahum i. 3, &c. Isai. vi. Ezek. i. and viii. 1 — 3. and
x. 1, &c. and xliii. 2, 3. Habak. iii. 3, &c. Dan. vii. 9- Rev. iv.

It follows, finally, that God must be styled by us wonderful, and
incomprehensible. Judges xiii. 18. why askest thou thus after my name,
seeing it is secret? Psal. cxlv. 3. his greatness is unsearchable. Isai. xL
28. there is no searching of his understanding.

Christian Doctrine: Book I, Chapter 3

CHAP. III.

Of the Divine Decrees.

Hitherto I have considered that knowledge of God which is to be
obtained from his nature. That which is derived from his efficiency is
the next subject of inquiry.

The efficiency of God is either internal or external.

The internal efficiency of God is that which is independent
of all extraneous agency. Such are his decrees. Eph. i. 9. which he
hath purposed in himself.

The decrees of God are general or special. God's general

DECREE is that WHEREBY HE HAS DECREED FROM ALL ETERNITY
OF HIS OWN MOST FREE AND WISE AND HOLY PURPOSE, WHATEVER
HE WILLED, OR WHATEVER HE WAS HIMSELF ABOUT TO DO.

Whatever, &c. Eph. i. 11. who worketh all things after the counsel
of his own will; which comprehends whatever he himself works or wills
singly, not what is done by others, or by himself in co-operation with
those to whom he has conceded the natural power of free agency. The
creation of the world, and the removal of the curse from the ground,
Gen. viii. 21. are among his sole decrees.

From all eternity. Acts xv. 18. known unto God are all his
works from the beginning of the world. 1 Cor. ii. 7. even the hidden wisdom
which God ordained before the world.

Of his own most free — ; that is, without controul, impelled by
no necessity, but according to his own will. Eph. i. 11. as before.

Most wise — ; that is, according to his perfect foreknowledge of
all things that were to be created. Acts ii. 23. by the determinate
counsel and foreknowledge of God. iv. 28. for to do whatsoever thy hand
and thy counsel determined before to be done. xv. 18. known unto
God are all his works from the beginning of the w&rld. 1 Cor. ii. 7.
the hidden widom which God ordained before the world. Eph. iii. 10, 11.
the manifold wisdom of God, according to the eternal purpose which he
purposed.

There is an absurdity, therefore, in separating the decrees or will of
the Deity from his eternal counsel and foreknowledge, or in giving them
priority of order. For the foreknowledge of God is nothing but the
wisdom of God, under another name, or that idea of every thing, which
he had in his mind, to use the language of men, before he decreed
anything.

Thus it is to be understood that God decreed nothing abso-
lutely, which he left in the power of free agents, — a doctrine which is
shewn by the whole canon of Scripture.8 Gen. xix. 17, 21. escape to

s The following lines contain the sum of the doctrine laid down by Milton in this and the
following chapter, and the coincidences of expression are not unfrequently as striking as the
similarity of reasoning.

So will fall

He and his faithless progeny: Whose fault?

Whose but his own ? Ingrate, he had of me

All he could have; I made him just and right,

Sufficient to have stood, though free to fall.

Such I created all the ethereal Powers

And Spirits, both them who stood, and them who fail'd;

Freely they stood who stood, and fell who fell.

Not free, what proof could they have given sincere

Of true allegiance, constant faith, or love,

Where

the mountain, lest thou be consumed see, I have accepted thee con-
cerning this thing also, that I will not overthrow this city for the which

thou hast spoken. Exod. iii. 8, 17. / am come down to deliver them

and to bring them up unto a good land — though these very individuals
actually perished in the wilderness. God also had determined to deliver
his people by the hand of Moses, yet he would have killed that
same Moses, Exod. iv. 24. if he had not immediately circumcised his

son. 1 Sam. ii. 30. / said indeed but now Jehovah saith, Be it Jar

from me; — and the reason for this change is added, — for, them that
honour me I will honour, xiii. 13, 14. now would Jehovah have established

thy kingdom but now thy kingdom shall not continue. Again, God

had said, 2 Kings xx. 1. that Hezekiah should die immediately, which
however did not happen, and therefore could not have been de-
creed without reservation. The death of Josiah was not decreed
peremptorily, but he would not hearken to the voice of Necho when
he warned him according to the word of the Lord, not to come out
against him ; 2 Chron. xxxv. 22. Again, Jer. xviii. 9, 10. at what instant
I shall speak concerning a nation, and concerning a kingdom, to build and
to plant it ; if it do evil in my sight, that it obey not my voice, then I will
repent of the good wherewith I said I would benefit them, — that is, I will

Where only what they needs must do appear'd,

Not what they would? what praise could they receive,

What pleasure I, from such obedience paid,

When will and reason (reason also is choice)

Useless and vain, of freedom both despoil'd,

Made passive both, had serv'd necessity,

Not me? They therefore as to right belong'd,

So were created, nor can justly accuse

Their Maker, or their making, or their fate,

As if predestination over-rul'd

Their will, dispos'd by absolute decree

Or high foreknowledge; they themselves decreed

Their own revolt, not I ; if I foreknew,

Foreknowledge had no influence on their fault,

Which had no less prov'd certain, unforeknown, &c. &c

Paradise Lost, III. 95-

rescind the decree, because that people hath not kept the condition
on which the decree rested. Here then is a rule laid down by God
himself, according to which he would always have his decrees under-
stood,— namely, that regard should be paid to the conditionate terms
attached to them. Jer. xxvi. 3. if so be they will hearken, and turn every
man from his evil way, that I may repent me of the evil, which I purpose
to do unto them because of the evil of their doings. So also God had not
even decreed absolutely the burning of Jerusalem. Jer. xxxviii. 17, &c. thus

saith Jehovah if thou wilt assuredly go forth unto the king of Babylon's

princes, then thy soul shall live, and this city shall not be burned with fire.
Jonah iii. 4. yet forty days, and Nineveh shall be overthrown — but it
appears from the tenth verse, that when God saw that they turned from
their evil way, he repented of his purpose, though Jonah was angry
and thought the change unworthy of God. Acts xxvii. 24, 31. God hath
given thee all them that sail with thee — and again — except these abide
in the ship, ye cannot be saved, where Paul revokes the declaration he
had previously made on the authority of God ; or rather, God revokes
the gift he had made to Paul, except on condition that they should
consult for their own safety by their own personal exertions9.

It appears, therefore, from these passages of Scripture, and from
many others which occur of the same kind, to the paramount authority
of which we must bow, that the most high God has not decreed all
things absolutely.

If, however, it be allowable to examine the divine decrees by the laws
of human reason, since so many arguments have been maintained on
this subject by controvertists on both sides with more of subtlety than

9 fEx his verbis {nisi isti in navi manserint, &c) liquet apostolum, qir optime mentem
divini promissi intelligebat, non credidisse Deum absolute velle salvare eos omnes qui in navi
erant ; sed tantum sub hac conditione, si nihil eorum omitterent quae ad suam incolumitatem

facere poterant Sed conditionem in promisso quod acceperat inclusam fuisse, non obscure

liquet ex verbis quibus conceptum fuitj ecce Deus Ke^dptaral croi omnes qui tecum navigant,
id est, largitus est tibi hanc gratiam, ut eos omnes tuo consilio a morte liberes, si illi obtempera-
rint; alioqui de iis actum erit, et ipsi culpa sua peribunt.' Curcellaei Institutio, iii. 11. 4.

of solid argument, this theory of contingent decrees may be defended
even on the principles of men, as most wise, and in no respect un-
worthy of the Deity. For if those decrees of God which have been
referred to above, and such others of the same class as occur perpetu-
ally, were to be understood in an absolute sense, without any implied
conditions, God would contradict himself, and appear inconsistent.

It is argued, however, that in such instances not only was the ulti-
mate purpose predestinated, but even the means themselves were pre-
destinated with a view to it. So indeed it is asserted, but Scripture
nowhere confirms the rule, which alone would be a sufficient reason
for rejecting it. But it is also attended by this additional inconveni-
ence, that it would entirely take away from human affairs all liberty
of action, all endeavour and desire to do right. For the course of
argument would be of this kind — If God have at all events decreed my
salvation, whatever I may do against it, I shall not perish. But God
has also decreed as the means of salvation that you should do rightly.
I cannot, therefore, but do rightly at some time or other, since God
has decreed that also, — in the mean time I will act as I please; if I
never do rightly, it will be seen that I was never predestinated to
salvation, and that whatever good I might have done would have been
to no purpose. See more on this subject in the following Chapter.

Nor is it sufficient to affirm in reply, that the kind of necessity in-
tended is not compulsory, but a necessity arising from the immuta-
bility of God, whereby all things are decreed, or a necessity arising from
his infallibility or prescience, whereby all things are foreknown. I shall
satisfactorily dispose in another place of these two alleged species of
necessity recognized by the schools:1 in the mean time no other law

1 { But when I say that the divine decree or promise imprints a necessity upon things, it
may to prevent misapprehension be needful to explain what kind of necessity this is, that so the
liberty of second causes be not thereby wholly cashiered and taken away. For this therefore
we are to observe that the schools distinguish of a twofold necessity, physical and logical, or
causal and consequential ; which terms are commonly thus explained ; viz. that physical or

causal

of necessity can be admitted than what logic, or in other words,
what sound reason teaches; that is to say, when the efficient either
causes some determinate and uniform effect by its own inherent pro-
pensity, as for example, when fire burns, which kind is denominated
physical necessity ; or when the efficient is compelled by some extra-
neous force to operate the effect, which is called compulsory necessity,
and in the latter case, whatever effect the efficient produces, it pro-
duces per accidens.2 Now any necessity arising from external causes
influences the agent either determinately or compulsorily ; and it is
apparent that in either alternative his liberty would be wholly anni-
hilated. But though a certain immutable and internal necessity of
acting right, independent of all extraneous influence whatever, may
exist in God conjointly with the most perfect liberty, both which
principles in the same divine nature tend to the same point, it does
not therefore follow that the same thing can be conceded with
regard to two different natures, as the nature of God and the nature
of man, in which case the external immutability of one party may be
in opposition to the internal liberty of the other, and may prevent
unity of will. Nor is it admitted that the actions of God are in them-

causal necessity is when a thing by an efficient productive influence certainly and naturally
produces such an effect/ &c. South's Sermon on the Resurrection, Vol. III. p. 398. ' Graviter
itaque errare censendi sunt, qui duplicem necessitatem rebus tribuunt, ex providentia divina,
unam immutabilitatis, quia cum Deus non mutet decretum, sicut dicitur Psal. xxxiii. 11.
Mai. iii. 6. quicquid omnino decrevit, certissime evenit: alteram infallibilitatis, quia/ &c.
Curcellaei Inslitutio. iii. 12. 16. See also lib. iv. 2. 5.

2 ' Tertio causa efficiens per se efficit, aut per accidens. Tertium hoc par modorum effici-
endi est, ab Aristotele etiam et veteribus notatum.' Artis Logicce plenior Institutio. Prose
Works, VI. 208. And again — ' Quae autem natura necessario, quae consilio, libere agunt ; neces-
sario agit quae aliter agere non potest, sed ad unum quidpiam agendum determinatur, idque solum
sua propensione agit, quae necessitas naturae dicitur .... Libere agit efficiens non hoc duntaxat
ut naturale agens, sed hoc vel illud pro arbitrio, idque absolute, vel ex hypothesi .... Per acci-
dens efficit causa quae externa facultate efficit; id est, non sua; cum principium effecti est
extra efficientem, externumque principium interno oppositum ; sic nempe efficiens non efficit

per se, sed per aliud Coactione fit aliquid, cum efficiens vi cogitur ad effectum. Ut cum

lapis sursum vel recta projicitur, qui suapte natura deorsum fertur. Haec necessitas coactionis
dicitur, et causis etiam liberis nonnunquam accidere potest.' ibid. 209

F 2

selves necessary, but only that he has a necessary existence ; for Scrip-
ture itself testifies that his decrees, and therefore his actions, of what
kind soever they be, are perfectly free.

But it is objected that no constraint is put upon the liberty of
free agents by divine necessity or first causes. I answer, — if it do not
constrain, it either determines, or co-operates, or is wholly inefficient. If
it determine or co-operate, it is either the sole or the joint and principal
cause of all the actions, whether good or bad, of free agents.3 If it
be wholly inefficient, it cannot be called a cause in any sense, much
less can it be termed necessity.

Nor do we imagine anything unworthy of God, when we assert
that those conditional events depend on the human will, which God
himself has chosen to place at the free disposal of man ; since the
Deity purposely framed his own decrees with reference to particular
circumstances, in order that he might permit free causes to act con-
formably to that liberty with which he had endued them. On the
contrary, it would be much more unworthy of God, that man should
nominally enjoy a liberty of which he was virtually deprived, which
would be the case were that liberty to be oppressed or even obscured
under the pretext of some sophistical necessity of immutability or
infallibility, though not of compulsion, — a notion which has led, and
still continues to lead many individuals into error.

However, properly speaking, the divine counsels can be said to
depend on nothing, but on the wisdom of God himself, whereby he
perfectly foreknew in his own mind from the beginning what would

3 The allusion appears to be to the doctrine of Thomas Aquinas and the Dominicans,
who held that God predetermined the will by a physical influence, so that the Deity was the first
cause of the action, and the creature the second cause, all the guilt of the sin being attributed
to the latter party. With regard to the logical distinction, nearly the very words of the
original occur elsewhere. ' Secundo, causa efficiens sola efficit, aut cum aliis. Earumque
omnium saepe alia principalis, alia minus principalis, sive adjuvans et ministra.' Artis Logicce
plenior Institulio. Prose Works, VI. 206.

be the nature and event of every future occurrence when its appointed
season should arrive.

But it is asked how events, which are uncertain, inasmuch as they
depend on the human will, can harmonize with the decrees of God,
which are immutably fixed?4 for it is written, Psal. xxxiii. 11. the
counsel of Jehovah standeth for ever. See also Prov. xix. 21. and Isai.
xlvi. 10. Heb. vi. 17. the immutability of his counsel. To this objec-
tion it may be answered, first, that to God the issue of events is not
uncertain, but foreknown with the utmost certainty, though they be
not decreed necessarily, as will appear afterwards. — Secondly, in all the
passages referred to, the divine counsel is said to stand against all
human power and counsel, but not against the liberty of will with
regard to such things as God himself had placed at man's disposal, and
had determined so to place from all eternity. For otherwise one of
God's decrees would be in direct opposition to another, and that very
consequence would ensue which the objector imputes to the doctrine
of his opponents, namely, that by considering those things as necessary
which the Deity had left to the uncontrouled decision of man, God
would be rendered mutable. But God is not mutable, so long as he
decrees nothing absolutely which could happen otherwise through the
liberty assigned to man; whereas he would then be mutable, then his
counsel would not stand, if he were to obstruct by another decree
that liberty which he had already decreed, or were to darken it with
the least shadow of necessity.5

Yet more there be who doubt his ways not just,

As to his own edicts found contradicting — . Samson Agonistes, 300.

5 So without least impulse or shadow of fate,
Or aught by me immutably foreseen,
They trespass, authors to themselves in all
Both what they judge, and what they choose ; for so
I form'd them free ; and free they must remain,
Till they enthrall themselves ; I else must change
Their nature, and revoke the high decree
Unchangeable, eternal, which ordain'd
Their freedom ; they themselves ordain'd their fall. Paradise Lost, III. 120.

Ut follows, therefore, that the liberty of man must be considered
entirely independent of necessity*!] and no admission can be made in
favour of that modification of the principle which is founded on
the doctrine of God's immutability and prescience. If there be any
necessity at all, as has been stated before, it either determines free
agents to a particular line of conduct, or it constrains them against
their will, or it co-operates with them in conjunction with their will,
or it is altogether inoperative. If it determine free agents to a par-
ticular line of conduct, man will be rendered the natural cause of all
his actions, and consequently of his sins, and formed as it were with
an inclination for sinning. If it constrain them against their will, man
who is subject to this compulsory decree will be rendered the cause of
sins only per accidens, God being the cause of sins per se. If it
co-operate with them in conjunction with their will, then God becomes
either the principal or the joint cause of sins with man. If finally it
be altogether inoperative, there is no such thing as necessity, it virtually
destroys itself by being without operation. For it is wholly impossible,
that God should have decreed necessarily what we know at the same
time to be in the power of man ; or that that should be immutable
which it remains for subsequent contingent circumstances either to
fulfil or frustrate.

Whatever, therefore, was left to the free will of our first parents,
could not have been decreed immutably or absolutely from all eter-
nity; and questionless, either nothing was ever placed in man's power,
or if it were, God cannot be said to have determined finally respecting
it without reference to possible contingencies.

If it be objected, that this doctrine leads to absurd consequences,
we reply, either the consequences are not absurd, or they are not the
consequences of the doctrine. For it is neither impious nor absurd to
say, that the idea of certain things or events might be suggested to

6 Beyond this, had been force,

And force upon free will hath here no place. Paradise Lost, IX. 1174.

God from some extraneous source; for since God had determined
from all eternity, that man should so far be a free agent, that it
remained with himself to decide whether he would stand or fall,7 the
idea of that evil event, or of the fall of man, was suggested to God
from an extraneous source, — a truth which all confess.

Nor does it follow from hence, that what is merely temporal becomes
the cause of, or a restriction upon what is eternal, for it was not any
thing temporal, but the wisdom of the eternal mind that gave occasion
for framing the divine counsel.

Whatever therefore was the subject of the divine counsel, whether
man or angel8 who was to be gifted with free will, so that his fall
might depend upon his own volition, such without doubt was the
nature of the decree itself, so that all the evil consequences which ensued

were contingent upon man's will; wherefore the covenant stood thus

if thou remain faithful, thou shalt abide in Paradise; if thou fall, thou

7 such discourse bring on

As may advise him of his happy state,

Happiness in his power left free to will,

Left to his own free will, his will though free,

Yet mutable; whence warn him to beware

He swerve not, too secure. Paradise Lost, V. 233.

So Satan, speaking of himself:

Hadst thou the same free will and power to stand ?
Thou hadst; whom hast thou then or what to accuse,
But Heaven's free love dealt equally to all ? IV. 66.

And Raphael :

Myself, and all the angelick host, that stand
In sight of God, enthron'd, our happy state
Hold, as you your's, while our obedience holds ;
On other surety none ; freely we serve
Because we freely love, as in our will
To love or not; in this we stand or fall:
And some are fallen V. 535.

shalt be cast out: if thou dost not eat the forbidden fruit, thou shalt
live; if thou eat, thou shalt die.9

Hence, those who contend that the liberty of actions is subject to
an absolute decree, erroneously conclude that the decree of God is the
cause of his foreknowledge, and antecedent in order of time.1 If we
must apply to God a phraseology borrowed from our own habits and
understanding, that his decrees should have been the consequence of
his foreknowledge seems more agreeable to reason, as well as to
Scripture, and to the nature of God himself, who, as has just been
proved, decreed every thing according to his infinite wisdom by virtue
of his foreknowledge.

It is not intended to deny that the will of God is the first cause
of all things, but we do not separate his prescience and wisdom from
his will, much less do we think them subsequent to the latter in point
of time. Finally, the will of God is not less the universal first cause,
because he has himself decreed that some things should be left to our own
free will, than if each particular event had been decreed necessarily.

To comprehend the whole matter in a few words, the sum of the
argument may be thus stated in strict conformity with reason. God
of his wisdom determined to create men and angels reasonable beings,2
and therefore free agents; at the same time he foresaw which way
the bias of their will would incline, in the exercise of their own un-

9 thine and of all thy sons

The weal or woe in thee is plac'd; beware.

I in thy persevering shall rejoice,

And all the blest ; stand fast, to stand or fall

Free in thine own arbitrement it lies. Paradise Lost, VIII. 637.

1 According to the Supralapsarian doctrine, that a prescience of future contingents,
antecedent to the divine decree, is an absurdity and impossibility.
2 . . . God left free the will, for what obeys
Reason, is free; and reason he made right,
But bid her well be ware, and still erect. IX. 351.

controuled liberty.3 What then? shall we say that this foresight or
foreknowledge on the part of God imposed on them the necessity of
acting in any definite way? No more than if the future event had
been foreseen by any human being. For what any human being has
foreseen as certain to happen, will not less certainly happen than what
God himself has predicted. Thus Elisha foresaw how much evil Hazael
would bring upon the children of Israel in the course of a few
years, 2 Kings viii. 12. Yet no one would affirm that the evil took
place necessarily on account of the foreknowledge of Elisha; for had
he never foreknown it, the event would have occurred with equal cer-
tainty, through the free will of the agent. So neither does any thing
happen because God has foreseen it ; but he foresees the event of every
action, because he is acquainted with their natural causes, which, in
pursuance of his own decree, are left at liberty to exert their legiti-
mate influence. Consequently the issue does not depend on God who
foresees it, but on him alone who is the object of his foresight. Since
therefore, as has before been shown, there can be no absolute decree of
God regarding free agents, undoubtedly the prescience of the Deity (which
can no more bias free agents than the prescience of man, that is, not
at all, since the action in both cases is intransitive, and has no external
influence,) can neither impose any necessity of itself, nor can it be con-
sidered at all the cause of free actions. If it be so considered, the very
name of liberty must be altogether abolished as an unmeaning sound ; and
that not only in matters of religion, but even in questions of morality
and indifferent things. There can be nothing but what will happen
necessarily, since there is nothing but what is foreknown by God.

That this long discussion may be at length concluded by a brief
summary of the whole matter, we must hold that God foreknows aU

s What can 'scape the eye

Of God all-seeing, or deceive his heart
Omniscient? who in all things wise and just
Hinder'd not Satan to attempt the mind
Of Man, with strength entire and free will arm'd
Complete to have discover'd and repuls'd

Whatever wiles of foe or seeming friend. Paradise Lost, X. 5.

future events, but that he has not decreed them all absolutely : lest all sin
should be imputed to the Deity, and evil spirits and wicked men should
be exempted from blame.4 Does my opponent avail himself of this, and
think the concession enough to prove either that God does not foreknow
every thing, or that all future events must therefore happen necessarily,
because God has foreknown them ? I allow that future events which God
has foreseen, will happen certainly, but not of necessity. They will hap-
pen certainly, because the divine prescience cannot be deceived, but they
will not happen necessarily, because prescience can have no influence on
the object foreknown, inasmuch as it is only an intransitive action. What
therefore is to happen according to contingency and the free will of man,
is not the effect of God's prescience, but is produced by the free agency
of its own natural causes, the future spontaneous inclination of which is
perfectly known to God. ^Thus God foreknew that Adam would fall of
his own free will ; his fall therefore was certain, but not necessary, since
it proceeded from his own free will, which is incompatible with necessityJJ
Thus too God foreknew that the Israelites would revolt from the true
worship to strange gods, Deut. xxxi. 16. If they were to be led to revolt
necessarily on account of this prescience on the part of God, it was unjust
to threaten them with the many evils which he was about to send upon
them, ver. 17. it would have been to no purpose that a song was ordered
to be written, which should be a witness for him against the children of
Israel, because their sin would have been of necessity. But the prescience
of God, like that of Moses, v. 27. had no extraneous influence, and God
testifies, v. 16. that he foreknew they would sin from their own voluntary
impulse, and of their own accord, — this people will rise up, &c. and v. 18.
I will surely hide my face in that day in that they are turned unto other

4 ' Hoc tantum obiter ; fatura sive decretum Dei cogere neminem male facere ; et ex
hypothesi divinae praescientise certa quidem esse omnia, non necessaria.' Artis Logicce plenior
Instiiutio. Prose Works, VI. 210.

5 no decree of mine

Concurring to necessitate his fall,
Or touch with lightest moment of impulse
His free will, to her own inclining left
In even scale. Paradise Lost, X. 42.

gods. Now the revolt of the Israelites which subsequently took place,
was not the consequence of God's foreknowledge of that event, but God
foreknew that, although they were free agents, they would certainly
revolt, owing to causes with which he was well acquainted, v. 20, 21.
when they shall have eaten and filled themselves, and waxen fat, then will

they turn unto other gods / know their imagination which they go about,

even now before I have brought them into the land which I sware.

From what has been said it is sufficiently evident, that free causes
are not impeded by any law of necessity arising from the decrees or
prescience of God. There are some who in their zeal to oppose this
doctrine, do not hesitate even to assert that God is himself the cause and
origin of sin. Such men, if they are not to be looked upon as misguided
rather than mischievous, should be ranked among the most abandoned
of all blasphemers. An attempt to refute them, would be nothing more
than an argument to prove that God was not the evil spirit.

Thus far of the general decree of God. Of his special
decrees the first and most important is that which regards his Son,
and from which he primarily derives his name of Father. Psal. ii. 7.
/ will declare the decree: Jehovah hath said u?ito me, Thou art my Son,
this day have I begotten thee. Heb. i. 5. unto which of the angels said he
at any time, Thou art my son, this day have I begotten thee f And again,
I will be to him a Father, and he shall be to me a Son. 1 Pet. i. 19, 20.

Christ who verily was fore-ordained before ilie foundation of the world.

Isai. xlii. 1. mine elect, in whom my soul delighteth. 1 Pet. ii. 4. chosen
of God, and precious. From all these passages it appears that the Son
of God was begotten by the decree of the Father.

There is no express mention made of any special decree respect-
ing the angels, but its existence seems to be implied, 1 Tim. v. 21.

the elect angels. Eph. i. 9, 10. tJie mystery of his will that he might

gather together in one all things in Christ, both which are in heaven,
and which are on earth.

Christian Doctrine: Book I, Chapter 4

CHAP. IV.

Of Predestination.

A he principal special decree of God relating to man is termed
Predestination, whereby God in pity to mankind, though fore-
seeing THAT THEY WOULD FALL OF THEIR OWN ACCORD, PREDESTI-
NATED TO ETERNAL SALVATION BEFORE THE FOUNDATION OF THE
WORLD THOSE WHO SHOULD BELIEVE AND CONTINUE IN THE FAITH',
FOR A MANIFESTATION OF THE GLORY OF HIS MERCY, GRACE, AND
WISDOM, ACCORDING TO HIS PURPOSE IN CHRIST.

It has been the practice of the schools to use the word predestination,
not only in the sense of election, but also of reprobation. This is not
consistent with the caution necessary on so momentous a subject, since
wherever it is mentioned in Scripture, election alone is uniformly in-
tended. Rom. viii. 29, 30. whom he did 'predestinate to be conformed to

the image of his Son moreover whom he did predestinate, them he

also called : and whom he called, them he also justified : and whom he jus-
tified, them he also glorified. 1 Cor. ii. 7. the hidden wisdom, which God
ordained before the world unto our glory. Eph. i. 5. having predestinated
us unto the adoption, v. 11. in whom also we have obtained an inheritance,
being predestinated according to his purpose. Acts ii. 23. compared with
iv. 28. him being delivered by the determinate counsel and foreknowledge

of God they have taken for to do whatsoever thy hand and thy

counsel determined before to be done, namely, as a means of procuring
the salvation of man.

In other modes of expression, where predestination is alluded to, it is
always in the same sense of election alone. Rom. viii. 28. to them who
are the called according to his purpose, ix. 23, 24. the vessels of mercy
which he had afore prepared unto glory, even us, whom he hath called.
Eph. iii. 11. according to the eternal purpose which he purposed in Christ
Jesus. 2 Tim. i. 9- according to his own purpose and grace. For when
it is said negatively, 1 Thess. v. 9- l&od hath not appointed us to wrath,
but to obtain salvation by our Lord Jesus Christ, it does not follow by
implication that there are others who are appointed to wrath] Nor does
the expression in 1 Pet. ii. 8. whereunto also they were appointed, signify
that they were appointed from all eternity, but from some time sub-
sequent to their defection, as the Apostles are said to be chosen in time,
and ordained by Christ to their office, John xv. 16.

Again, if an argument of any weight in the discussion of so con-
troverted a subject can be derived from allegory and metaphorical
expressions, mention is frequently made of those who are written among
the living, and of the book of life, but never of the book of death.6
Isai. iv. 3. written among the living. Dan. xii. 1. at that time thy people
shall be delivered, every one that shall be found written in the book. Luke x.
20. rather rejoice, because your names are written in heaven. Philipp. iv. 3.
whose names are in the book of life. At the same time this figure of enrol-
ment in the book of life does not appear to signify eternal predestination,
which is general, but some temporary and particular decision of God
applied to certain men, on account of their works. Psal. lxix. 28. let them
be blotted out of the book of the living, and not be written with the righteous ;
whence it appears that they had not been written from everlasting.
Isai. lxv. 6. behold it is written before me ; I will not keep silence, but will
recompense. Rev. xx. 12. the dead were judged out of those things which
were written in the books, according to their works. It is clear, therefore,
that it was not the book of eternal predestination, but of their works. In

6 blotted out and ras'd

By their rebellion from the book of life. Paradise Lost, I. 362.

the same way neither were those ordained from everlasting who are said,
Jude 4. to have been he/ore of old ordained to this condemnation. For
why should we give so extensive a signification to the term of old, instead
of defining it to mean, from the time when they had become inveterate
and hardened sinners ? Why must we understand it to imply so remote
a period, either in this text, or in the passage whence it seems to be
taken ? 2 Pet. ii. 3. whose judgement now of a long time lingereth not,
and their damnation slumbereth not, — that is, from the time of their
apostacy, however long they had dissembled it.

The text, Prov. xvi. 4. is also objected, — Jehovah hath made all
things for himself; yea, even the wicked for the day of evil. But God
did not make him wicked, much less did he make him so for himself
(3.11 that he did was to sentence the wicked to deserved punishment,
as was most fitting, but he did not predestinate him, if innocent, to the
same J fate^ It is more clearly expressed, Eccles. vii. 29. God hath made
man upright; hut they have sought out many inventions, whence the
day of evil ensues as certainly, as if the wicked had been made for
it.

Predestination, therefore, must always be referred to election, and
seems often to be put for it. What St. Paul says, Rom. viii. 29. whom
he did foreknow, he also did predestinate, is thus expressed 1 Pet. i. 2.
elect according to the foreknowledge. Rom. ix. 11. the purpose of God
according to election, xi. 5. according to the election of grace, Eph. i. 4.
he hath chosen us in him. Col. iii. 12. as the elect of God, holy and beloved.
2 Thess. ii. 13. because God hath from the beginning chosen you to salva-
tion. Reprobation, therefore, could not be included under the title of
predestination. 1 Tim. ii. 4. who will have all men to be saved, and to
come unto the knowledge of the truth. 2 Pet. iii. 9- the Lord is long-
suffering to us-ward, not willing that any should perish, but that all should
come to repentance, -^r-to us-ward, that is, towards all men, not towards
the elect only, as some interpret it, but particularly towards the wicked,
as it is said, Rom. ix. 22. God endured . ... the vessels of wrath. For if,

as some object, Peter would scarcely have included himself among the
unbelievers, much less would he have numbered himself among such
of the elect as had not yet come to repentance. Nor does God delay
on account of the elect, but rather hastens the time. Matt. xxiv. 22.
for the elects sake those days shall be shortened.

I understand by the term election, not that general or national elec-
tion, by which God chose the whole nation of Israel for his own people,7
Deut. iv. 37. because he loved thy fathers, therefore he chose their seed
after them, and vii. 6 — 8. Jehovah thy God hath chosen thee to be a special
people unto himself, Isai. xlv. 4. for Israel mine elect. Nor do I mean
that election by which God, after rejecting the Jews, chose the Gentiles
as those to whom the Gospel should be announced in preference, of
which the apostle speaks particularly Rom. ix. and xi. Nor am I referring
to that election by which an individual is selected for the performance
of some office,8 as 1 Sam. x. 24. see ye him whom the Lord hath chosen ?
John vi. 70. have not I chosen you twelve, and one of you is a devil f whence
those are sometimes called elect who are eminent for any particular
excellence, as 2 John 1. the elect lady, that is, most precious, and v. 13. thy
elect sister. 1 Pet. ii. 6. a chief corner stone, elect and precious. 1 Tim.
v. 21. the elect angels. But that special election is here intended, which ^
is nearly synonymous with eternal predestination. Election, therefore,
is not a part of predestination; much less then is reprobation. [For,
speaking accurately, the ultimate purpose of predestination is the salva-
tion of believers, — a thing in itself desirable, — but on the contrary the
object which reprobation has in view is the destruction of unbelievers,
a thing in itself ungrateful and odiousjy whence it is clear that God

Resolving from thenceforth

To leave them to their own polluted ways;

And one peculiar nation to select

From all the rest. Paradise Lost, XII. 109-

such as thou hast solemnly elected

With gifts and graces eminently adorn'd

To some great work, thy glory — . Samson Agonisles, 679-

could never have predestinated reprobation, or proposed it to himself
as an end. Ezek. xviii. 32. / have no pleasure in the death of him that
dieth. xxxiii. 11. as I live, saith the Lord God, I have no pleasure in the
death of the wicked, but that the wicked should turn from his way and live.
If therefore the Deity have no pleasure either in sin, or in the death of
the sinner, that is, either in the cause or the effect of reprobation, certainly
he cannot delight in reprobation itself. It follows, that reprobation forms
no part of what is meant by God's predestination.

Whereby God, &c. that is, God the Father. Luke xii. 32. it is
your Father's good pleasure. So it is stated wherever mention is made
of the divine decrees or counsel : John xvii. 2. as many as thou hast
given him. v. 6, 11, 24. the men which thou gavest me out of the world.
Eph. i. 4. he hath chosen us in him. v. 5. having predestinated us. v. 11.
being predestinated according to his purpose.

Before the foundation of the world, Eph. i. 4. 2 Tim. i. 9.
before the world began. See also Tit. i. 2.

In pity to mankind, though foreseeing that they would
fall of their own accord. /It was not simply man as a being
who was to be created, but man as a being who was to fall of his
own accord, that was the matter or object of predestination^ for that
manifestation of divine grace and mercy which God designed as the
ultimate purpose of predestination, presupposes the existence of sin
and misery in man, originating from himself alone. It is universally
admitted that the fall of man was not necessary ; but if on the other
hand the nature of the divine decree was such, that his fall became
really inevitable, — which contradictory opinions are sometimes held in
conjunction by the same persons, — then the restoration of man, who had
fallen of necessity, became no longer a matter of grace, but of simple

9 According to a part of the Sublapsarian scheme, taught by St. Augustine and maintained
by the Synod of Dort.

justice on the part of God. For if it be granted that he lapsed, though
not against his own will, yet of necessity, it will be impossible not to
think that the admitted necessity must have overruled or influenced his
will by some secret force or guidance. But if God foresaw that man
would fall of his own free will, there was no occasion for any decree
relative to the fall itself, but only relative to the provision to be made
for man, whose future fall was foreseen. Since then the apostacy of
the first man was not decreed, but only foreknown by the infinite
wisdom of God, it follows that predestination was not an absolute decree
before the fall of man ; and even after his fall, it ought always to be
considered and defined as arising, not so much from a decree itself, as
from the immutable conditions of a decree.

Predestinated ; that is, designated, elected : proposed to himself
the salvation of man as the scope and end of his counsel. Hence may be
refuted the notion of an abandonment and desertion from all eternity,
in direct opposition to which God explicitly and frequently declares,
as has been quoted above, that he desires not the death of any one,
but the salvation of all ; that he hates nothing that he has made ; and
that he has omitted nothing which might suffice for universal salvation.

For a- manifestation of the glory of his mercy, grace,
and wisdom. This is the chief end- of predestination. Rom. ix. 23.
that he might make known the riches of his glory on the vessels of mercy.
1 Cor. ii. 7- we speak, the wisdom of God in a mystery, even the hidden
wisdom which God ordained before the world unto our glory. Eph. i. 6.
to the praise of the glory of his grace.

According to his purpose in Christ. Eph. iii. 10, 11. the mani-
fold wisdom of God, according to the eternal purpose which he purposed
in Christ Jesus our Lord. i. 4, 5. he hath chosen us in him ; having pre-
destinated us unto the adoption of children by Jesus Christ, v. 11. in him,
in whom also we have obtained an inheritance, being predestinated according
to his purpose. This is the source of that love of God, declared to us

in Christ. John iii. 16. God so loved the world, that he gave his only

begotten Son. Eph. ii. 4, 5. for his great love wherewith he loved us

by grace ye are saved. 1 John iv. 9, 10. in this was manifested the love
of God toward us, because that God sent his only begotten Son into the
world, &c. \Wherefore there was no gr#ce decreed for man who was
to fall, no mode of reconciliation with God, independently of the fore-
known sacrifice of Christ ;XJ and since God has so plainly declared that
predestination is the effect of his mercy, and love, and grace, and
wisdom in Christ, it is to these qualities that we ought to attribute it,
and not, as is generally done, to his absolute and secret will, even in
those passages where mention is made of his will only. Exod. xxxiii. 19-
/ will be gracious to whom I will be gracious, that is, not to enter more
largely into the causes of this graciousness at present, Rom. ix. 18.
he hath mercy on whom he will have mercy, by that method, namely,
which he had appointed in Christ. Or it will appear on an examination
of the particular texts, that in passages of this kind God is generally
speaking of some extraordinary manifestation of his grace and mercy.
Thus Luke xii. 32. it is your Father's good pleasure. Eph. i. 5, 11.
by Jesus Christ to himself, according to the good pleasure of his will:

in whom also we have obtained an inheritance after the counsel of

his own will. James i. 18. of his own will, — that is, in Christ, who is
the word and truth of God, — begat he us with the word of truth.

Those who should believe, and continue in the faith.
This condition is immutably attached to the decree; it attributes no
mutability, either to God or to his decrees; 2 Tim. ii. 19. the foundation
of God standeth sure, having this seal, The Lord hnoweth them that are his :
or according to the explanation in the same verse, all who name the name
of Christ, and depart from iniquity ; that is, whoever believes : the muta-
bility is entirely on the side of them who renounce their faith, as it
is said, 2 Tim. ii. 13. if we believe not, yet he abideth faithful; he cannot

1 in thee

As from a second root, shall be restor'd

As many as are restor'd, without thee none. Paradise Lost, III. 287-

deny himself, (it seems then that there is no particular predestination or
election, but only general, — or in other words, that the privilege belongs
to all who heartily believe and continue in their belief, — that none are
predestinated or elected irrespectively] e. g. that Peter is not elected as
Peter, or John as John, but inasmuch as they are believers, and con-
tinue in their belief, — and that thus the general decree of election
becomes personally applicable to each particular believer, and is ratified
to all who remain stedfast in the faith.

This is most explicitly declared by the whole of Scripture, which
offers salvation and eternal life equally to all, under the condition of
obedience in the Old Testament, and of faith in the New. There can
be no doubt that the tenor of the decree in its promulgation was in
conformity with the decree itself, — otherwise the integrity of God
would be impugned, as expressing one intention, and concealing another
within his breast. Such a charge is in effect made by the scholastic
distinction which ascribes a two-fold will to God; his revealed will,
whereby he prescribes the way in which he desires us to act, and his
hidden will, whereby he decrees that we shall never so act:" which
is much the same as to attribute to the Deity two distinct wills, whereof
one is in direct contradiction to the other. It is, however, asserted that
the Scriptures contain two opposite statements respecting the same
thing; — it was the will of God that Pharaoh should let the people go,
for such was the divine command, — but it was also not his will, for
he hardened Pharaoh's heart. The truth however is, that it was God
alone who wille'd their departure, and Pharaoh alone who was unwilling ;

' Voluntas Dei in varias species distingui solet, ut absolutam et conditionatam ;

antecedentem et consequentem ; signi et beneplaciti, &c Voluntas signi dicitur cum

Deus verbo suo significat quid velit aut nolit ab hominibus fieri, et mandatis ejus con-
tinetur; beneplaciti vero, qua Deus apud se premit et occultat id quod vult facere.'
Curcellaei Institutlo, ii. 9- 6, 7- ' Thomas Aquinas and his disciples frame another dis-
tinction to elude the text in Timothy (1 Tim. ii. 4.) and tell us of a will revealed, and
of another hidden, which is, many times at least, contrary to that revealed a dis-
tinction rejected by our 17th Article, which directs us to follow, not this supposed hidden
will of God, but that which is expressly declared in his word.' Glocester Ridley's
Sixth Sermon on the Divinity and Operations of the Holy Ghost.

H 2

and that he might be the more unwilling, God hardened his heart,3 and
himself deferred the execution of his own pleasure, which was in
opposition to that of Pharaoh, that he might afflict him with heavier
punishment on account of the reluctance of his will. Neither in his
mode of dealing with our common father Adam, nor with those whom
he calls and invites to accept of grace, can God be charged with com-
manding righteousness, while he decrees our disobedience to the command.
What can be imagined more absurd than a necessity which does not
necessitate, and a will without volition?

The tenoi^of the decree in its promulgation (which was the other
point to be proved) is uniformly conditional. Gen. ii. 17. thou shaft
not eat of it ; for in the day that thou eatest thereof thou shaft surely die, —
which is the same as if God had said, I will that thou shalt not
eat of it ; I have not therefore decreed that thou shalt eat of it ; for
if thou eat, thou shalt die; if thou eat not, thou shalt live. Thus the
decree itself was conditional before the fall; which from numberless
other passages appears to have been also the case after the fall. Gen. iv. 7.
if thou doest well, shalt thou not be accepted ? and if thou doest not well,
sin lieth at the door, or, the punishment of sin watcheth for thee. Exod.
xxxii. 32, 33. blot me, I pray thee, out of thy book which thou hast
written...... whosoever hath sinned against me, him will I blot out of my

3 This my long sufferance, and my day of grace
They who neglect and scorn, shall never taste ;
But hard be harden'd, blind be blinded more,
That they may stumble on, and deeper fall ;
And none but such from mercy I exclude. Paradise Lost, III. 198.

the will

And high permission of all-ruling Heaven
Left him at large to his own dark designs,
That with reiterated crimes he might
Heap on himself damnation, while he sought
Evil to others, and, enrag'd, might see
How all his malice serv'd but to bring forth
c Infinite goodness, grace, and mercy, shewn

On man, by him seduc'd; but on himself
Treble confusion, wrath, and vengeance pour'd. I. 211.

hook. Such was the love of Moses for his nation, that he either did
not remember that believers, so long as they continued such, could not
be blotted out, or the expression must be understood in a modified sense,
as in Rom. ix. 1, &c. / could wish, if it were possible — r but the answer
of God, although metaphorical, explains with sufficient clearness that
the principle of predestination is founded upon a condition, — whosoever
hath sinned, him will I blot out. This is announced more fully in the
enforcement of the legal covenant, Deut. vii. 6 — 8. where God particu-
larly declares his choice and love of his people to have been gratuitous ;
and in v. 9- where he desires to be known as a faithful God which
keepeth his covenant and mercy, he yet adds as a condition, with them
that love him and keep his commandments. Again, it is said still more
clearly, v. 12. it shall come to pass, if ye hearken to these judgements,
and keep and do them, that Jehovah thy God shall keep unto thee the
covenant and the mercy which he sware unto thy fathers. Though these
and similar passages seem chiefly to refer either to the universal election
of a nation to the service of God, or of a particular individual or family
to some office (for in the Old Testament it is perhaps difficult to
trace even a single expression which refers to election properly so
called, that is, election to eternal life), yet the principle of the divine
decree is in all cases the same. Thus it is said of Solomon, as of
another Christ, 1 Chron. xxviii. 6, 7, 9. / have chosen him to be my son,
and I will be his father. - But what are the terms of the covenant ? —
if he be constant to do my commandments and my judgements, as at this

day if thou seek him, he will be found of thee ; but if thou forsake

him, he will cast thee off for ever. The election of his posterity also
depended on the same stipulation. 2 Chron. vi. 16. so that thy children
take heed to their way, to walk in my law. See also xxxiii. 8. and xv. 2.

the Lord is with you, while ye be with him but if ye forsake him,

he will forsake you ; whence Isaiah does not scruple to say, xiv. 1, the
Lord will yet choose Israel. See also Zech. i. 16. Isaiah also shows who

are the elect; lxv. 9, 10. mine elect shall inherit it and Sharon shall

be for my people that have sought me. Jer. xxii. 24. though Coniah

were the signet upon my right hand, yet would I pluck thee thence.

The same thing must be observed in the covenant of grace, wherever
the condition is not added. This however seldom happens. Mark
xvi. 16. he that believeth and is baptized shall be saved; but he that
believeth not shall be damned. If we could conceive God originally pre-
destinating mankind on such conditional terms as these, endless contro-
versies might be decided by this single sentence, or by John iii. 16.
God so loved the world, that he gave his only begotten Son, that whoso-
ever believeth in him should not perish, but have everlasting life. xv. 6.
if a man abide not in me, he is cast forth as a branch, v. 10. if ye
keep my commandments, ye shall abide in my love, even as I have kept
my Father's commandment, xvii. 20. neither pray I for these alone, but
for them also which shall believe on me through their word. Such there-
fore were those who were predestinated by the Father. So also, Luke
vii. 30. the Pharisees and lawyers rejected the counsel of God against
themselves, being not baptized of him ; whence it appears that even they
might previously have been predestinated, if they would have believed.
Who was more certainly chosen than Peter? and yet a condition is
expressly interposed, John xiii. 8. if I wash thee not, thou hast no part
with me. What then ensued? Peter readily complied, and consequently
had part with his Lord : had he not complied, he would have had no
part with him. For though Judas is not only said to have been chosen,
which may refer to his apostleship, but even to have been given to
Christ by the Father, he yet attained not salvation. John xvii. 12. those
that thou gavest me I have kept, and none of them is lost, but the son
of perdition ; that the Scripture might be fulfilled, i. 11,12. he came unto
his own, and his own received him not. But as many as received him, to
them gave he power, &c, that is, to those who believed in his name ; to
whom he did not give power before they had received and believed in
him, not even to those who were specially called his own. So St. Paul,
Eph. i. 13. in whom also after that ye believed, ye were sealed with that
holy spirit of promise. Undoubtedly those whom in the beginning of
his epistle he calls holy, who were not sealed till after that they had
believed, were not individually predestinated before that period. 2 Cor.
vi. 1. we beseech you also that ye receive 7iot the grace of God in vain.

Rev. iii. 5. he that overcometh, the same shall be clothed in white raiment,
and I will not blot out his name out of the book of life. On the other hand
it is said, xxii. 19. if any man shall take away from the words of the book
of this prophecy, God shall take away his part out of the book of life.

jAgain, if God have predestinated us in Christ, as has been proved
already, it certainly must be on the condition of faith in Christ.
2 Thess. ii. 13. God hath from the beginning chosen you to salvation
through sanctifcation of the Spirit, and belief of the truth. Therefore
it is only future believers who are chosenD Tit. i. 1. according to
the faith of God's elect, and the acknowledging of the truth which is
after godliness. Heb. xi. 6. without faith it is impossible to please God, —
and thus become one of the elect ; whence I conclude that believers
are the same as the elect, and that the terms are used indiscriminately.
So Matt. xx. 16. many be called, but few chosen, only signifies that they
which believe are few. Rom. viii. 33. who shall lay anything to the
charge of God's elect? that is, of believers: otherwise by separating
election from faith, and therefore from Christ, we should be entangled
in hard, not to say detestable and absurd doctrines. So also, Rom.
xi. 7- the election have obtained it; that is, believers, as is clear from
the twentieth verse, thou, that is, thou that art elect, standest by faith;
and v. 22. if thou continue in his goodness ; otherwise thou also shalt
be cut off. Such is St. Paul's interpretation of the doctrine in his own
case ; 1 Cor. ix. 27. lest that by any means when I have preached to
others, I myself should be a castaway. Philipp. iii. 12. not as though I had
already attained, either were already perfect; but I follow after, if that

1 may apprehend that for which also I am apprehended of Christ Jesus.

2 Tim. ii. 10, 12. / endure all things for the elects sokes, that they may
also obtain the salvation which is in Christ Jesus, he. yet it is said in
the next verse, if we believe not, yet he abideth, &c.

Two difficult texts remain to be explained from analogy by the aid
of so many plainer passages; for what is obscure must be illustrated by
what is clear, not what is clear by what is obscure. The first passage

occurs Acts xiii. 48. the other Rom. viii. 28 — 30. which, as being in my
judgement the least difficult of the two, I shall discuss first. The words
are as follow : we know that all things work together for good to them
that love God, to them who are the called according to his purpose : for
whom he did foreknow, he also did predestinate to be conformed to the
image of his Son, &c. ??ioreover whom he did predestinate, them he also
called; and whom he called, them he also justified ; and whom he justified,
them he also glorified.

In the first place it must be remarked, jbhat it appears from v. 28,
that those who love God are the same as those who are the called accord-
ing to his purpose, and consequently as those whom he did foreknow, and
whom he did predestinate, for them he also called, as is said in v. 30.
Hence it is apparent that the apostle is here propounding the scheme
and order of predestination in general, not of the predestination of
certain individuals in preference to others. As if he had said, We
know that all things work together for good to those who love God,
that is, to those who believe, for those who love God believe in him.
The order of this scheme is also explained. First, God foreknew those
who should believe, that is, he decreed or announced it as his pleasure
that it should be those alone who should find grace in his sight
through Christ, that is, all men, if they would believe. These he pre-
destinated to salvation, and to this end he, in various ways, called all
mankind to believe, or in other words, to acknowledge God in truth ;
those who actually thus believed he justified ; and those who continued
in the faith unto the end he finally glorified. But that it may be more
clear who those are whom God has foreknown, it must be observed
that there are three ways in which any person or thing is said to be
known to God. First, by his universal knowledge, as Acts xv. 18.
known unto God are all his works from the beginning of the world.
Secondly, by his approving or gracious knowledge,4 which is an

when God p - '

Looking on the earth, with approbation marks
The just man, and divulges him through heaven
To all his angels. Paradise Regained, III. 60.

Hebraism, and therefore requires more explanation. Exod. xxxiii. 12.
I know thee by name, and thou hast also found grace in my sight.
Psal. i. 6. Jehovah knoweth the way of the righteous. Matt. vii. 23.
/ never knew you. Thirdly, by a knowledge attended with dis-
pleasure. Deut. xxxi. 21. I know their imagination which they go about,

&c. 2 Kings xix. 27. / know thy coming in, and thy rage against

me. Rev. iii. 1. / know thy works, that thou hast a name that thou
livest, and art dead. In the passage under discussion it is evident that
the approving knowledge of God can be alone intended; but he fore-
knew or approved no one, except in Christ, and no one in Christ
except a believer. Those therefore who were about to love, that is, to
believe in God, God foreknew or approved;5 — or in general all men,
if they should believe ; those whom he thus foreknew, he predestinated,
and called them that they might believe ; those who believed, he justi-
fied. But if God justified believers, and believers only, inasmuch as it
is faith alone that justifieth, he foreknew those only who would believe,
for those whom he foreknew he justified ; those therefore whom he
justified he also foreknew, namely, those alone who were about to
believe. So Rom. xi. 2. God hath not cast away his people which he
foreknew, that is, believers, as appears from v. 20. 2 Tim. ii. 19.
the Lord knoweth them that are his, that is, all who name the name of
Christ, and depart from iniquity; or in other words, all believers.
1 Pet. i. 2. elect according to the foreknowledge of God the Father,
through sanctification of the Spirit, unto obedience and sprinkling of the
blood of Jesus Christ. This can be applicable to none but believers,
whom the Father has chosen, according to his foreknowledge and appro-
bation of them, through the sanctification of the Spirit and faith,
without which the sprinkling of the blood of Christ would avail them
nothing. Hence it seems that the generality of commentators are
wrong in interpreting the foreknowledge of God in these passages

5 In the original it is — qui igitur dilecti dilecturi erant, id est, credituri, eos praenovit
Deus, &c. — which scarcely seems to have any sense, unless some allusion be intended to
John xvi. 27. the Father himself loveth you, &c. It seems more probable that dilecti has
been inserted by the carelessness of the transcriber.

in the sense of prescience; since the prescience of God seems to have
no connection with the principle or essence of predestination ; for God
has predestinated and elected whoever believes and continues in the
faith. Of what consequence is it to us to know whether the pre-
science of God foresees who will, or will not, subsequently believe?
for no one believes because God has foreseen his belief, but God foresees
his belief because he was about to believe. Nor is it easy to understand
how the prescience or foreknowledge of God with regard to particular
persons can be brought to bear at all upon the doctrine of predesti-
nation, except for the purpose of raising a number of useless and utterly
inapplicable questions. For why should God foreknow particular indi-
viduals, or what could he foreknow in them which should induce him
to predestinate them in particular, rather than all in general, seeing that
the common condition of faith had been established? Without search-
ing deeper into this subject, let us be contented with only knowing,
that iGod, out of his infinite mercy and grace in Christ, has predesti-
nated to salvation all who should believe.6,

The other passage is Acts xiii. 48. when the Gentiles heard this, they
were glad, and glorified the word of the Lord; and as many as were
ordained to eternal life, believed. The difficulty is caused by the abrupt
introduction of an opinion of the historian, in which he at first sight
appears to contradict himself as well as the rest of Scripture, for he had
before attributed to Peter this saying, chap. x. 34, 35. of a truth I per-
ceive that God is no respecter of persons ; but in every nation he that
feareth him, and worketh righteousness, is accepted with him. Accepted
certainly means chosen ; and lest it should be urged that Cornelius had
already been a proselyte before, St. Paul says the same thing even of
those who had never known the law, Rom. ii. 10, 14. there is no respect
of persons with God, &c. when the Gentiles which have not the law, &c.

6 Thy ransom paid, which man from death redeems,
His death for man, as many as offer'd life
Neglect not, and the benefit embrace
By faith not void of works. Paradise Lost, XII. 424.

1 Pet. i. 17. the Father ; who without respect of persons judgeth accord-
ing to every man's work. Now those who hold the doctrine that
a man believes because he is ordained to eternal life, not that he is
ordained to eternal life because he will believe, cannot avoid attributing
to God the character of a respecter of persons, which he so constantly
disclaims. Besides, if the Gentiles believed because they were ordained
to eternal life, the same must have been the primary cause of the
unbelief of the Jews, v. 46. which will plead greatly in their excuse,
since it would seem that eternal life had only been placed in their
view, not offered to their acceptance. Nor would such a dispensation
be calculated to encourage the other nations, who would immediately
conclude from it that there was no occasion for any will or works of
their own in order to obtain eternal life, but that the whole depended
on some fatal ordinance; whereas on the contrary Scripture uniformly
shows in the clearest manner, that as many as have been ordained to
eternal life believe, not simply because they have been so ordained, but
because they have been ordained on condition of believing.

For these reasons other interpreters of more sagacity,7 according to
my judgement, have thought that there is some ambiguity in the Greek
word Teraynevos, which is translated ordained, and that it has the same
force as ev %toi /ueroiws SiaTeOeinevoi, well or moderately disposed or
affected, of a composed, attentive, upright, and not disorderly mind;
of a different spirit from those Jews, as touching eternal life, who had
put from them the word of God, and had shown themselves unworthy of
everlasting life. The Greeks use the word in a similar sense, as in
Plutarch,8 and 2 Thess. iii. 6, 11. there are some which walk disorderly,

7 This is the interpretation of Hammond and Whitby, and of Wolfius, Cur. Phitol. in
loc. See also the Commentators quoted in Mr. Home's note. Introduction to the Critical
Study of the Scriptures, Vol. II. p. 759-

(pxxrei yap qv awcppwv xat Terayfievo^ Totl? emdvuiais. Plutarch, in Pompeio. Deri-
vatives from this word are used with the same metaphorical signification. o<tt«s irapaXafticv
TroXe/jLovfievas to? itoAci?, ejjwdev fxev viro irXtjdovs nat pavias (3ap/3apiKrj<:, evhoOeu 3e vtrd j? aTctf/as, kqi Trjs tuv Ta^iapyuv ■wXeoveffas — . Synes. Epist. 62. vovdfTelre tois aVaKToi?.
1 The*s. v. 14.

certainly with reference to eternal life. This sense of the word, and
even the particular application which is here intended, frequently occurs
in Scripture in other terms. Luke ix. 62. evdero^/well disposed or Jit for
the kingdom of God. Mark xii. 34. not far from the kingdom of God.
2 Tim. ii. 21. a vessel... meet for the master's use, and prepared for
\ every good work.9 For, as will be shown hereafter, there are some
remnants of the divine image left in man,1 the union of which in one
individual renders him more fit and disposed for the kingdom of
God than another. Since therefore we are not merely senseless stocks,
some cause at least must be discovered in the nature of man himself,
why divine grace is rejected by some and embraced by others. One
thing appears certain, that though all men be dead in sin and children of
wrath, yet some are worse than others; and this difference may not
only be perceived daily in the nature, disposition and habits of those
who are most alienated from the grace of God, but may also be
inferred from the expressions used in the parable, Matt. xiii. where
the nature of the soil is variously described in three or four ways,
part as stony ground, part overrun with thorns, part good ground,
at least in comparison of the others, before it had as yet received any
seed. See also Matt. x. 11, &c. inquire who in it is worthy, he... and
if the house be worthy, let your peace come upon it. How could any
one be worthy before the Gospel had been preached, unless on account
of his being ordained, that is, well inclined or disposed, to eternal life?
which Christ teaches that the rest will perceive in their own punishments
after death. Matt. xi. 22. it shall be more tolerable for Tyre and Sidon at
the day of judgement, than for you. Luke xii. 47, 48. that servant which
knew his Lord's will shall be beaten with many stripes : but he that knew

9 Milton employs the word Jitled in a similar sense in his Hist, of Britain, Book V. c. 1.
' But when God hath decreed servitude on a sinful nation, Jilted by their own vices for no
condition but servile, all estates of government are alike unable to avoid it.'

1 Why should not man

Retaining still divine similitude

In part, from such deformities be free,

And for his Maker's image sake, exempt? Paradise Lost, XI. 511.

not shall be beaten with few stripes. /And., lastly, the gift of reason

has been implanted in all. by which they may of themselves resist bad
desires, so that no one can complain of, or allege in excuse, the depra-
vity of his own nature compared with that of others^/

But, it is objected, God has no regard to the less depraved among
the wicked in his choice, but often prefers the worse to the better.
Deut. ix. 5. not for thy righteousness, or for the uprightness of thine
heart, dost thou go to possess their land. Luke x. 13. if the mighty works
had been done in Tyre and Sidon, which have been done in you, they had
a great while ago repented, sitting in sackcloth and ashes. I answer,
that it cannot be determined from these passages, what God regards in
those whom he chooses ; for in the first place, I have not argued that
he has regarded righteousness even in the least degree.2 Secondly, in
the former passage the question is not respecting election to life eternal,
but concerning the gift of the land of Canaan to the Israelites, a
gift assigned them for other reasons than those for which eternal
life would have been given, — partly on account of the wickedness of the
original inhabitants, and partly that the promise might be fulfilled which
had been ratified by an oath to their forefathers ; wherein there is nothing
that contradicts my doctrine. In the latter passage, it is not the elect
who are compared with the reprobate, but the reprobate who are com-
pared with each other, the Tyrians with the unbelieving Jews, neither of
which nations had repented. Nor would the Tyrians ever have truly
repented, even if these miracles had been wrought among them, for if God
had foreseen that they would have repented, he would never have forsaken
them; but the expression is to be understood in the same sense as Matt.
xxi. 31. the publicans and the harlots go into the kingdom of God before you.

*■ thou oft,

Amidst their heighth of noon, ■ -

Changest thy countenance, and thy hand, with no regard
Of highest favours past
From thee on them, or them to thee of service.

Samson Agonistes, 682.

Lastly, it will be objected that it is not of him that willeth, nor of
him that runneth, but of God that showeth mercy, Rom. ix. 16. I answer,
that my argument does not presuppose one that willeth or that runneth,
but one that is less reluctant, less backward, less resisting than another —
that it is, nevertheless, God who showeth mercy, and who is at the
same time infinitely wise and just. Meanwhile, when it is said that it is
not of him that willeth nor of him that runneth, it is not denied that
there is one who wills, and one who runs, only care is taken not to
assign to him any portion of merit or praise. But when God deter-
mined to restore mankind, he also without doubt decreed that the
liberty of will which had been lost should be at least partially regained
by them, which was but reasonable. Whomsoever therefore in the
exercise of that degree of freedom which their will had acquired either
previously to their call, or by reason of the call itself, God had seen in
any respect willing or running, (who it is probable are here meant by
the ordained) to them he gave a greater power of willing and run-
ning, that is, of believing. Thus it is said, 1 Sam. xvi. 7. Jehovah
looketh on the heart, namely, on the disposition of men either as it is
by nature, or after grace has been received from him that calleth them.
To the same purport is that well known saying, — to him that hath
shall be given. This may be illustrated by the example of the centurion,
Matt. viii. 10. / have not found so great faith, no, not in Israel, — of
the woman of Canaan, Matt. xv. 28. O woman, great is thy faith, — of
the father of the demoniac, Mark ix. 24. Lord, I believe ; help thou mine
unbelief, — and of Zaccheus, Luke xix. 3. he sought to see Jesus who
he was, whence, v. 9- Jesus said unto him, This day is salvation come
to this house. Zaccheus therefore had not been ordained from all eter-
nity, but from the time when he had shewn himself eagerly desirous
of knowing Christ.

Nor is it less on this account of God that showeth mercy, since the
principal is often put for the sole cause without impropriety, not only
in common discourse, but even in the language of logicians ; and cer-
tainly unless God had first shown mercy, it would have been in the

power of no one either to will or to run. Philipp. ii. 13. for it is God
that worheth in you both to will and to do of his good pleasure. 2 Cor.
iii. 5. not that we are sufficient of ourselves to th*nk any thing as of our-
selves ; but our sufficiency is of God, without whose mercy he that /
willeth or he that runneth would gain nothing.3

I think therefore it must be sufficiently clear from the analogy of
all the rest of Scripture, who those are that are said in the passage
quoted from the Acts to have been ordained to eternal life. On
a review of the whole, I should conjecture, that Luke had not intended
to advance in so abrupt a manner any new doctrine, but simply to
confirm by a fresh example the saying of Peter respecting Cornelius,
Acts x. 34, 35. Cornelius and the Gentiles with him believed, as many
at least as feared God and worked righteousness, for such were accepted
of God in every nation. So in the other passage, those of the Gentiles
whose thoughts were already devoted to serious subjects, worthy the
attention of men, believed, and gave themselves up to instruction with
docility and gladness of heart, glorifying the word of the Lord. Such
Peter declared were accepted of God in every nation, and such Luke
in conformity with Peter's opinion asserts to be ordained to, that is,
qualified for eternal life, even though they were Gentiles.

But an objection of another kind may perhaps be made. If God
be said to have predestinated men only on condition that they believe
and continue in the faith, predestination will not be altogether of

All hast thou spoken as my thoughts are, all
As my eternal purpose hath decreed ;
Man shall not quite be lost, but sav'd who will ;
Yet not of will in him, but grace in me

Freely vouchsaf 'd ;

that he may know how frail

His fall'n condition is, and to me owe

All his deliverance, and to none but me. Paradise Lost, III. 171 •

See also Glocester Ridley's Sixth Sermon on the Holy Spirit, where the line of argument pursued
by Milton is beautifully and powerfully enforced.

grace, but will depend on the will and belief of mankind; which
will be derogatory to the exclusive efficacy of divine grace. But this
is so far from being true, that the doctrine of grace is thus placed in
a much clearer light than by the theory of those who make the objec-
tion. For the grace of God is acknowledged to be infinite, in the first
place, inasmuch as he showed any pity at all for man whose fall was
to happen through his own fault. Secondly, because he so loved the
world, that he gave his only begotten Son for its salvation. Thirdly,
because he has again granted us the power of volition, that is, of act-
ing freely, in consequence of recovering the liberty of the will by
the renewing of the Spirit. It was thus that he opened the heart of
Lydia, Acts xvi. 14. But if the condition whereon the decree depends,
that is to say, the will enfranchised by God himself, and faith which
is required of mankind be left in the power of beings who are free
agents, there is nothing in the doctrine either derogatory to grace,
or inconsistent With justice; since the power of willing and believing is
either the gift of God,4 or, so far as it is inherent in man, partakes not
of the nature of merit or of good works, but only of a natural faculty.
Nor does this reasoning represent God as depending upon the human
will, but as fulfilling his own pleasure, whereby he has chosen that
man should always use his own will with a regard to the love and
worship of the Deity, and consequently with a regard to his own salvation.
If this use of the will be not admitted, whatever worship or love we
render to God is entirely vain and of no value; the acceptableness of
duties done under a law of necessity is diminished, or rather is anni-
v hilated altogether, and freedom can no longer be attributed to that will
over which some fixed decree is inevitably suspended.5

4 Man shall find grace ;

Happy for man, so coming ; he her aid

Can never seek, once dead in sins, and lost. Paradise Lost, III. 227.

God made thee perfect, not immutable ;
And good he made thee, but to persevere
He left it in thy power; ordain'd thy will

The objections, therefore, which are so vehemently urged by some
against this doctrine, are of no force whatever; — namely, that on this
theory, the repentance and faith of the predestinated having been fore-
seen, predestination becomes posterior in point of time to works, — that
it is rendered dependent on the will of man, — that God is defrauded
of part of the glory of our salvation, — that man is puffed up with
pride, — that the foundations of all Christian consolation in life and in
death are shaken, — that gratuitous justification is denied. On the con-
trary, the scheme, and consequently the glory, not only of the divine
grace, but also of the divine wisdom and justice, is thus displayed
in a clearer manner than on the opposite hypothesis; which was the
principal end that God proposed to himself in predestination.

Since then it is so clear that God has predestinated from eternity
all those who should believe and continue in the faith, it follows that
there can be no reprobation, except of those who do not believe or con-
tinue in the faith, and even this rather as a consequence than a decree;
there can therefore be no reprobation of individuals from all eternity.
For God has predestinated to salvation, on the proviso of a general con-
dition, all who enjoy freedom of will ; while none are predestinated to
destruction, except through their own fault, and as it were per accidetis,

By nature free, not over-rul'd by fate

Inextricable, or strict necessity :

Our voluntary service he requires,

Not our necessitated; such with him

Finds no acceptance, nor can find ; for how

Can hearts, not free, be tried whether they serve

Willing or no, who will but what they must

By destiny, and can no other choose ? Paradise Lost, V. 524.

' Many there be that complain of Divine Providence for suffering Adam to transgress. Foolish
tongues ! when God gave him reason, he gave him freedom to choose, for reason is but choosing ;
he had been else a mere artificial Adam, such an Adam as he is in the motions. We ourselves
esteem not of that obedience, or love, or gift, which is of force; God therefore left him free,
set before him a provoking object, ever almost in his eyes ; herein consisted his merit, herein
the right of his reward, the praise of his abstinence.' Speech for the Liberty of Unlicensed
Printing. Prose Works, I. 305.

in the same manner as there are some to whom the gospel itself is said
to be a stumbling-block and a savour of death. Of this assertion proof
shall be given from the testimony of Scripture no less explicit than
of the doctrine asserted in the former part of the chapter. Isai. 1. 1. where

is the bill of your mother's divorcement, whom I have put away f behold

for your iniquities have ye sold yourselves. Hos. iv. 6. because thou hast

rejected knowledge, I will also reject thee seeing thou hast forgotten

the law of thy God, I will also forget thy children. Rev. xiii. 8. all that
dwell upon the earth shall worship him, whose names are not written in the
book of life of the Lamb slain from the foundation of the world. And who
are they but such as have not believed? whom God has therefore de-
serted6 because they wandered after the beast, v. 3. Nor should I call
the decree mentioned in Zephaniah ii. 1 — 3. a decree of eternal repro-
bation, but rather of temporal punishment, and at any rate not an abso-
lute decree, as the passage itself is sufficient to show: gather yourselves

together, &c. before the decree bring forth &c. &c. it may be ye

shall be hid in the day of the anger of Jehovah.

For if God had decreed any to absolute reprobation, which we do
not read, he must, even according to their system who affirm that
reprobation is an absolute decree, have likewise decreed the means with-
out which his own decree could not be fulfilled. Now these means are
neither more nor less than sin. Nor will the common subterfuge avail,
namely, that God did not decree sin, but only its permission : this
is a contradiction in terms; for at this rate he does more than simply
permit it: he who permits a thing does not decree it, but leaves it
free.

But even if there be any decree of reprobation, Scripture everywhere
declares, that as election is established and confirmed by faith, so repro-

6 Thence faintinrs, swoonings of despair,
And sense of heaven's desertion.

Samson Agonistes, 631.

\ bation is rescinded by repentance.7 Jer. vi. 30. reprobate silver shall men
call them, because Jehovah hath rejected them ; and yet in the third verse
of the following chapter God addresses himself to the same people — amend
your ways and your doings, and I will cause you to dwell in this place.
So too in chap, xviii. 6, &c. where God compares his own right with
that of the potter, (whence St. Paul seems to have taken his metaphor,
Rom. ix.) ifthat nation, against whom I have pronounced, turn from their
evil, I will repent of the evil that I thought to do unto them. So too,
where God defends in the clearest manner the justice of his ways, Ezek.
xviii. 25 — 27- when the wicked man turneth away from the wickedness that
he hath committed, and doeth that which is lawful and right, he shall
save his soul alive, xxxiii. 14, 15. when I say unto the wicked, Thou shalt
surely die, if he turn from his sin, and do that which is lawful and right,
&c. he. he shall surely live, he shall not die. The same is inculcated in
other parts of the chapters just quoted: xviii. 31,j32. why will ye die,
O house of Israel f for I have no pleasure in the death of him that dieth,
saith the Lord Jehovah; wherefore turn yourselves, and live ye. xxxiii. 11.
say unto them, As I live, saith the Lord Jehovah, I have no pleasure in
the death of the wicked ; but that the wicked turn from his way and live ;
turn ye, turn ye from your evil ways, for why will ye die, O house of
Israel ? Luke xiii. 5. except ye repent, ye shall all likewise perish : there-
fore, if ye repent, ye shall not perish. If then there be no repentance,
of what advantage is election ; or if there be repentance, of what injury
is reprobation ? Accordingly St. Paul, in speaking of those whom he
describes as blinded, and whom he opposes to the elect, Rom. xi. 7-
the election hath obtained it, and the rest were blinded, subjoins imme-
diately, v. 11. have they stumbled that they should fall? God forbid; and
v. 23, &c. and they also, if they abide not in unbelief, shall be graffed in ;
for God is able to graff them in again, &c. lastly, he adds, v. 32. God
hath concluded them all in unbelief, that he might have mercy upon all.

7 To prayer, repentance, and obedience due,
Though but endeavour'd with sincere intent,
Mine ear shall not be slow, mine eye not shut.

Paradise Lost, III. 191.

K 2

v If then God reject none but the disobedient and unbelieving,

he undoubtedly gives grace to all, though not in equal measure,8
yet sufficient for attaining knowledge of the truth and final salva-
tion ; — I have said, not in equal measure, because not even to the
reprobate, as they are called, has he imparted uniformly the same
degree of grace. Matt. xi. 21, 23. woe unto thee, Chora%in, &c. for if the
mighty works which have been done in you, had been done in Tyre and
Sidon, — &c. See also Luke x. 13. For God, as any other proprietor
might do with regard to his private possessions, claims to himself
the right of determining concerning his own creatures according to
his pleasure, nor can he be called to account for his decision, though,
if he chose, he could give the best reasons for it. Rom. ix. 20, 21.
nay but, O man, who art thou that repliest against God? shall the thing
formed say to him that formed it, Why hast thou made me thus f hath
not the potter power over the clay f [It is owing, therefore, to his supreme
will that God does not vouchsafe equal grace to all ; but it is owing to
his justice that there are none to whom he does not vouchsafe grace suf-
ficient for their salvation .7 Isai. v. 4. what could have been done more in
my vineyard, that I have not done in itf which words are spoken of the
whole nation of the Jews, not of the elect only. xxvi. 10. let favour be
showed to the wicked, yet will he not learn righteousness. Ezek. xii. 2. which
have eyes to see, and see not, they have ears to hear, and hear not; for
they are a rebellious house. 2 Kings xvii. 13. Jehovah testified against
Israel, and against Judah, by all the prophets, and by all the seers, saying,

Turn ye from your evil ways, &c notwithstanding they would not

hear, but hardened their necks. See also 2 Chron. xxxvi. 15, 16. John

8 Some I have chosen of peculiar grace,
Elect above the rest; so is my will:
The rest shall hear me call, and oft be warn'd
Their sinful state, and to appease betimes
The incensed Deity, while offer'd grace
Invites; for I will clear their senses dark
What may suffice, and soften stony hearts
To pray, repent, and bring obedience due.

Paradise Lost, III. 183.

i. 9- that was the true light, which lighteth every man that cometh into
the world, ix. 41. if ye were blind, ye should have no sin; but now ye
say, We see, therefore your sin remaineth, namely, because your sin is the
fruit of pride, not of ignorance, xv. 22. if I had not come and spoken unto
them, they had not had sin : but now they have no cloak for their sin.
xii. 34 — 41. yet a little while is the light with you : walk while ye have
the light, lest darkness come upon you, he. while ye have light, believe
in the light, that ye may be the children of light. Acts xiii. 46. it was
necessary that the word of God should first have been spoken to you, but
seeing ye put it from you, and judge yourselves unworthy of everlasting
life, lo, we turn to the Gentiles, xiv. 16, 17. who in times past suffered
all nations to walk in their own ways: nevertheless he left not himself
without witness. Rom. x. 20, 21. / was found of them that sought me
not; I was made manifest unto them thai asked not after me: but to
Israel he saith, All day long I have stretched forth my hands unto a dis-
obedient and gainsaying people. 2 Cor. vi. 1, 2. behold, now is the ac-
cepted time ; behold, now is the day of salvation. Heb. iii. 7, 8. compared
with Psal. xcv. 7, 9- to-day if ye will hear his voice, harden not your
hearts. Undoubtedly if he desire that the wicked should turn from
their way and live, Ezek. xxxiii. 11. — if he would have all men to be
saved, 1 Tim. ii. 4. — if he be unwilling that any should perish, 2 Pet.
iii. 9- he must also will that an adequate proportion of saving grace shall
be withholden from no man ; for if otherwise, it does not appear how
his truth towards mankind can be justified. Nor is it enough that
only so much grace shall be bestowed, as will suffice to take away
all excuse; for our condemnation would have been reasonable, even had
no grace at all been bestowed.9 But the offer of grace having been once
proclaimed, those who perish will always have some excuse, and will
perish unjustly, unless it be evident that it is actually sufficient for sal-

God made thee of choice his own, and of his own
To serve him ; thy reward was of his grace ;
Thy punishment then justly is at his will.

Paradise Lost, X. 766.

vation. So that what Moses said in his address to the Israelites, Deut.
xxix. 4. Jehovah hath not given you an heart to perceive, and eyes to see,
and ears to hear, unto this day, must be understood as having been dic-
tated by the kindness and tenderness of his feelings, lest he should have
been accused of harshness and asperity towards so large an assembly of
the people, who were then on the point of entering into covenant with
God, if he had chosen that particular time for openly reproving the hard-
ness of their hearts. When, therefore, there were two causes to which
their impenitence was capable of being ascribed, — either, that a heart
had not yet been given by God, who was at liberty to give it when he
pleased, or, that they had not yielded obedience to God, — he made men-
tion only of the freedom of God's will, and left their hardness of heart to
be suggested silently by their own consciences ; for no one could be at
a loss to perceive, that if God to that day had not given them an under-
standing heart, their own stubbornness must have been the principal
\ cause; or else that God, who had wrought so many miracles for their
sakes, had abundantly given them a heart to perceive, and eyes to see,
and ears to hear, but that they had refused to make use of these gifts.

Thus much, therefore, may be considered as certain and irrefragable
truth — that God excludes no one from the pale of repentance and eter-
nal salvation, till he has despised and rejected the propositions of suffi-
cient grace, offered even to a late hour, for the sake of manifesting
the glory of his long-suffering and justice. Nor has God anywhere
declared in direct and precise terms that his will is the cause of repro-
bation, but the reasons which influence his will in the case at issue
are frequently propounded, — namely, the grievous sins of the reprobate
previously committed, or foreseen before actual commission, — want of
repentance, — contempt of grace, — deafness to the repeated calls of God.
For reprobation must not be attributed, like the election of grace, to
the divine will alone. Deut. ix. 5. not for thy righteousness, or for the
uprightness of thine heart, dost thou go to possess their land: but for the
wickedness of these nations Jehovah thy God doth drive them out before
thee. For the exercise of mercy requires no vindication ; it is unnecessary

to assign any cause for it, except God's own merciful will; but, that
reprobation, the consequence of which is punishment, may be recon-
ciled with justice, it must be owing to man's sin alone, and not to the
arbitrary will of God — to sin either committed or foreseen, after the
constant rejection of grace, or after it has been sought at length too
late, and only through fear of punishment, when the appointed day of
grace is past. For God does not reprobate for one cause, and con-
demn or assign to death for another, according to the distinction com-
monly made ; but those whom he has condemned on account of sin, he
has also reprobated on account of sin, as in time, so from all eternity.
^Ynd this reprobation lies not so much in the divine will, as in the
obstinacy of their own minds; it is not God who decrees it, but
the reprobate themselves who determine on refusing to repent while
it is in their powerj Acts xiii. 46. ye put it from you, and judge
yourselves unworthy of everlasting life. Matt. xxi. 43. the stone which
the builders rejected, &c. therefore the kingdom of God shall be taken
from you. See also 1 Pet. ii. 7, 8. Matt, xxiii. 37- how often would

1 have gathered thy children together, &c. and ye would not. Nor
would it be less unjust to decree reprobation, than to condemn for any
other cause than sin. As, therefore, there is no condemnation except
on account of unbelief or of sin, (John iii. 18, 19- he that believeth
not is condemned already, because he hath not believed, &c. this is
the condemnation, that light is come into the world, and men loved dark-
ness rather than light: xii. 48. he that rejecteth me, and receiveth not
my words, hath one that judgeth him ; the word that I have spoken, &c.

2 Thess. ii. 12. that they all might be damned who believed not the truth,)
so we will prove from all the passages that are alleged in confirmation
of the decree of reprobation, that no one is excluded by any decree
of God from the pale of repentance and eternal salvation, unless it be
after the contempt and rejection of grace, and that at a very late hour.

We may begin our proofs of this assertion from the instance of
Jacob and Esau, Rom. ix. since in the opinion of many the question
seems to turn on that case. It will be seen that the subject of dis-

cussion in this passage is not so much predestination, as the unmerited
calling of the Gentiles after the Jews had been deservedly rejected.

St. Paul shows in the sixth verse that the word which God spake
to Abraham, had not therefore taken none effect because all his pos-
terity had not received Christ, and more had believed among the Gen-
tiles than among the Jews ; inasmuch as the promise was not made in all
the children of Abraham, but in Isaac, v. 7 ; that is to say, they which are
the children of the flesh, these are not the children of God, but the child-
ren of the promise are counted for the seed, v. 8. The promise there-
fore was not made to the children of Abraham according to the flesh,
but to the children of God, who are therefore called the children of
the promise. But since Paul does not say in this passage who are
the children of God, an explanation must be sought from John i. 11, 12.
where this very promise is briefly referred to ; he came unto his own,
and his own received him not: but as many as received him, to them
gave he power to become the sons of God, even to them that believe
on his name. The promise therefore is not to the children of Abraham
in the flesh, but to as many of the children of his faith as received
Christ, namely, to the children of God and of the promise, that is, to
believers; for where there is a promise, it behoves that there be also
a faith in that promise.

St. Paul then shows by another example, that God did not grant
mercy in the same degree to all the posterity even of Isaac, but much
more abundantly to the children of the promise, that is, to believers;
and that this difference originates in his own will : lest any one should
arrogate any thing to himself on the score of his own merits, v. 11, 12.
for the children being not yet born, neither having done any good or evil,
that the purpose of God according to elect' on might stand, not of ivorhs,
hut of him that calleth, it was said unto her, The elder shall serve the
younger. The purpose of God, according to what election? Doubtless
according to the election to some benefit, to some privilege, and in
this instance specially to the right of primogeniture transferred from

the elder to the younger of the sons or of the nations ; whence it
arises that God now prefers the Gentiles to the Jews. Here then his
purpose of election is expressly mentioned, but to reprobation there is
no allusion. St. Paul is satisfied with employing this example to establish
the general principle of election to any mercy or benefit whatever. Why
should we endeavour to extort from the words a harsh and severe
meaning, which does not belong to them? If the elder shall serve the
younger, whether the individual or the people be intended, (and in
this case it certainly applies best to the people) it does not therefore
follow that the elder shall be reprobated by a perpetual decree ; nor,
if the younger be favoured with a larger measure of grace, does it
follow that the elder shall be favoured with none. For this can neither
be said of Esau, who was taught the true worship of God in the house
of his father, nor of his posterity, whom we know to have been called to
the faith with the rest of the Gentiles. Hence this clause is added in
Esau's blessing, Gen. xxvii. 40. it shall come to pass when thou shalt have
the dominion, that thou shalt break his yoke from off thy neck. Now if
the servitude of Esau implied his reprobation, these words must certainly
imply that it was not to last for ever. But an expression which occurs in
the same chapter is alleged as decisive : Jacob have I loved, but Esau have
I hated, v. 13. But how did God evince his love or hatred? He gives his
own answer, Mai. i. 2, 3. / hated Esau, and laid his mountains and his
heritage waste. He evinced his love therefore to Jacob, by bringing him
back again into his country from the land of Babylon; according to the
purpose of that same election by which he now calls the Gentiles, and
abandons the Jews. At the same time even this text does not prove the
existence of any decree of reprobation, though St. Paul subjoins it inci-
dentally as it were, to illustrate the former phrase, — the elder shall serve the
younger ; for the text in Mai. i. 2, 3. differs from the present passage, inas-
much as it does not speak of the children yet unborn, but of the children
when they had been long dead, after the one had eagerly accepted, and the
other had despised the grace of God. Nor does this derogate in the least
from the freedom of grace, because Jacob himself openly confesses that
he was undeserving of the favour which he had obtained ; Gen. xxxiii. 10.

St. Paul therefore asserts the right of God to impart whatever grace he
chooses even to the undeserving, v. 14, 15. and concludes — so then it is not
of him that willeth, or of him that runneth, (not even of Jacob, who had
openly confessed himself undeserving, nor of the Jews who followed after
the law of righteousness) but of God that showeth mercy, v. 16. Thus
St. Paul establishes the right of God with respect to any election whatever,
even of the undeserving, such as the Gentiles then seemed to be.

The apostle then proceeds to prove the same thing with regard to
the rejection of the Jews, by considering God's right to exercise justice
upon sinners in general ; which justice, however, he does not display by
means of reprobation, and hatred towards children yet unborn, but by
the judicial hardening of the heart, and punishment of flagrant
offenders, v. 17, 18. for the Scripture saith unto Pharaoh, Even for
this same purpose have I raised thee up, &c. He does not say, / have
decreed, but, / have raised up ; that is, in raising up Pharaoh he
only called into action, by means of a most reasonable command, that
hardness of heart, with which he was already acquainted. So Exod.
iii. 19. I am sure that the king of Egypt will not let you go. So too
1 Pet. ii. (in which chapter much has been borrowed from the ninth
of Romans,) v. 7, 8. unto them which he disobedient, the stone which the

builders disallowed &c. even to them that stumble at the word, being

disobedient; whereunto also they were appointed. They therefore first
disallowed Christ, before they were disallowed by him ; they were then
finally appointed for punishment, from the time that they had persisted
in disobedience.

To return however to the chapter in Romans. It follows in the next
verses, 19 — 21. thou wilt say then unto me, Why doth he yet find fault?
&c. why hast thou made me thus — that is, hard-hearted, and a vessel unto
dishonour, whilst thou showest mercy to others? In answer to which
the apostle proves the reasonableness, not indeed of a decree of reprobation,
but of that penal hardness of heart, which, after much long-suffering on
the part of God, is generally the final punishment reserved for the more

atrocious sins. v. 21. hath not the potter power over the clay? that is, the
material fitted for his own purposes, to put honour upon whom he chooses,
provided it be not on the disobedient; as it is said 2 Tim. ii. 21. if a man
purge himself from these, he shall he a vessel unto honour, &c. whilst he
hardens still more the hearts of the contumacious, that is, he punishes
them, according to the next verse of this chapter — he endured with much
long-suffering the vessels of wrath fitted to destruction. Whence then
were they fitted, except from their own hardness of heart, whereby the
measure of their iniquity was completed ! See Gen. xv. 16. and Eph.
v. 6. because of these things cometh the wrath of God upon the children
of disobedience. Nor does the use of the passive voice ^always imply the
sufferance of some external force; for we speak of (one being given up
to vice, or inclined to this or that propensity, meaning only that such is the
bias of his own disposition. Finally, the three last verses of the chapter,
which contain the conclusion of the whole question, are a convincing
proof that St. Paul only intended to show the free and gratuitous mercy
of God in calling the Gentiles to salvation, who should be obedient to
the faith, and at the same time the justice of his judgements in harden-
ing the hearts of the Jews and others, who obstinately adhered to the law
of works, v. 30 — 32. what shall we say then f that the Gentiles ...... have

attained to righteousness which is of faith — not therefore through election
independent of faith: but Israel hath not attained: wherefore? be-
cause they sought it not by faith — not therefore through a decree of
reprobation independent of unbelief.

After having passed this difficulty, those which remain will scarcely
interrupt our course. Psal. xcv. 10, 11. forty years long was I grieved
with this generation, &c. unto whom I sware in my wrath that they should
not enter into my rest. It must be observed here how long it was before
God passed his decree, and that (if we may reason by analogy respect-
ing spiritual things, from types of this kind, as was done before in the
case of Esau) he excluded from his eternal rest only those who tempted
him, and whose hearts were hardened. 2 Chron. xxxvi. 15, 16. and
Jehovah God of their fathers sent to them by his messengers, &c. because

l 2

he had compassion on his people and on his dwelling-place : but they
mocked the messengers of God, he. until the wrath of Jehovah arose against
his people, till there was no remedy. Isai. xxviii. 12, 13. to whom he said,
This is the rest wherewith ye may cause the weary to rest, he. yet they
would not hear: but the word of Jehovah was unto them precept upon
precept, he. that they might go, and fall backward, he. wherefore hear
the word of Jehovah, ye scornful men, he. xxix. 10. for Jehovah hath
poured out upon you the spirit of deep sleep, and hath closed your eyes.
The reason is given, v. 13, 14. whence it appears that it was not on
account of God's decree, but of their own grievous wickedness : for-
asmuch as this people draw near me with their mouth, he. but have removed
their heart far from me ... . therefore the wisdom of their wise men shall
perish, he. Matt. xi. 25, 26. / thank thee, O Father, because thou hast
hid these things from the wise and prudent, and hast revealed them unto
babes : even so, Father, for so it seemed good in thy sight. Lest we
should attribute this solely to the arbitrary will of God, the verses pre-
ceding will explain why it so seemed good, and why Christ ascribes glory
to the Father on this account, v. 21 — 23; in which it is disclosed what
those wise men had first been themselves, namely, despisers of the divine
grace. See also xiii. 11. because it is given unto you to know the mysteries
of the kingdom of heaven, but to them it is not given. And why ? the
next verse subjoins the reason : whosoever hath, to him shall be given,
and he shall have more abundance ; but whosoever hath not, from him shall
be taken away even that he hath. It is impossible to apply this sentence
otherwise, than to those who have first voluntarily rejected divine grace,
in the sense in which nearly the same words are addressed, chap. xxv. 29-
to the slothful servant. A passage to the same purpose occurs, chap. xiii.
13. therefore speak I to them in parables, because they seeing see not, he.
Hence an easy solution is afforded for other texts. John viii. 43. ye cannot
hear my word /^because when ye were able, ye would not, ye are now
unable on account of your unbelief in which you are hardened, not on
account of any decree of God ; or in consequence of your pride, through
which you cannot endure to hear the word ; or lastly, as it is expressed in
the following verse, 44, because ye are of your father the devil, and the lusts

of your father ye will do. Again, v. 46. if I say the truth, why do ye
not believe me? Christ himself answers the question, v. 47. ye therefore
hear not, because ye are not of God. What is the meaning of ye are not
of God? not surely, ye are not elect: it implies the same as to be of
the devil, v. 44. that is, to follow the devil rather than God. So too,
x. 26. ye believe not, because ye are not of my sheep. Why not of my
sheep ? Because it was so decreed ? By no means, — but because ye do
not hear the word; because ye do not follow me; my sheep hear my
voice, and they follow me, v. 27. Ye, as I repeatedly tell you, do not
believe, v. 25, 26. / told you, and ye believed not; the works that I do
in my Father's name, they bear witness of me: but ye believe not, because
ye are not of my sheep, as I said unto you. The argument runs
thus — ye do not believe, because ye are not of my sheep; ye are not
of my sheep, because ye neither hear my word, nor follow me. Christ
certainly intended to give some such reason for their unbelief as would
throw the fault of it upon themselves, not such a one as would exempt
them from blame ; but if not to be of his sheep, be interpreted to mean
not to be of the elect, a privilege which had never been within their option,
his words would contain an excuse for their conduct, rather than a re-
proof, which would be contrary to his obvious purpose. Again, xii.
39, 40, compared with Isai. vi. 10. therefore they could riot believe, because
that Esaias saith again, He hath blinded their eyes, &c. Not because
the words of Isaiah, or the decree of God delivered by his mouth, had
previously taken away from them the power or grace of belief irrespec-
tively; but according to the reason declared by the prophet why they
could not believe, namely, because God had blinded their eyes. And why
he had thus blinded their eyes the preceding chapter explains, v. 4, &c.
because nothing more remained to be done to his unfruitful vineyard,
but to cut it down. This appears still more clearly Luke xiii. 24, 25.
many will seek to enter in, and shall not be able: when once the master
of the house is risen up, and hath shut to the door. xiv. 24. / say unto
you, that none of those men that were bidden shall taste of my supper.
xix. 42. if thou hadst known, at least in this thy day, the things which
belong unto thy peace ! but now they are hid from thine eyes. Rom. i.

4

21, 24, 26. because that when they knew God, they glorified him not as
God, &c. wherefore God also gave them up, he. for this cause God
gave them up, he. 2 Thess. ii. 10 — 12. with all deceivableness of un-
righteousness in them that perish ; because they received not the love of
the truth, that they might be saved: and for this cause God shall send
them strong delusion, that they should believe a lie: that they all might
be damned who believed not the truth, but had pleasure in unrighteous-
ness, iii. 2. for all men have not faith ; that is, obstinate and unreasonable
sinners have it not; which the context shows is the sense intended.
1 Pet. ii. 7, 8. the stone which the builders disallowed, he. and a stone
of stumbling and rock of offence, even to them which stumble at the word,
being disobedient; whereunto also they were appointed, — that is, to be
disobedient. And why? Because they had disallowed that stone, and
had stumbled upon it, disallowing Christ themselves before they were
disallowed by him. Whoever has paid attention to what has been
urged, will easily perceive that the difficulties respecting this doctrine
have arisen from the want of making the proper distinction between
the punishment of hardening the heart and the decree of reprobation,;
according to Prov. xix. 3. the foolishness of man perverteth his way.
and his heart fretteth against Jehovah. For such do in effect impugn
the justice of God, however vehemently they may disclaim the inten-
tion;1 and might justly be reproved in the words of the heathen
Homer :

Avtwv yap a(p€repr)(riv aTacrOaXirjaiv oXovto. Odyss. I. 7.

.... they perish'd self-destroy'd
By their own fault. Bo6FT."T97~

1 to themselves

All glory arrogate, to God give none;

Rather accuse him under usual names,

Fortune and fate, as one regardless quite

Of mortal things. Paradise Regained, IV. 314.

On which passage Dunster quotes the second of the passages from the Odyssey with which
Milton himself concludes this chapter.

And again, in the person of Jupiter :

*Q iroiroi, olov or/ vv Beovs (ipoTol aiTiocovrai !

e£ tjfiewr yap (pctai k<xk en/uevai' o't oe ical avroi

(Kprjatv aTctcrOaXiriaiv, virep /mopov, a\ye eyovaiv. Odyss. I. 32.

Perverse mankind ! whose wills, created free,
Charge all their woes on absolute decree :
All to the dooming gods their guilt translate,
And follies are miscall'd the crimes of fate.

*■ Book I. 1. 40. Pope's Translation.

Christian Doctrine: Book I, Chapter 5

CHAP. V.

Prefatory Remarks.

A cannot enter upon subjects of so much difficulty as the Son of
God and the Holy Spirit, without again premising a few introductory
words. If indeed I were a member of the Church of Rome, which
requires implicit obedience to its creed on all points of faith, I should
have acquiesced from education or habit in its simple decree and authority,
even though it denies that the doctrine of the Trinity, as now received,
is capable of being proved from any passage of Scripture.2 But since
I enrol myself among the number of those who acknowledge the word of
God alone as the rule of faith, and freely advance what appears to me
much more clearly deducible from the Holy Scriptures than the commonly
received opinion, I see no reason why any one who belongs to the same
Protestant or Reformed Church, and professes to acknowledge the same
rule of faith as myself, should take offence at my freedom, particularly
as I impose my authority on no one, but merely propose what I
think more worthy of belief than the creed in general acceptation. I only
entreat that my readers will ponder and examine my statements in a

2 ' But I would show you that divers ways the Doctors of your Church do the principal
and proper work of the Socinians for them, undermining the doctrine of the Trinity, by denying
it to be supported by those pillars of the faith, which alone are fit and able to support it, I mean
Scripture, and the consent of the ancient Doctors. For Scripture, your men deny very plainly
and frequently that this doctrine can be proved by it. See if you please this plainly taught,
and urged very earnestly by Cardinal Hosius, De Auctor. Sacr. lib. iii. p. 53. by Gordonius
Huntlseus, Tom. I. Controv. 1. De Verbo Dei, lib. x. by Gretserus and Tannerus, in Colloquio
Ratisbon. and also by Vega, Possevin, Wickus, and others.' Chillingworth's Preface to the
Author of Charity Maintained, a work published in 1630 by Matthias Wilson, a Jesuit, under
the name of Edward Knott. ' Longe ergo sincerius facerent, et prout ingenuos disputatores
decet, si cum Pontificiis faterentur istam distinctionem ex Scriptura non posse probari, sed
tantum ex traditione.' Curcellsei Dissertatio Prima de vocibus Trinitatis, &c. 38. See also
the passages quoted by Curcellaeus from writers of the Romish Church.

spirit which desires to discover nothing but the truth, and with a mind
free from prejudice. For without intending to oppose the authority
of Scripture, which I consider inviolably sacred, I only take upon
myself to refute human interpretations as often as the occasion requires,
conformably to my right, or rather to my duty as a man. If indeed
those with whom I have to contend were able to produce direct attes-
tation from heaven to the truth of the doctrine which they espouse,
it would be nothing less than impiety to venture to raise, I do not
say a clamour, but so much as a murmur against it. But inasmuch
as they can lay claim to nothing more than human powers, assisted
by that spiritual illumination which is common to all,3 it is not unrea-
sonable that they should on their part allow the privileges of diligent
research and free discussion to another inquirer, who is seeking truth
through the same means and in the same way as themselves,4 and
whose desire of benefiting mankind is equal to their own.

In reliance, therefore, upon the divine assistance, let us now enter
upon the subject itself.5

Of the Son of God.

Hitherto I have considered the internal efficiency of God, as
shown in his decrees.

His external efficiency, or the execution of his decrees,
whereby he carries into effect by external agency whatever decrees he
has purposed within himself, may be comprised under the heads of
Generation, Creation, and the Government of the Universe.

3 The Spirit of God, promis'd alike and given
To all believers. Paradise Lost, XII. 519-

4 The sentence is thus written in the original — quid est sequins quam ut permittant
alteri eandem atque ipsi ratione ac via veritatem indaganti — probably an error for eadem.

5 ' Which, imploring divine assistance, that it may redound to his glory, and the good
of the British nation, I now begin.' History of Britain, B. I. Prose Works, IV. 3.

First, Generation, whereby God, in pursuance of his decree, has
begotten his only Son ; whence he chiefly derives his appellation
of Father.

Generation must be an external efficiency, since the Father and
Son are different persons; and the divines themselves acknowledge this,
who argue that there is a certain emanation of the Son from the
Father (which will be explained when the doctrine concerning the
Holy Spirit is under examination) ; for though they teach that the
Spirit is co-essential with the Father, they do not deny that it emanates,
and goes out, and proceeds, and is breathed from the Father, — which
are all expressions denoting external efficiency. In conjunction with
this doctrine they hold that the Son is also co-essential with the Father,
and generated from all eternity. Hence this question, which is naturally
very obscure, becomes involved in still greater difficulties if the received
opinion respecting it be followed; for though the Father be said in
Scripture to have begotten the Son in a double sense, the one
literal, with reference to the production of the Son, the other meta-
phorical, with reference to "his exaltation, many commentators have
applied the passages which allude to the exaltation and mediatorial
functions of Christ as proofs of his generation from all eternity. They
have indeed this excuse for their proceeding, if any excuse can be
offered in such a case, that it was impossible to find a single text in
all Scripture to prove the eternal generation of the Son. This point
appears certain, notwithstanding the arguments of some of the moderns
to the contrary, that the Son existed in the beginning, under the name
of the logos or word, and was the first of the whole creation,6 by
whom afterwards all other things were made both in heaven and earth.

6 Thee next they sang of all creation first,
Begotten Son, divine Similitude,
In whose conspicuous countenance, without cloud
Made visible, the Almighty Father shines,
Sk Whom else no creature can behold ; on thee

Impress'd, the effulgence of his glory abides,
Transfus'd on thee his ample Spirit rests. Paradise Lost, III. 383.

John i. 1— -3. in the beginning was the Word, and the Word was with
God, and the Word was God, &c. xvii. 5. and now, O Father, glorify
me with thine own self with the glory which I had with thee before the
world was. Col. i. 15, 18. the first-born of every creature. Rev. iii. 14.
the beginning of the creation of God. 1 Cor. viii. 6. Jesus Christ, by
whom are all things. Eph. iii. 9. who created all things by Jesus Christ.
Col. i. 16. all things were created by him and for him. Heb. i. 2. by
whom also he made the worlds, whence it is said, v. 10, thou, Lord, in
the beginning hast laid the foundation of the earth ; on which point
more will be said in the seventh Chapter, on the Creation.

Oct

-*^-""

All these passages prove the existence of the Son before the world ,,
was made, but they conclude nothing respecting his generation from w
all eternity. The other texts which are produced relate only to his
metaphorical generation, that is, to his resuscitation from the dead,
or to his unction to the mediatorial office, according to St. Paul's
own interpretation of the second Psalm : I will declare the decree ;
Jehovah hath said unto me, Thou art my Son; this day have I
begotten thee — 7 which the apostle thus explains, Acts xiii. 32, 33. God
hath fulfilled the promise unto us their children, in that he hath raised
up Jesus again ; as it is also written in the second Psalm, Thou art
my Son ; this day have I begotten thee. Rom. i. 4. declared to be the
Son of God with power, according to the Spirit of holiness, by the
resurrection from the dead. Hence, Col. i. 18. Rev. i. 4. the first
begotten of the dead. Heb. i. 5, speaking of the exaltation of the Son
above the angels ; for unto which of the angels said he at any
time, Thou art my Son, this day have I begotten thee? and again, I
will be to him a Father, and he shall be to me a Son. Again,
v. 5, 6, with reference to the priesthood of Christ; so also Christ glori-
fied not himself to be made an High Priest, but he that said unto him,

7 Hear my decree, which unrevoked shall stand ;
This day have I begot whom I declare
My only Son, and on this holy hill
Him have anointed, whom ye now behold
At my right hand. Paradise Lost, V. 603.
M 2

Thou art my Son, this day have I begotten thee: as he saith also in
another place, Thou art a priest for ever, &c. Further, it will be
apparent from the second Psalm, that God has begotten the Son, that is,
has made him a king : v. 6. yet have I set my King upon my holy hill
of Sion ; and then in the next verse, after having anointed his King,
whence the name of Christ is derived, he says, this day have I begotten
thee.8 Heb. i. 4, 5. being made so much better than the angels, as he hath
by inheritance obtained a more excellent name than they. No other name
can be intended but that of Son, as the following verse proves : for
unto which of the angels said he at any time, Thou art my Son ; this
day have I begotten thee? The Son also declares the same of himself.
John x. 35, 36. say ye of Rim whom the Father hath sanctified, and
sent into the world, Thou blasphemest, because I said, I am the Son of
God? By a similar figure of speech, though in a much lower sense,
the saints are also said to be begotten of God.9

It is evident however upon a careful comparison and examination^
of all these passages, and particularly from the whole of the second
Psalm, that however the generation of the Son may have taken place,

8 Into thee such virtue and grace

Immense I have transfus'd, that all may know

In heaven and hell thy power without compare;

And this perverse commotion govern'd thus,

To manifest thee worthiest to be heir

Of all things ; to be heir, and to be king

By sacred unction, thy deserved right. Paradise Lost, VI. 703.

*"" Thenceforth I thought thee worth my nearer view
And narrower scrutiny, that I might learn
In what degree or meaning thou art call'd
The Son of God; which bears no single sense:
The Son of God I also am, or was ;
And if I was, I am; relation stands :
All men are Sons of God ; yet thee I thought
In some respect far higher so declar'd. Paradise Regained, IV. 514.

" The people of God, redeemed and washed with Christ's blood, and dignified with so many
glorious titles of saints, and sons in the gospel." Of Reformation in England. Prose Works,
I. 14.

it arose from no natural necessity, as is generally contended, but was
no less owing to the decree and will of the Father than his priesthood
or kingly power, or his resuscitation from the dead. Nor does this form
any objection to his bearing the title of begotten, in whatever sense that
expression is to be understood, or of God's own Son, Rom. viii. 32. For
he is called the own Son of God merely because he had no other Father
besides God, whence he himself said, that God was his Father, John
v. 18. For to Adam God stood less in the relation of Father, than of
Creator, having only formed him from the dust of the earth ; whereas
he was properly the Father of the Son made of his own substance. Yet
it does not follow from hence that the Son is co-essential with the Father,
for then the title of Son would be least of all applicable to him, since he
who is properly the Son is not coeval with the Father, much less of the
same numerical essence, otherwise the Father and the Son would be one
person; nor did the Father beget him from any natural necessity, but of
his own free will.1 — a mode more perfect and more agreeable to the pater-
nal dignity ; particularly since the Father is God, all whose works, as
has been already proved from Scripture, are executed freely according
to his own good pleasure, and consequently the work of generation.

For questionless, it was in God's power consistently with the per- . f
fection of his own essence not to have begotten the Son, inasmuch as
generation does not pertain to the nature of the Deity, who stands jn_
np need of propagation ;" but whatever does not pertain to his own

1 Milton puts the same distinction into the mouth of Adam, speaking after his fall of
the relation in which his sons stood to him :

what if thy son

Prove disobedient, and reprov'd retort,

"Wherefore didst thou beget me? I sought it not:"

Would'st thou admit for his contempt of thee • m - *

That proud excuse? yet him not thy election,

But natural necessity begot. Paradise Lost, X. 760.

2 No need that thou

v / Should'st propagate, already infinite,

And through all numbers absolute, though one. VIII. 419-

essence or nature, he does not effect like a natural agent from any
physical necessity. If the generation of the Son proceeded from a
physical necessity, the Father impaired himself by physically begetting
a co-equal ; which God could no more do than he could deny himself;
therefore the generation of the Son cannot have proceeded otherwise
than from a decree, and of the Father's own free will.

Thus the Son was begotten of the Father in consequence of his
decree, and therefore within the limits of time, for the decree itself
must have been anterior to the execution of the decree, as is sufficiently
clear from the insertion of the word to-day. Nor can I discover on
what passage of Scripture the assertors of the eternal generation~of the
Son ground their opinion, for the text in Micah v. 2. does not speak
of his generation, but of his works, which are only said to have
been wrought from of old. But this will be discussed more at large
hereafter.

The Son is also called only begotten. John i. 14. and we beheld his
glory, the glory as of the only begotten of the Father, v. 18. the only
begotten Son which is in the bosom of the Father, iii. 16, 18. he gave his
only begotten Son. 1 John iv. 9- God sent his only begotten Son. Yet
he is not called essentially one with the Father, inasmuch as he was
visible to sight, and given by the Father, by whom also he was sent,
and from whom he proceeded; but he enjoys the title of only begotten
by way of superiority, as distinguished from many others who are also
v, said to have been born of God. John i. 13. which were born of God.
1 John iii. 9. whosoever is born of God, doth not commit sin. James i. 18.
of his own will begat he us with the word of truth. 1 John v. 1. whosoever
believeth, &c. is born of God. 1 Pet. i. 3. which according to his abundant
mercy hath begotten us again unto a lively hope. But since through-
out the Scriptures the Son is never said to be begotten, except, as
above, in a metaphorical sense, it seems probable that he is called
only begotten principally because he is the one mediator between God
and man. ^&L

So also the Son is called the first horn. Rom. viii. 29. that he might
be the first born among many brethren. Col. i. 15. the first born of every
creature, v. 18. the first born from the dead. Heb. i. 6. when he bringeth
in the first begotten into the world. Rev. iii. 14. the beginning of the
creation of God, — all which passages preclude the idea of his co-essen-
tiality with the Father, and of his generation from all eternity. Thus it
is said of Israel, Exod. iv. 22. thus saith Jehovah, Israel is my son, even
my first born ; and of Ephraim, Jer. xxxi. 9. Ephraim is my first born ;
and of all the saints, Heb. xii. 23. to the general assembly of the first born.

Hitherto only the metaphorical generation of Christ has been con-
sidered; but since to generate another who had no previous existence,
is to give him being, and that if God generate by a physical necessity,
he can generate nothing but a co-equal Deity, which would be incon-
sistent with self-existence, an essential attribute of Divinity; (so that
according to the one hypothesis there would be two infinite Gods, or
according to the other the first or efficient cause would become the effect,
which no man in his senses will admit) it becomes necessary to inquire
how or in what sense God the Father can have begotten the Son. This
point also will be easily explained by reference to Scripture. For when
the Son is said to be the first born of every creature, and the beginning
of the creation of God, nothing can be more evident than that God of
his own will created, or generated, or produced the Son before all
things, pndnpd with the_diyine nature, as in the^ fulness of_time he
miraculously begat him in_jns human nature jpf_the_ Virgin Mary. The
generation of the divine nature is described by no one with more sub-
limity and copiousness than by the apostle to the Hebrews, i. 2, 3.
whom he hath appointed heir of all things, by whom also he made the
worlds ; who being the brightness of his glory, and the express image of his
person, &c. It must be understood from this, that God imparted to
the Son as much as he pleased of the divine nature, nay of the divine
substance itself, care being taken not to confound the substance with the
whole essence, which would imply, that the Father had given to the
Son what he retained numerically the same himself; which would be

a contradiction of terms instead of a mode of generation. This is the
whole that is revealed concerning the generation of the Son of God.
Whoever wishes to be wiser than this, becomes foiled in his pursuit
after wisdom, entangled in the deceitfulness of vain philosophy, or rather
of sophistry, and involved in darkness.

Since, however, Christ not only bears the name of the only begotten
Son of God, but is also several times called in Scripture Gods notwith-
standing the universal doctrine that there is but one God, it appeared
} to many, who had no mean opinion of their own acuteness, that there
was an inconsistency in this; which gave rise to an hypothesis no less
strange than repugnant to reason, namely, that the Son, although per-
x sonally and numerically another, was yet essentially one with the Father,
! and that thus the unity of God was preserved.

But unless the terms unity and duality be signs of the same ideas
to God which they represent to men, it would have been to no pur-
pose that God had so repeatedly inculcated that first commandment,
that he was the one and only God, if another could be said to exist
besides, who also himself ought to be believed in as the one God. Unity
^^fc^and duality cannot consist of one and the same essence. God is one
ens, not two; one essence and one subsistence, which is nothing but
a substantial essence, appertain to one ens; if two subsistences or two
--persons be assigned to one essence, it involves a contradiction of terms,
by representing the essence as at once simple and compound. If one
divine essence be common to two persons, that essence or divinity will
either be in the relation of a whole to its several parts, or of a genus
to its several species, or lastly of a common subject to its accidents.
If none of these alternatives be conceded, there is no mode of escaping
from the absurd consequences that follow, such as that one essence
may be the third part of two or more.

There would have been no occasion for the supporters of these opinions
to have offered such violence to reason, nay even to so much plain

scriptural evidence, if they had duly considered God's own words
addressed to kings and princes,3 Psal. lxxxii. 6. / have said, Ye are
gods, and all of you are children of the Most High ; or those of Christ
himself, John x. 35. if he called them Gods, unto whom the word of God
came, and the Scripture cannot be broken — ; or those of St. Paul, 1 Cor.
viii. 5, 6. for though there be that are called gods, whether in heaven or
earth, (for there be gods many and lords many,) but to us there is but
one God, the Father, of whom are all things, &c. or lastly of St.
Peter, ii. 1, 4. that by these ye might be partakers of the divine nature,
which implies much more than the title of gods in the sense in which
that title is applied to kings; though no one would conclude from this
expression that the saints were co-essential with God.

Let us then discard reason in sacred matters, and follow the doc-
trine of Holy Scripture exclusively.4 Accordingly, no one need expect
that I should here premise a long metaphysical discussion, and intro-
duce all that commonly received drama of the personalities in the
Godhead : since it is most evident, in the first place, from numberless
passages of Scripture, that there is in reality but one true independent % *
and supreme God;5 and as he is called one, (inasmuch as human reason |
and the common language of mankind, and the Jews, the people of
God, have always considered him as one person only, that is, one in i
a numerical sense) let us have recourse to the sacred writings in order
to know who this one true and supreme God is. This knowledge
ought to be derived in the first instance from the gospel, since the
clearest doctrine respecting the one God must necessarily be that

for glory done

Of triumph, to be styl'd great conquerors,

Patrons of mankind, gods, and sons of gods. Paradise Lost, XI. 696.

4 Down, reason, then ; at least vain reasonings, down. Samson Agonistes, 322.

5 Seem I to thee sufficiently possess'd
Of happiness or not ? who am alone
From all eternity; for none I know

Second to me or like, equal much less. Paradise Lost, VIII. 404.

)

copious and explanatory revelation concerning him which was delivered
by Christ himself to his apostles, and by the apostles to their followers.
Nor is it to be supposed that the gospel would be ambiguous or obscure
on this subject; for it was not given for the purpose of promulgating
new and incredible doctrines respecting the nature of God, hitherto utterly
unheard of by his own people, but to announce salvation to the Gentiles
through Messiah the Son of God, according to the promise of the God
of Abraham. ATo man hath seen God at any time; the only begotten Son,
tvhich is in the bosom of the Father, he hath declared him, John i. 18.
Let us therefore consult the Son in the first place respecting God.

According to the testimony of the Sun, delivered in the clearest
terms, the Father is that one true God, by whom are all things. Being
asked by one of the scribes, Mark xii. 28, 29, 32. which was the first
commandment of all, he answered from Deut. vi. 4. the first of all the
commandments is, Hear, O Israel, the Lord our God is one Lord; or
as it is in the Hebrew, Jehovah our God is - one Jehovah. The scribe
assented ; there is one God, and there is none other one but he ; and in
the following verse Christ expresses his approbation of this answer.
Nothing can be more clear than that it was the opinion of the scribe, as
well as of the other Jews, that by the unity of God is intended his
oneness of person. That this God was no other than God the Father,
is proved from John viii. 41, 54. ive have one Father, even God. It is
my Father that honoureth me; of whom ye say that he is your God.
iv. 21. neither in this mountain, nor yet at Jerusalem, shall ye worship
the Father. Christ therefore agrees with the whole people of God,
that the Father is that one and only God. For who can believe that
the very first of the commandments would have been so obscure, and
so ill understood by the Church through such a succession of ages,
that two other persons, equally entitled to worship, should have re-
mained wholly unknown to the people of God, and debarred of divine
honours even to that very day? especially as God, where he is teach-
ing his own people respecting the nature of their worship under the
gospel, forewarns them that they would have for their God the one

Jehovah whom they had always served, and David, that is, Christ, for
their King and Lord. Jer. xxx. 9. they shall serve Jehovah their God,
and David their King, whom I will raise up unto them. In this pas-
sage Christ, such as God willed that he should be known or served by
his people under the gospel, is expressly distinguished from the one God
Jehovah, both by nature and title. Christ himself therefore, the Son of
God, teaches us nothing in the gospel respecting the one God but what
the law had before taught, and everywhere clearly asserts him to be his
Father. John xvii. 3. this is life eternal, that they might know thee, the only
true God, and Jesus Christ whom thou hast sent. xx. 17. I ascend unto my
Father and your Father ; and to my God and your God : if therefore the
Father be the God of Christ, and the same be our God, and if there be
none other God but one, there can be no God beside the Father.

Paul, the apostle" and interpreter of Christ, teaches the same in so
clear and perspicuous a manner, that one might almost imagine the
inculcation of this truth to have been his sole object. No teacher of
catechumens in the Church could have spoken more plainly and expressly
of the one God, according to the sense in which the universal consent
of mankind has agreed to understand unity of number. 1 Cor. viii. 4 — 6.
we know that an idol is nothing in the world, and that there is none other
God but one: for though there be that are called gods, whether in heaven
or in earth, (as there be gods many and lords many), but to us there is but
one God, the Father, of whom are all things, and we in him ; and one
Lord Jesus Christ, by whom are all things, and we by him. Here the
expression there is none other God but one excludes not only all other
essences, but all other persons whatever; for it is expressly said in the
sixth verse, that the Father is that one God; wherefore there is no
other person but one; at least in that sense which is intended by
divines, when they argue from John xiv. 16. that there is another God,
for the sake of asserting the personality of the Holy Spirit. Again, to
those who are called gods, whether in heaven or in earth, God the Father
of whom are all things is opposed singly ; he who is numerically one God,
to many gods. Though the Son be another God, yet in this passage

N 2

lie is called merely Lord; he of whom are all things is clearly distinguished
from him by whom are all things, and if a difference of causation prove
a difference of essence, he is distinguished also in essence. Besides, since
a numerical difference originates in difference of essence, those who are
two numerically, must be also two essentially.6 There is one Lord, namely
he whom God the Father hath made, Acts ii. 36. much more therefore
is the Father Lord, who made him, though he be not here called Lord.
For he who calls the Father one God, also calls him one Lord above all,
as Psal. ex. 1. the Lord said unto my Lord, — a passage which will be
more fully discussed hereafter. He who calls Jesus Christ one Lord,
does not call him one God, for this reason among others, that God the
Father hath made him both Lord and Christ, Acts ii. 36. Elsewhere
therefore he calls the Father both God and Lord of him whom he here
calls one Lord Jesus Christ. Eph. i. 17. the God of our Lord Jesus
Christ. 1 Cor. xi. 3. the head of Christ is God. xv. 28. the Son also him-
self shall be subject unto him. If in truth the Father be called the Father
of Christ, if he be called the God of Christ, if he be called the head of
Christ, if he be called the God to whom Christ described as the Lord,
nay, even as the Son himself, is subject, and shall be subjected, why
should not the Father be also the Lord of the same Lord Christ, and
the God of the same God Christ ; since Christ must also be God in
the same relative manner that he is Lord and Son? Lastly, the Father
is he of whom, and from whom, and by whom, and for whom are all
things; Rom. xi. 36. Heb. ii. 10. The Son is jiot he of whom, but only
by whom; and that not without an exception, all things, namely, which

6 ' Res etiam singula?, sive individua, quae vulgo vocant, singulas sibique proprias formas
habent; differunt quippe numero inter se, quod nemo non fatetur. Quid autem est aliud
numero inter se, nisi singulis formis differre? Numerus enim, ut recte Scaliger, est affectio
essentiam consequens. Quae igitur numero, essentia quoque differunt ; et nequaquam numero,
nisi essentia, differrent. Evigilent hie theologi. Quod si quaecunque numero, essentia quo-
que differunt, nee tamen materia, necesse est formis inter se differant ; non autem communibus,
ergo propriis.' Artis Logicce plenior Institutio. Prose Works, VI. 214. The hint thrown
out to the theologians in this passage is very remarkable ; but I am not aware that it has
ever been noticed as affording a clew to the opinion of Milton on the important subject
alluded to, which could scarcely have been expected to be found in a treatise on Logick.

were made, John i. 3. all things, except him which did put all things
under him, 1 Cor. xv. 27. It is evident therefore that when it is said all
things were by him, it must be understood of a secondary and delegated
power; and that when the particle by is used in reference to the
Father, it denotes the primary cause, as John vi. 57. / live by the
Father; when in reference to the Son, the secondary and instrumental
cause : which will be explained more clearly on a future occasion.

Again, Eph. iv. 4 — 6. there is one body and one Spirit, even as ye are ^
called in one hope of your calling ; one Lord, one faith, one baptism ; one
God and Father of all, who is above all, and through all, and in you all.
Here there is one Spirit, and one Lord ; but the Father is one, and there-
fore God is one in the same sense as the remaining objects of which unity
is predicated, that is, numerically one, and therefore one also in person.
1 Tim. ii. 5. there is one God, and one mediator between God and menjjl
the man Christ Jesus. Here the mediator, though not purely human,
is purposely named man, by the title derived from his inferior nature,
lest he should be thought equal to the Father, or the same God, whereas
the argument distinctly and expressly refers to one God. Besides, it
cannot be explained how any one can be a mediator to himself on his
own behalf; according to Gal. iii. 20. a mediator is not a mediator of
one, but God is one. How then can God be a mediator of God ? Not
to mention that he himself uniformly testifies of himself, John viii. 28.
/ do nothing of myself, and v. 42. neither came I of myself. Undoubtedly
therefore he does not act as a mediator to himself; nor return as a me-
diator to himself. Rom. v. 10. we were reconciled to God by the death of
his Son. To whatever God we were reconciled, if he be one God, he
cannot be the God by whom we are reconciled, inasmuch as that God
is another person ; for if he be one and the same, he must be a medi-
ator between himself and us, and reconcile us to himself by himself;
which is an insurmountable difficulty.

Though all this be so self-evident as to require no explanation, —
namely, that the Father alone is a self-existent God, and that a being

•^u

which is not self-existent cannot be God, — it is wonderful with what futile
subtleties, or rather with what juggling artifices, certain individuals have
endeavoured to elude or obscure the plain meaning of these passages ;
leaving no stone unturned, recurring to every shift, attempting every
means, as if their object were not to preach the pure and unadul-
terated truth of the gospel to the poor and simple, but rather by dint
of vehemence and obstinacy to sustain some absurd paradox from fall-
ing, by the treacherous aid of sophisms and verbal distinctions, bor-
rowed from the barbarous ignorance of the schools.

They defend their conduct, however, on the ground, that though
these opinions may seem inconsistent with reason, they are to be held
for the sake of other passages of Scripture, and that otherwise Scripture
will not be consistent with itself. Setting aside reason therefore, let us
have recourse again to the language of Scripture.

The passages in question are two only._ The first is John x. 30.
I and my Father are one, — that is, one in essence, as it is commonly inter-
preted. But God forbid that we should decide rashly on any point
relative to the Deity. Two things may be called one in more than
one way. Scripture saith, and the Son saith, / and my Father are one, —
I bow to their authority. Certain commentators conjecture that they
are one in essence, — I reject what is merely man's invention. For the
Son has not left us to conjecture in what manner he is one with the
Father, (whatever member of the Church may have first arrogated to him-
self the merit of the discovery,) but explains the doctrine himself most
fully, so far as we are concerned to know it. The Father and the Son
are one, not indeed in essence, for he had himself said the contrary in
the preceding verse, my Father, which gave them me, is greater than all,
(see also xiv. 28. my Father is greater than I,) and in the following
verses he distinctly denies that he made himself God in saying, /
and my Father are one; he insists that he had only said as follows,
which implies far less, v. 36. say ye of him whom the Father hath
sanctified, and sent into the world, Thou blasphemest; because I said.

/ am the Son of God? This must be spoken of two persons not
only not co-essential, but not co-equal. Now if the Son be laying
down a doctrine respecting the unity of the divine essence in two
persons of the Trinity, how is it that he does not rather attribute
the same unity of essence to the three persons ? Why does he divide
the indivisible Trinity? For there cannot be unity without totality.
Therefore, on the authority of the opinions holden by my opponents them-
selves, the Son and the Father without the Spirit are not one in essence.
How then are they one? It is the province of Christ alone to ac-
quaint us with this, and accordingly he does acquaint us with it. In
the first place, they_ are one, inasmuch as they speak and act with
unanimity; and so he explains himself in the same chapter, after the
Jews had misunderstood his saying : x. 38. believe the works ; that ye may
know and believe that the Father is in me, and I in him. xiv. 10. believest
thou not that I am in the Father, and the Father in me f the words that I
speak unto you, I speak not of myself, but the Father that dwelleth in me,
he doeth the works. Here he evidently distinguishes the Father from him-
self in his whole capacity, but asserts at the same time that the Father
remains in him ; which does not denote unity of essence, but only inti-
macy of communion. Secondly, he declares himself to be one with the
Father in the same manner as we are one with him, — that is, not in
essence, but in love, in communion, in agreement, in charity, in spirit,
in glory. John xiv. 20, 21. at that day ye shall know that I am in the
Father, and ye in me, and I in you : he that hath my commandments,
and keepeth them, he it is that loveth me ; and he that loveth me, shall be
loved of my Father, xvii. 21. that they all may be one, as thou, Father,
art in me, and I in thee; that they also may be one in us. v. 23. / in
them, and thou in me, that they may be made perfect in one, and that the
world may know that thou hast sent me, and hast loved them as thou hast
loved me. v. 22. the glory which thou gavest me I have given them, that
they may be one, even as we are one. When the Son has shown in so
many modes how he and the Father are one, why should I set them all
aside? why should I, on the strength of my own reasoning, though
in opposition to reason itself, devise another mode, which makes them

one in essence; or why, if already devised by some other person,
adopt it, in preference to Christ's own mode ? If it be proposed on the
single authority of the Church, the true doctrine of the orthodox
Church herself teaches me otherwise ; inasmuch as it instructs me to
listen to the words of Christ before all other.7

The other passage, and which according to the general opinion affords
the clearest foundation for the received doctrine of the essential unity
of the three persons, is 1 John v. 7. there are three that hear record
in heaven, the Father, the Word, and the Holy Ghost, and these three
are one. But not to mention that this verse is wanting in the Syriac8
and the other two Oriental versions, the Arabic and the Ethiopic, as
well as in the greater part of the ancient Greek manuscripts? and that
in those manuscripts which actually contain it many various readings
occur, it no more necessarily proves those to be essentially one, who
are said to be one in heaven, than it proves those to be essentially one,
who are said to be one on earth in the following verse. And not only
Erasmus, but even Beza, however unwillingly, acknowledged (as may
be seen in their own writings)9 that if John be really the author

7 ' The best of those that then wrote (in the first ages of Christianity) disclaim that
any man should repose on them, and send all to the Scriptures.' Of Reformation in England.
Prose Works, I. 11.

This is true of the manuscripts of the old Syriac version, but the printed editions of the
Syriac as well as of the Armenian versions contain the disputed clause. See Bishop Marsh's
Letters to Archdeacon Travis. Preface, Notes 8, Q, 10, 11. With respect to the Greek manu-
scripts Milton expresses himself cautiously. It now appears that the clause is not found in any
Greek manuscript written before the sixteenth century, which has been yet collated. For an
elaborate account of the arguments for and against its authenticity, see Home's Introduction, &c.
Part II. Chap. iv. Sect. 5. §. 6. where references are given to the principal authorities.

9 ' Annon illico poterunt tergiversari, de consensu dictum esse, non de eadem essentia?

Nihil autem aeque confirmat auctoritatem testimonii ut consensus. Itaque consentiunt in terra
Spiritus, aqua et sanguis. An haec tria sunt unum, sicut Pater, Filius et Spiritus Sanctus
unum sunt ? Nemo dicit, opinor, sed testimonii consensu sunt unum ; ita Pater, Verbum et
Spiritus Sanctus sunt unum.' Erasmi Responsio ad Notationes novas Ed. Leid. Tom. IX.
p. €78. Edit. Lug. Bat. 1703. ' Et hi tres unum sunt : id est, ita prorsus consentiunt ac si unus
testis essent; uti re vera unum sunt si ovaia* spectes ; sed de ilia (ut mihi quidem videtur) non
agitur hoc in loco.' Beza in loc.

of the verse, he is only speaking here, as in the last quoted passage,
of an unity of agreement and testimony. Besides, who are the three
who are said to bear witness ? That they are three Gods, will not be
admitted ; therefore neither is it the one God, but one record or one testi-
mony of three witnesses, which is implied. But he who is not co-essential
with God the Father, cannot be co-equal with the Father. This text
however will be discussed more at large in the following chapter.

But, it is objected, although Scripture does not say in express words
that the Father and the Son are one in essence, yet reason proves the truth
of the doctrine from these, as well as from other passages of Scripture.

In the first place, granting, (which I am far from doing,) that this
is the case, yet on a subject so sublime, and so far above our reason,
where the very elements and first postulates, as it were, of our faith are
concerned, belief must be founded, not on mere reason, but on the word
of God exclusively, where the language of the revelation is most clear and
particular. Reason itself, however, protests strongly against the doctrine
in question ; for how can reason establish (as it must in the present case)
a position contrary to reason? Undoubtedly the product of reason must
be something consistent with reason, not a notion as absurd as it is
removed from all human comprehension. Hence we conclude, that this
opinion is agreeable neither to Scripture nor reason. The other alterna-
tive therefore must be adopted, namely, that if God be one_.God, and
that one God be the Father, and if notwithstanding the Son be also called
God, the Son must have received the name and nature of Deity from
God the Father, in conformity with his decree an cl .willy after the manner
stated before. This doctrine is not disproved by reason, and Scripture
teaches it in innumerable passages.

But those who insist that the Son is one God with the Father, consider
their point as susceptible of ample proof, even without the two texts already
examined, (on which indeed some admit that no reliance is to be placed)
if it can be demonstrated from a sufficient number of Scripture testimonies

that the name and attributes and works of God, as well as divine honours,
are habitually ascribed to the Son. To proceed therefore in the same line
of argument, I do not ask themjtp believe that the Father alone and none
\else is God, unless I shall have proved, first, that in every passage each of
the particulars abovementioned is attributed in express terms only to one
God the Father, as well by the Son himself as by his apostles. Secondly,
that wherever they are attributed to the Son, it is in such a manner that
they are easily understood to be attributable in their original and proper
sense to the Father alone ; and that the Son acknowledges himself to
possess whatever share of Deity is assigned to him, by virtue of the
peculiar gift and kindness of the Father ; to which the apostles also bear
their testimony. And lastly, that the Son himself and his apostles ac-
knowledge throughout the whole of their discourses and writings, that
the Father is greater than the Son in all things.

I am aware of the answer which will be here made by those who, while
they believe in the unity of God, yet maintain that the Father alone
is not God. I shall therefore meet their objection in the outset, lest
they should raise a difficulty and outcry at each individual passage.
They twice beg the question, or rather request us to make two gra-
tuitous concessions. In the first place, they insist, that wherever the
name of God is attributed to the Father alone, it should be understood
ovaiwSws, not viroorTciTiKws, that is to say, that the name of the Father,
who is unity, should be understood to signify the three persons, or the
whole essence of the Trinity, not the single person of the Father. This is
on many accounts a ridiculous distinction, and invented solely for the
purpose of supporting their peculiar opinion ; although in reality, instead
of supporting it, it will be found to be dependent on it, and therefore
if the opinion itself be invalidated, for which purpose a simple denial
is sufficient, the futile distinction falls to the ground at the same time.
For the fact is, not merely that the distinction is a futile one, but
that it is no distinction at all; it is a mere verbal quibble, founded on
the use of synonymous words, and cunningly dressed up in terms bor-
rowed from the Greek to dazzle the eyes of novices. For since essence

and hypostasis mean the same thing, as has been shown in the second
Chapter, it follows that there can be no real difference of meaning
between the adverbs essentially and substantially, which are derived from
them. If then the name of God be attributed to the Father alone
essentially, it must also be attributed to the Father alone substantially ;
since one substantial essence means nothing else than one hypostasis,
and vice versa. I would therefore ask my adversaries, whether they hold
the Father to be an abstract ens or not ? Questionless they will reply,
the primary ens of all. I answer, therefore, that as he has one hypostasis,
so must he have one essence proper to himself, incommunicable in the
highest degree, and participated by no one, that is, by no person besides,
for he cannot have his own proper hypostasis, without having his own
proper essence. For it is impossible for any ens to retain its own essence
in common with any other thing whatever, since by this essence it is
what it is,1 and is numerically distinguished from all others. If therefore
the Son, who has his own proper hypostasis, have not also his own proper
essence, but the essence of the Father, he becomes on their hypothesis
either no ens at all, or the same ens with the Father; which strikes at
the very foundation of the Christian religion. The answer which is com-
monly made, is ridiculous — namely, that although one finite essence can
pertain to one person only, one infinite essence may pertain to a plurality
of persons ; whereas in reality the infinitude of the essence affords an addi-
tional reason why it can pertain to only one person. All acknowledge
that both the essence and the person of the Father are infinite ; therefore
the essence of the Father cannot be communicated to another person, for
otherwise there might be two, or any imaginable number of infinite persons.

The second, postulate is, that wherever the Son attributes Deity to the
Father alone, and as to one greater than himself, he must be understood
to speak ^njiis human character, or as mediator. Wherever the context
and the fact itself require this interpretation, I shall readily concede it,
without losing anything by the concession ; for however strongly it may

1 "The form, by which the thing is what it is, is oft so slender and undistinguishable,"
&c. &c. Tetrachordon. Prose Works, II. 140.

o 2

100

be contended, that when the Son attributes every thing to the Father
alone, he speaks in his human or mediatorial capacity, it can never be
inferred from hence that he is one God with the Father. On the other
hand I shall not scruple to deny the proposition, whenever it is to be
conceded not to the sense of the passage, but merely to serve their own
theory; and shall prove that what the Son attributes to the Father, he
attributes in his filial or even in his divine character to the Father as God
of God, and not to himself under any title or pretence whatever.

With regard to the name of God, wherever simultaneous mention
is made of the Father and the Son, that name is uniformly ascribed to the
Father alone, except in such passages as shall be hereafter separately
considered. I shall quote in the first place the texts of the former class,
which are by far the more considerable in point of number, and form a
large and compact body of proofs. John iii. 16. so God loved the world,
that he gave his own Son, &c. vi. 27. him hath God the Father sealed.
v. 29. this is the work of God, that ye believe on him whom he hath
sent. xiv. 1. ye believe in God, believe also in me. What is meant
by believing in any one, will be explained hereafter; in the mean time
it is clear that two distinct things are here intended — in God and in me.
Thus all the apostles in conjunction, Acts iv. 24. lifted up their voice
to God with one accord, and said, Lord, thou art God which hast made

heaven and earth who by the mouth of thy servant David hast said,

Why did the heathen rage against the Lord, and against his Christ?

Rom. viii. 3. God sending his own Son. 1 Thess. iii. 11. now God him-
self, and our Father, and our Lord Jesus Christ, direct our way unto
you. Col. ii. 2. to the acknowledgement of the mystery of God, and of
the Father, and of Christ." iii. 3. your life is hid with Christ in God.
2 Tim. iv. 1. / charge thee therefore before God and the Lord Jesus
Christ. 1 John iv. 9. the love of God toward us, because that God sent his
only begotten Son. So also where Christ is named first in order. Gal. i. 1.
by Jesus Christ, and God the Father, who raised him from the dead. 2 Thess.

1 To? Qeou Ka\ XlaTpo^, Ka\ ToZ Xpiarov. Gr. of God, even of the Father, and of Christ.
Macknight's Translation. See also Hammond and Whitby on the passage.

101

ii. 16. now our Lord Jesus Christ himself, and God, even our Father. The
same thing may be observed in the very outset of all the Epistles of
St. Paul and of the other apostles, where, as is natural, it is their custom
to declare in express and distinct terms who he is by whose divine autho-
rity they have been sent. Rom. i. 7, 8. 1 Cor. i. 1 — 3. 2 Cor. i. 1 — 3. and
so throughout to the book of Revelations. See also Mark i. 1.

The Son likewise teaches that the attributes of divinity belong to the
Father alone, to the exclusion even of himself. With regard to omnisci-
ence. Matt. xxiv. 36. of that day and hour knoweth no man, no not the
angels of heaven, but my Father only ; and still more explicitly, Mark xiii.
32. not the angels which are in heaven, neither the Son, but the Father.

With regard to supreme dominion both in heaven and earth, the
unlimited authority and full power of decreeing according to his own in-
dependant will.3 Matt. vi. 13. thine is the kingdom and the power and the
glory for ever, xviii. 35. so likewise shall my heavenly Father do also unto
you, if ye from your hearts forgive not, &c. — xxvi. 29. in my Father's
kingdom, xx. 23. to sit on my right hand and on my left, is not mine
to give, but it shall be given to them for whom it is prepared of my
Father. It is not mine — , in my mediatorial capacity, as it is commonly
interpreted.4 But questionless when the ambition of the mother and her
two sons incited them to prefer this important petition, they addressed
their petition to the entire nature of Christ, how exalted soever it might
be, praying him to grant their request to the utmost extent of his power
whether as God or man; v. 20. worshipping him, and desiring a certain
thing of him, and v. 21. grant that they may sit. Christ also answers
with reference to his whole nature — it is not mine to give; and lest for

3 Father eternal, thine is to decree,

Mine, both in Heaven and Earth, to do thy will
Supreme. Paradise Lost, X. 68.

4 See Poole's Synopsis in loco. But Whitby explains it as signifying only a perfect
conformity to His Father's will, without implying any defect in His own power. He
quotes in support of this interpretation Luke xxii. 29- Rev. iii. 21. 1 Cor. xii. 5.

102

some reason they might still fancy the gift belonged to him, he declares
that it was altogether out of his province, and the exclusive privilege of
the Father. If his reply was meant solely to refer to his mediatorial
capacity, it would have bordered on sophistry, which God forbid that
we should attribute to him ; as if he were capable of evading the request
of Salome and her sons by the quibble which the logicians call expositio
prava or cequivoca, when the respondent answers in a sense or with a mental
intention different from the meaning of the questioner. The same must
be said of other passages of the same kind, where Christ speaks of him-
self; (for after the hypostatical union of two natures in one person, it
follows that whatever Christ says of himself, he says not as the possessor
of either nature separately, but with reference to the whole of his cha-
racter, and in his entire person, except where he himself makes a distinc-
tion. ] Those who divide this hypostatical union at their own discretion,
strip the discourses and answers of Christ of all their sincerity ; they
represent every thing as ambiguous and uncertain, as true and false at
the same time ; it is not Christ that speaks, but some unknown substitute,
sometimes one, and sometimes another; so that the words of Horace
may be justly applied to such disputants :

Quo teneam vultus mutantem Protea nodo ? 5

Luke xxiii. 34. Father, forgive them, &c. John xiv. 2. in my Father's
house. So also Christ himself says, Matt. xxvi. 39. O my Father, if it
be possible, let this cup pass from me ; nevertheless not as I will, but
as thou wilt. Now it is manifest that those who have not the same
will, cannot have the same essence. It appears however from many pas-
sages, that the Father and Son have not, in a numerical sense, the same

intelligence or will. Matt. xxiv. 36. no man knoweth but my Father

only. Mark xiii. 32. neither the Son, but the Father. John vi. 38. / came
down from heaven, not to do mine own will, but the will of him that sent
me. Those therefore whose understanding and will are not numerically
the same, cannot have the same essence. Nor is there any mode of evad-

5 1 Ep. i. 90. He employs the same allusion in Paradise Lost :

call up unbound

In various shapes old Proteus from the sea. III. 603.

103

ing this conclusion, inasmuch as the Son himself has thus expressed him-
self even with regard to his own divine nature. See also Matt. xxvi. 42.
and v. 53. thinkest thou that I cannot now pray to my Father, and he
shall presently give me more than twelve legions of angels ? Mark xiv. 36.
Abba, Father, all things are possible unto thee ; take away this cup from
me, &c. Luke xxii. 29. / appoint unto you a kingdom, as my Father hath
appointed unto me. xxiii. 46. Father, into thy hands I commend my spirit.
John xii. 27. Father, save me from this hour. If these prayers be uttered
only in his human capacity, which is the common solution, why does he
petition these things from the Father alone instead of from himself, if
he were God? Or rather, supposing him to be at once man and the ")
supreme God, why does he ask at all for what was in his own power?6 )
What need was there for the union of the divine and human nature in
one person, if he himself, being equal to the Father, gave back again into
his hands every thing that he had received from him?

With regard to his supreme goodness. Matt. xix. 17- why callest
thou me good? there is none good but one, that is, God. We need not
be surprised that Christ should refuse to accept the adulatory titles which
were wont to be given to the Pharisees, and on this account should
receive the young man with less kindness than usual; but when he says,
there is none good but one, that is, God, it is evident that he did not
choose to be considered essentially the same with that one God; for
otherwise this would only have been disclaiming the cVedit of goodness
in one character, for the purpose of assuming it in another. John vi. 32.
my Father giveth you the true bread from heaven, v. 65. no man can
come unto me — that is, to me, both God and man — except it were given
unto him of my Father.

With regard to his supreme glory. Matt, xviii. 10. their angels do
always behold the face of my Father which is in heaven. John xvii. 4.
/ have glorified thee on the earth. Nay, it is to those who obey the
Father that the promise of true wisdom is made even with regard to

6 ... What he brings what needs he elsewhere seek ? Paradise Regained, IV. 325.

104

the knowing Christ himself, which is the very point now in question.
John vii. 17, 18. if any man will do his will, he shall know of the doctrine
whether it be of God, or whether I speak of myself: he that speaketh
of himself seeketh his own glory ; but he that seeketh his glory that sent
him, the same is true, and no unrighteousness is in him. xv. 8. herein is
my Father glorified, that ye bear much fruit ; so shall ye be my disciples.
Matt. vii. 21. not every one that saith unto me, Lord, Lord, shall enter
into the kingdom of heaven, but he that doeth the will of my Father that
is in heaven, xii. 50. whosoever shall do the will of my Father which is
in heaven, the same is my brother, and sister, and mother.

Thus Christ assigns every attribute of the Deity to the Father
alone. The apostles uniformly speak in a similar manner. Rom. xv. 5, 6.
the God of patience and consolation grant you to be like minded one
toward another, according to Christ Jesus, xvi. 25 — 27- to him that is
of power to stablish you according to the commandment of the ever-
lasting God to God only wise, be glory through Jesus Christ — our

Lord, as the Vetus Interpres and some of the Greek manuscripts read
it. 1 Tim. vi. 13 — 16. / give thee charge in the sight of God, who
quickeneth all things, and before Christ Jesus, who witnessed a good

confession until the appearing of our Lord Jesus Christ, which in

his times he shall show, who is the blessed and only Potentate, the King
of kings and Lord of lords ; who alone hath immortality, dwelling in
the light which no man can approach unto, whom no man hath seen, nor
can see ; to whom be honour and power everlasting. Amen.

With regard to his works. See Rom. xvi. 25 — 27. 1 Tim. vi. 13 — 16.
as quoted above. 2 Cor. i. 21, 22. now he which stablisheth us with you in
Christ, and hath anointed us, is God; who hath also sealed us. Now
the God which stablisheth us, is one God. 1 Pet. i. 2. elect according to
the foreknowledge of God the Father, through sanctification of the Spirit
unto obedience and sprinkling of the blood of Jesus Christ. Even those
works which regard the Son himself, or which were done in him.
Acts v. 30 — 33. the God of our fathers raised up Jesus him hath

105

God exalted with his right hand to be a Prince and a Saviour, for to
give repentance to Israel, and forgiveness of sins. Gal. i. 1. by Jesus
Christ, and God the Father, who raised him from the dead. Rom. x. 9-
if thou shalt believe in thine heart that God hath raised him from the
dead, thou shalt be saved. 1 Cor. vi. 14. God hath both raised up the
Lord, and will also raise us up by his own power. 1 Thess. i. 10. to
wait for his Son from heaven, whom he raised from the dead. Heb. x. 5.
sacrifice and offering thou wouldest not, but a body hast thou prepared me.
1 Pet. i. 21. who by him do believe in God that raised him up from the dead.
So many are the texts wherein the Son is said to be raised up by the
Father alone, which ought to have greater weight than the single passage
in St. John, ii. 19- destroy this temple, and in three days I will raise it
up — where he spake briefly and enigmatically, without explaining his
meaning to enemies who were unworthy of a fuller answer, on which
account he thought it unnecessary to mention the power of the
Father.

With regard to divine honours. For as the Son uniformly _pays
worship and reverence to the Father alone, jjO_ii£ teaehes-us-ta follow the
same practice. Matt. vi. 6. pray to thy Father, v. 9. after this manner
therefore pray ye; Our Father, which art in heaven, &c. xviii. 19. as touch-
ing any thing that they shall ask, it shall be done for them of my Father
which is in heaven. Luke xi. 1, 2. teach us to pray, &c. and he said unto
them, Wlien ye pray, say, Our Father, which art in heaven. John ii. 16.
make not my Father's house an house of merchandise, iv. 21 — 23. the
hour cometh, and now is, when the true worshippers shall worship the
Father in spirit and in truth; for the Father seeketh such to worship
him. xv. 16. that whatsoever ye shall ask of the Father in my name,
he may give it you. xvi. 23. in that day ye shall ask me nothing;

whatsoever ye shall ask the Father in my name, he will give it you.

Rom. i. 8, 9- first, I thank my God through Jesus Christ for you all

for God is my witness, whom I serve with my spirit in the gospel of his
Son, &c. v. 11. we also joy in God through our Lord Jesus Christ.
vii. 25. I thank God, through Jesus Christ our , Lord. xv. 6. that ye

106

may with one mind and one mouth glorify God, even the Father of our
Lord Jesus Christ. 1 Cor. i. 4. / thank my God always on your
behalf, for the grace of God which is given you by Jesus Christ.
2 Cor. i. 3. blessed be God, even the Father of our Lord Jesus Christ,
the Father of mercies, and the God of all comfort. Gal. i. 4, 5. who gave

himself. according to the will of God and our Father; to whom be

glory for ever and ever. Eph. i. 3. blessed be the God and Father of
our Lord Jesus Christ, &c. ii. 18. for through him we both have
access by one Spirit unto the Father, iii. 14. for this cause I bow
my knees unto the Father of our Lord Jesus Christ, v. 20, 21. now
unto him that is able to do exceeding abundantly, above all that we
ash or think, according to the power that worketh in us, unto him be
glory in the Church by Christ Jesus, throughout all ages, world without
end. Philipp. i. 2, 3. grace be unto you and peace from God our Father,
and from the Lord Jesus Christ. I thank my God upon every remem-
brance of you. See also Col. i. 3. and iii. 17- whatsoever ye do do

all in the name of the Lord Jesus, giving thanks to God and the Father
by him. 1 Thess. i. 2, 3. we give thanks to God for you all, making
mention of you in our prayers ; remembering without ceasing your work
of faith, and labour of love, and patience of hope in our Lord Jesus
Christ, in the sight of God and our Father, v. 9, 10. to serve the
living and true God; and to wait for his Son from heaven, whom he
raised from the dead. See also 2 Thess. i. 2, 3. and 2 Tim. i. 3. / thank
God, whom I serve from my forefathers. Now the forefathers of Paul
served God the Father alone. See also Philem. 4, 5. and 1 Pet. i. 3.

and iv. 10. as every man hath received the gift let him speak as the

oracles of God as of the ability which God giveth, that God in all

things may be glorified through Jesus Christ. James i. 27. pure reli-
gion and undeiiled before God and the Father, is this. 1 John ii. 1. we
have an advocate with the Father, Jesus Christ the righteous. 2 John 4 — 6.
walking in truth, as we have received a commandment from the Father

this is love, that we walk after his commandments. Rev. i. 6. who

made us kings and priests unto God and His Father ; to him be glory
and dominion for ever and ever. Matt. xxi. 12. Jesus went into the

107

temple of God. Here however my opponents quote the passage from
Malachi, iii. 1. the Lord whom ye seek shall suddenly come to his temple,
even the messenger of the covenant. I answer, that in prophetical language
these words signify the coming of the Lord into the flesh, or into the
temple of the body, as it is expressed John ii. 21. For the Jews
sought no one in the temple as an object of worship, except the
Father; and Christ himself in the same chapter has called the temple
his Father's house, and not his own. Nor were they seeking God,
but that Lord and messenger of the covenant; that is, him who was
sent from God as the mediator of the covenant; — he it was who should
come to his Church, which the prophets generally express figuratively
under the image of the temple. So also where the terms God and man
are put in opposition to each other, the Father stands exclusively for
the one God. James iii. 9. therewith bless we God, even the Father ;
and therewith curse we men, which are made after the similitude of God.
1 John ii. 15, 16. if any man love the world, the love of the Father is

not in him: for all that is in the world is not of the Father, but of

the world.

But it is strenuously urged on the other hand, that the Son is some-
times called God, and even Jehovah; and that all the attributes of the
Deity are assigned to him likewise in many passages both of the Old
and New Testament. We arrive therefore at the other point which
I originally undertook to prove; and since it has been already shown
from the analogy of Scripture, that where the Father and the Son
are mentioned together, the name, and attributes, and works— of— the
Deity, as well as divine honours, are alwajs^ssigrj£d^a_J^e_j>nje_and
only Godthe Father, I will now demonstrate, that whenever the same
properties are assigned to the Son, it is in such a manner as to
make it easily intelligible that they ought all primarily and properly
to be attributed to the Father alone.

It must be observed in the first place, that the name of God is not
unfrequently ascribed, by the will and concession of God the Father,

p 2

108

even to angels and men, — how much more then to the only begotten
Son, the image of the Father. To angels. Psal. xcvii. 7, 9. worship
him all ye gods.... thou art high above all the earth; thou art exalted
Jar above all gods, compared with Heb. i. 6. See also Psal. viii. 5.
To judges. Exod. xxii. 28. thou shalt not revile the gods, nor curse the
ruler of thy people. See also, in the Hebrew, Exod. xxi. 6. xxii. 8, 9.
Psal. lxxxii. 1, 6. he judgeth among the gods. I have said, Ye are gods,
and all of you are children of the Most High. To the whole house
of David, or to all the saints. Zech. xii. 8. the house of David shall be
as God, as the angel of the Lord before them. The word Dvfttf, though
it be of the plural number, is also employed to signify a single angel,
in case it should be thought that the use of the plural implies a plural-
ity of persons in the Godhead : Judges xiii. 21. then Manoah knew that
he was an angel of Jehovah : and Manoah said unto his wife, We shall
surely die, because we have seen God. The same word is also applied
to a single false god. Exod. xx. 3. thou shalt have no other gods before
me. To Dagon. Judges xvi. 23. To single idols. 1 Kings xi. 33. To
Moses. Exod. iv. 16. and vii. 1. To God the Father alone. Psal. ii. 7.
xlv. 7. and in many other places. Similar to this is the use of the
word D^IN, the Lord, in the plural number with a singular meaning;
and with a plural affix according to the Hebrew mode. The word 'oin
also with the vowel Patha is frequently employed to signify one man,
and with the vowel Kamets to signify one God, or one angel bearing
the character of God. This peculiarity in the above words has been care-
fully noticed by the grammarians and lexicographers themselves, as well
as in byi used appellatively. The same thing may perhaps be remarked
of the proper names D^l and nnrwy- For even among the Greeks
the word ^-o-ttot^ that is, Lord, is also used in the plural number in
the sense of the singular, when extraordinary respect and honour are
intended to be paid. Thus in the Iphigenia in Aulis of Euripides,
Xlav hairoTaKxi maro? el, (1. 304, Beck's edition) for &?7, and again
evickees toi §e<nroTwv Ovr/anew inrep (1. 312) for ceaTrdrov. It is also used

in the Rhesus and the Bacchae in the same manner.7

7 Rkes. 264-. Bacch. 1027- Edit. Beck.

109 i^

Attention must be paid to these circumstances, lest any one through
ignorance of the language should erroneously suppose, that whenever
the word Elohim is joined with a singular, it is intended to intimate
a plurality of persons in unity of essence. But if there be any
significance at all in this peculiarity, the word must imply as many
Gods, as it does persons. Besides, a plural adjective or a plural verb
is sometimes joined to the word Elohim, which, if a construction
of this kind could mean anything, would signify not a plurality of
persons only, but also of natures. See in the Hebrew Deut. v. 26.
Josh. xxiv. 19- Jer. x. 10. Gen. xx. 13. Further, the singular pf1?** also
sometimes occurs, Deut. xxxii. 18. and elsewhere. It is also attributed
to Christ with the singular affix. Psal. ex. 1. ?Ttnb Jehovah said unto
my Lord, in which passage the Psalmist speaks of Christ (to whom
the name of Lord is assigned as a title of the highest honour) both
as distinct from Jehovah, and, if any reliance can be placed on the
affix, as inferior to Jehovah. But when he addresses the Father, the
affix is changed, and he says, v. 5. tfm, the Lord at thy right hand shall
strike through kings in the day of his wrath.

The name of God seems to be attributed to angels,8 because as
heavenly messengers they bear the appearance of the divine glory and
person, and even speak in the very words of the Deity. Gen. xxi.
17, 18. xxii. 11, 12, 15, 16. by myself have I sworn, saith Jehovah. For

8 Milton is fond of attributing the name of God to angels, even in his Poem:

Deigns none to ease thy load, and taste thy sweet,
Nor God, nor man ? Paradise Lost, V. 59.

And again, in the same book,

Evil into the mind of God or man

May come and go, so unreprov'd. 117-

Where Newton properly remarks that God must signify Angel, for ' God cannot be tempted

with evil,' as St James says of the Supreme Being. So also in Paradise Regained, of the

fallen angels,

led their march

From Hell's deep vaulted den to dwell in light,

Regents and potentates, and kings, yea Gods,

Of many a pleasant realm and province wide. I. 115.

110

the expression which was so frequently in the mouth of the prophets,
and which is elsewhere often omitted, is here inserted, that it may
be understood that angels and messengers do not declare their own
words, but the commands of God who sends them, even though
the speaker seem to bear the name and character of the Deity him-
self. So believed the patriarch Jacob ; Gen. xxxi. 11 — 13. the angel

of God spake unto me, saying I have seen all that Laban doeth unto

thee. I am the God of Bethel, &c. xxxii. 30. / have seen God face to
face ; compared with Hos. xii. 4, 5. he had power with God, yea, he had
power over the angel. Exod. xxiv. 10, 11. they saw the God of Israel...
also they saw God. Deut. iv. 33. did ever people hear the voice of God
speaking out of the midst of the fire, as thou hast heard, and live f Yet
it is said, Exod. xxxiii. 20. there shall no man see me, and live. John i. 18.
no man hath seen God at any time. v. 37. ye have neither heard his voice
at any time, nor seen his shape. 1 Tim. vi. 16. dwelling in the light which
no man can approach unto, whom no man hath seen, nor can see. It
follows therefore that whoever was heard or seen, it was not God; not
even where mention is made of God, nay even of Jehovah himself, and
of the angels in the same sentence. Gen. xxviii. 12, 13. behold the angels
of God.... and behold, Jehovah stood above them. 1 Kings xxii. 19. / saw
Jehovah sitting on his throne, and all the host of heaven standing by him.

Isai. vi. 1, 2. / saw the Lord sitting upon a throne above it stood the

seraphim. I repeat, it was not God himself that he saw, but perhaps
one of the angels clothed in some modification of the divine glory,
or the Son of God himself, the image of the glory of his Father,
as John understands the vision, xii. 41. these things said Esaias, when
he saw his glory. For if he had been of the same essence, he could
no more have been seen or heard than the Father himself, as will be
more fully shewn hereafter. Hence even the holiest of men were
troubled in mind when they had seen an angel, as if they had seen
God himself. Gen. xxxii. 30. I" have seen God. Judges vi. 22. when
Gideon perceived that he was an angel of Jehovah, Gideon said, Alas,
O Lord Jehovah, for because I have seen an angel of Jehovah face to
face. See also xiii. 21, 22. as before.

in A

The name of God is ascribed to judges, because they occupy the
place of God to a certain degree in the administration of judgement.
The Son, who was entitled to the name of God both in the capacity
of a messenger and of a judge, and indeed in virtue of a much better
right,9 did not think it foreign to his character, when the Jews accused
him of blasphemy because he made himself God, to allege in his own
defence the very reason which has been advanced. John x. 34 — 36. Jesus
answered them, Is it not written in your law, I said, Ye are gods?
If he called them gods unto whom the word of God came, and the Scrip-
ture cannot be broken ; say ye of him whom the Father hath sanctified
and sent into the ivorld, Thou blasphemest ; because I said, I am the Son
of God? — especially when God himself had called the judges, sons of
the Most High, as has been stated before. Hence 1 Cor. viii. 4, 5. for
though there be that are called gods, whether in heaven or in earth, (as
there be gods many, and lords many,) but to us there is but one God,
the Father, of whom are all things, and we in him ; and one Lord Jesus
Christ, by whom are all things, and we by him.

Even the principal texts themselves which are brought forward to
prove the divinity of the Son, if carefully weighed and considered, are
sufficient to show that the Son is God in the manner which has been
explained. John i. I. in the beginning was the Word, and the Word
was with God, and the Word was God. It is not said, from everlast-
ing, but in the beginning. The Word, — therefore the Word was audible.
But God, as he cannot be seen, so neither can he be heard ; John v. 37.
The Word therefore is not of the same essence with God. The Word
was with God, and was God, — namely, because he was with God, that is, in
the bosom of the Father, as it is expressed v. 18. Does it follow there-
fore that he is essentially one with him with whom he was? It no more
follows, than that the disciple who was lying on Jesus' breast, John

9 Be not so sore offended, Son of God,

Though Sons of God both angels are and men,

If I, to try whether in higher sort

Than these thou bear'st that title — Paradise Regained, IV. 196.

112

xiii. 23. was essentially one with Christ. Reason rejects the doctrine;
Scripture nowhere asserts it ; let us therefore abandon human devices, and
follow the evangelist himself; who is his own interpreter. Rev. xix. 13.
his name is called The Word of God — that is, of the one God : he him-
self is a distinct person. If therefore he be a distinct person, he is
distinct from God, who is unity. How then is he himself also God? By
the same right as he enjoys the title of the Word, or of the only
begotten Son, namely, by the will of the one God. This seems to be the
reason why it is repeated in the second verse — the same was in the be-
ginning with God; which enforces what the apostle wished we should
principally observe, not that he was in the beginning God, but in the
beginning with God ; that he might show him to be God only by prox-
imity and love, not in essence ; which doctrine is consistent with the sub-
sequent explanations of the evangelist in numberless passages of his gospeL

Another passage is the speech of Thomas, John xx. 28. my Lord
and my God. He must have an immoderate share of credulity who
attempts to elicit a new confession of faith, unknown to the rest of the
disciples, from this abrupt exclamation of the apostle, who invokes in
his surprize not only Christ his own Lord, but the God of his ancestors,
namely, God the Father; — as if he had said, Lord! what do I see —
what do I hear — what do I handle with my hands? He whom
Thomas is supposed to call God in this passage, had acknowledged respect-
ing himself not long before, v. 17. / ascend unto my God and your
God. Now the God of God cannot be essentially one with him whose
God he is. On whose word therefore can we ground our faith with
most security ; on that of Christ, whose doctrine is clear, or of Thomas,
a new disciple, first incredulous, then suddenly breaking out into an abrupt
exclamation in an ecstasy of wonder, if indeed he really called Christ
his God? For having reached out his fingers, he called the man
whom he touched, as if unconscious of what he was saying, by the
name of God. Neither is it credible that he should have so quickly
understood the hypostatic union of that person whose resurrection he
had just before disbelieved. Accordingly the faith of Peter is com-

113

mended — blessed art thou, Simon — for having only said — thou art the
Son of the living God, Matt. xvi. 16, 17. The faith of Thomas, although
as it is commonly explained, it asserts the divinity of Christ in a much
more remarkable manner, is so far from being praised, that it is under-
valued, and almost reproved in the next verse — Thomas, because thou
hast seen me, thou hast believed; blessed are they that have not seen, and
yet have believed. And yet, though the slowness of his belief may have
deserved blame, the testimony borne by him to Christ as God, which,
if the common interpretation be received as true, is clearer than occurs
in any other passage, would undoubtedly have met with some com-
mendation; whereas it obtains none whatever. Hence there is nothing
to invalidate that interpretation of the passage which has been already
suggested, referring the words — my Lord — to Christ, — my God — to God
the Father, who had just testified that Christ was his Son, by raising
him up from the dead in so wonderful a manner.

So too Heb. i. 8. unto the Son — or of the Son — he saith, Thy throne,
O God, is for ever and ever. But in the next verse it follows, thou
hast loved righteousness, &c. therefore God, even thy God, hath anointed
thee with the oil of gladness above thy fellows, where almost every word
indicates the sense in which Christ is here termed God ; and the words
of Jehovah put into the mouth of the bridal virgins, Psal. xlv. might
have been more properly quoted by this writer for any other purpose
than to prove that the Son is co-equal with the Father, since they are
originally applied to Solomon, to whom, as properly as to Christ, the
title of God might have been given on account of his kingly power,
conformably to the language of Scripture.

These three passages are the most distinct of all that are brought
forward ; for the text in Matt. i. 23. they shall call (for so the great
majority of the Greek manuscripts read it1) his name Immanuel, which

1 Ka\eaov<ri to ovofxa avrov. ' Ka\e<rei<: Steph. /?. Cant. Euseb. sed exemplaria MSS.
universim, Vulg. Hieron. Epiphan. Chrysost. Theophylact. Origen. Iren. Just. Martyr (qui
etiam habet tcaAevere) receptam lectionem retinent.' Mill, in loc.

114

being interpreted is, God with us, does not prove that he whom they
were so to call should necessarily be God, but only a messenger from God,
according to the song of Zacharias, Luke i. 68, 69. blessed be the Lord
God of Israel; for he hath visited and redeemed his people, and hath
raised up an horn of salvation for us, &c. Nor can anything certain be
inferred from Acts xvi. 31, 34. believe on the Lord Jesus Christ, — and
he rejoiced, believing in God with all his house. For it does not follow
from hence that Christ is God, since the apostles have never dis-
tinctly pointed out Christ as the ultimate object of faith ; but these
are merely the words of the historian, expressing that briefly which
there can be no doubt that the apostles inculcated in a more detailed
manner, — faith in God the Father through Christ. Nor is the passage
in Acts xx. 28. more decisive, — the Church of God, which he hath pur-
chased ivith his own blood; that is, with his own Son, as it is else-
where expressed, for God properly speaking has no blood; and no usage
is more common than the substitution of the figurative term blood for
offspring. But the Syriac version reads, not the Church of God, but the
Church of Christ; and in our own recent translation it is, the Church
of the Lord.2 Nor can any certain dependence be placed on the authority
of the Greek manuscripts, five of which read rod Kvplov nal Qeov,3 ac-

2 In the list of various readings given in Bp. Wilson's Bible, it is stated that the reading
of the Lord exists in one of the English Bibles printed by Whitchurch, which is probably the
'recent translation' alluded to by Milton. This printer published many editions of the
Bible, separately or in conjunction with Grafton, about the middle of the sixteenth century.
The library at St. Paul's contains ten editions published in different years between 1530
and 1560, but the reading alluded to appears in none of them. The libraries of the British
Museum, Lambeth, and Canterbury (which latter collection contains about fifty ancient English
Bibles and Testaments presented by the late Dr. Coombe) the Bodleian library at Oxford,
the University library, and the libraries of Trinity and St. John's Colleges, Cambridge,
have also been searched without success for a copy of the edition in question.

3 This is the reading of the Codex Passionaei, the date of which, however, is not earlier than
the eighth or ninth century, and of sixty-three other MSS. none of which are among the most
correct or authoritative. See Home's Introduction, &c. Vol. II. 352, for an analysis of what
Griesbach, Hale, Michaelis and others have written on the verse. The sum of the whole is, that
€KK\rj(7ia rov Qeov, Church of God, the received reading, ' is better supported than any of the
other readings, and consequently we may conclude that it was the identical expression uttered by
Paul, and recorded by Luke.'

115

cording to Beza, who suspects that the words rod Kvpiov have crept in
from the margin, though it is more natural to suppose the words Kal Qeov
to have crept in, on account of their being an addition to the former.
The same must be said respecting Rom. ix. 5. who is over all, God
blessed for ever. Amen. For in the first place, Hilary and Cyprian do
not read the word God in this passage, nor do some of the other Fathers,
if we may believe the authority of Erasmus ; who has also shown
that the difference of punctuation may raise a doubt with regard to
the true meaning of the passage, namely, whether the clause in ques-
tion should not rather be understood of the Father than of the Son.4
But waiving these objections, and supposing that the words are spoken
of the Son ; they have nothing to do with his essence, but only intimate
that divine honour is communicated to the Son by the Father, and par-
ticularly that he is called God ; which has been already fully shown by
other arguments. But, they rejoin, the same words which were spoken
of the Father, Rom. i. 25. more than the Creator, who is blessed for ever.
Amen, are here repeated of the Son; therefore the Son is equal to
the Father. If there be any force in this reasoning, it will rather
prove that the Son is greater than the Father; for according to the
ninth chapter, he is over all, which however, they remind us, ought to
be understood in the same sense as John iii. 31, 32. he that cometh from
above, is above all; he that cometh from heaven is above all. In these
words even the divine nature is clearly implied, and yet, what he hath
seen and heard, that he testifieth, which language affirms that he came
not of himself, but was sent from the Father, and was obedient to him.
It will be answered, that it is only his mediatorial character which is
intended. But he never could have become a mediator, nor could he
have been sent from God, or have been obedient to him, unless he had
been inferior to God and the Father as to his nature. Therefore also

4 ' Sanctus Cyprianus adversus Judaeos libro secundo, capite quinto, adduxit hunc locum,
omissa Dei mentione. Itidem Hilarius enarrans Psalmum cxxii. quod incuria librariorum
esse omissum videri potest.' Erasmi Annotationes ad Rom. ix. 5. See also his treatise
entitled Responsio de Filii divinitate. Tom. IX. p. 849- Macknight in his notes on the pas-
sage of the Romans, answers Erasmus with regard to both the points which Milton mentions.

Q 2

116

after he shall have laid aside his functions as mediator, whatever may
be his greatness, or whatever it may previously have been, he must
be subject to God and the Father. Hence he is to be accounted
above all, with this reservation, that he is always to be excepted who
did put all things under him, 1 Cor. xv. 27. and who consequently is
above him under whom he has put all things. If lastly he be termed
blessed, it must be observed that he received blessing as well as divine
honour, not only as God, but even as man. Rev. v. 12. worthy is the
Lamb that was slain to receive power and riches and wisdom and strength
and honour and glory and blessing; and hence, v. 13. blessing, and honour,
and glory, and power, be unto him that sitteth upon the throne, and unto
the Lamb for ever and ever.

There is a still greater doubt respecting the reading in 1 Tim. iii. 16.
God was manifest in the Jlesh. Here again Erasmus asserts that neither
Ambrose nor the Vetus Interpres read the word God in this verse, and
that it does not appear in a considerable number of the early copies.5
However this may be, it will be clear, when the context is duly examined,
that the whole passage must be understood of God the Father in con-
junction with the Son. For it is not Christ who is the great mystery of
godliness, but God the Father in Christ, as appears from Col. ii. 2. the
mystery of God and of the Father, and of Christ. 2 Cor. v. 18, 19. all
things are of God, who hath reconciled us to himself by Jesus Christ ....
to wit, that God was in Christ, reconciling the world unto himself, not
imputing their trespasses unto them. Why therefore should God the
Father not be in Christ through the medium of all those offices of
reconciliation which the apostle enumerates in this passage of Timothy?
God was manifest in the Jlesh — namely in the Son, his own image ; in
any other way he is invisible : nor did Christ come to., manifest him-

5 ' Ambrosius et Vulgatus Interpres legerunt pro ©eos, o, id est, quod.' Erasmus ad 1 Tim.
iii. 16. The Clermont MS. the Vulgate, and some other ancient versions read o, which.
The Colbertine MS. reads o?, who. All the other Greek MSS. have Geo'?. For a defence
of the latter reading see Mill and Macknight in loco, and Pearson On the Creed. See also
Waterland, Works, II. 158.

117 X&jfor^

-5

self, but his Father, John xiv. 8, 9. Justified in the Spirit — and who
should be thereby justified, if not the Father ? Seen of angels — inas-
much as they desired to look into this mystery, 1 Pet. i. 12. Preached
unto the Gentiles — that is, the Father in Christ. Believed on in the
world — and to whom is faith so applicable, as to the Father through
Christ? Received up into glory — namely, he who was in the Son from
the beginning, after reconciliation had been made, returned with the Son
into glory, or was received into that supreme glory which he had ob-
tained in the Son. But there is no need of discussing this text at
greater length : those who are determined to defend at all events the
received opinion, according to which these several propositions are pre-
dicated not of the Father but of the Son alone, when they are in fact
applicable both to the one and the other, though on different grounds,
may easily establish that the Son_is jGk>d, a truth which I am far from
denying — but they will in vain attempt to prove from this passage
that he is the supreme God»^and one with the Father.

The next passage is Tit. ii. 13. the glorious appearing of the great
God and our Saviour Jesus Christ. Here also the glory of God the
Father may be intended, with which Christ is to be invested on his
second advent, Matt. xvi. 27- as Ambrose understands the passage from
the analogy of Scripture. For the whole force of the proof depends upon
the definitive article, which may be inserted or omitted before the two
nouns in? the Greek without affecting the sense ; or the article prefixed
to one may be common to both.6 Besides, in other languages, where the
article is not used, the words may be understood to apply indifferently
either to one or two persons ; and nearly the same words are employed
without the article in reference to two persons, Philipp. i. 2. and
Philem. 3. except that in the latter passages the word Father is substi-
tuted for great. So also 2 Pet. i. 1. through the righteousness of [our
God and our Saviour Jesus Christ. Here the repetition of the pronoun

6 On the importance of the Greek article, see Mr. Granville Sharp's Remarks on the Uses of
the Definitive Article, &c. ; Dr. Wordsworth's Six Letters to Mr. Sharp ; Mr. Boyd's Supple-
mentary Researches ; and Bp. Middleton's Doctrine of the Greek Article.

118

riniov without the article, as it is read by some of the Greek manuscripts,
shows that two distinct persons are spoken of. And surely what is pro-
posed to us as an object of belief, especially in a matter involving a pri-
mary article of faith, ought not to be an inference forced and extorted
from passages relating to an entirely different subject, in which the
readings are sometimes various, and the sense doubtful, — nor hunted out
by careful research from among articles and particles,— nor elicited by
dint of ingenuity, like the answers of an oracle, from sentences of dark
or equivocal meaning — but should be susceptible of abundant proof from
the clearest sources. For it is in this that the superiority of the gospel
to the law consists; this, and this alone, is consistent with its open sim-
plicity; this is that true light and clearness which we had been taught
.to expect would be its characteristic. Lastly, he who calls God, great,
does not necessarily call him supreme, or essentially one with the Father ;
nor on the other hand does he thereby deny that Christ is the great
God, in the sense in which he has been above proved to be such.

Another passage which is also produced is 1 John iii. 16. hereby per-
ceive we the love of God, because he laid down his life for us. Here
however the Syriac version reads illius instead of Dei, and it remains
to be seen whether other manuscripts do the same.7 The pronoun he,
eiceivos, seems not to be referred to God, but to the Son of God, as may
be concluded from a comparison of the former chapters of this epistle,
and the first, second, fifth and eighth verses of the chapter before us, as
well as from Rom. v. 8. God commendeth his love toward us, in that,
while we were yet sinners, Christ died for us. The love of God, there-
fore, is the love of the Father, whereby he so loved the world, that
he purchased it with his own blood, Acts xx. 28. and for it laid down
his life, that is, the life of his only begotten Son, as it may be ex-
plained from John iii. 16. and by analogy from many other passages.
Nor is it extraordinary that by the phrase, his life, should be under-
stood the life of his beloved Son, since we are ourselves in the habit

7 The Ethiopic version reads qvtov. Mill omits Qeov.

119

of calling any much-loved friend by the title of life, or part of our f
life, as a term of endearment in familiar discourse.

But the passage which is considered most important of all, is 1 John v. ^
part of the twentieth verse — for if the whole be taken, it will not prove /
what it is adduced to support. We know that the Son of God is come, J
and hath given us an understanding, that we may know him that is true, (
and we are in him that is true, (even) in his Son Jesus Christ: this )
is the true God, and eternal life. For we are in him that is true in his
Son, — that is, so far as we are in the Son of him that is true : — this is
the true God ; namely, he who was just before called him that was true,
the word God being omitted in the one clause, and subjoined in the J
other. For he it is that is he that is true (whom that we might know, (
we know that the Son of God is come, and hath given us an under-)
standing) not he who is called the Son of him that is true, though/
that be the nearest antecedent, — for common sense itself requires that ]
the article this should be referred to him that is true, (to whom the/
subject of the context principally relates,) not to the Son of him that
is true.8 Examples of a similar construction are not wanting. See Acts
iv. 10, 11. and x. 16. 2 Thess. ii. 8, 9. 2 John 7. Compare also John
xvii. 3. with which passage the verse in question seems to correspond
exactly in sense, the position of the words alone being changed. But it
will be objected, that according to some of the texts quoted before, Christ
is God ; now if the Father be the only true God, Christ is not the true j
God ; but if he be not the true God, he must be a false God. I answer,
that the conclusion is too hastily drawn; for it may be that he is not
he that is true, either because he is only the image of him that is true,
or because he uniformly declares himself to be inferior to him that is
true. We are not obliged to say of Christ what the Scriptures do not
say. The Scriptures call him God, but not him that is the true God;
why are we not at liberty to acquiesce in the same distinction? At

s This is the interpretation of Benson, Wetstein, Schleusner, Macknight, &c. In support
of the other construction, see Beza, Whitby, and particularly Waterland, Works, Vol. II.
p. 123.

120

all events he is not to be called a false God, to whom, as to his beloved
Son, he that is the true God has communicated his divine power and
glory.

They also adduce Philipp. ii. 6. who being in the form of God —
But this no more proves him to be God than the phrase which follows —
took upon him the form of a servant — proves that he was really a servant,
as the sacred writers nowhere use the word form for actual being. But
if it be contended that the form of God is here taken in a philosophical
sense for the essential form, the consequence cannot be avoided, that
when Christ laid aside the form, he laid aside also the substance and
the efficiency of God; a doctrine against which they protest, and with
justice. To be in the form of God, therefore, seems to be synonymous
with being in the image of God; which is often predicated of Christ,
even as man is also said, though in a much lower sense, to be the
image of God, and to be in the image of God, that is, by creation. More
will be added respecting this passage hereafter.

The last passage that is quoted is from the epistle of Jude, v. 4.
denying the only Lord God, and our Lord Jesus Christ. Who will
not agree that this is too verbose a mode of description, if all these
words are intended to apply to one person? or who would not rather
conclude, on a comparison of many other passages which tend to confirm
the same opinion, that they were spoken of two persons, namely, the
Father the only God, and our Lord Jesus Christ? Those, however, who
are accustomed to discover some extraordinary force in the use of the
article, contend that both names must refer to the same person, be-
cause the article is prefixed in the Greek to the first of them only,
which is done to avoid weakening the structure of the sentence. If the
force of the articles is so great, I do not see how other languages can
dispense with them.

The passages quoted in the New Testament from the Old will have
still less weight, if they be produced to prove anything more than what

121

the writer who quoted them intended. Of this class are, Psal. lxviii.

17 — 19. the chariots of God are twenty thousand, &c the Lord is

among them, &c. thou hast ascended on high thou hast received gifts

for men. Here (to say nothing of several ellipses, which the interpreters
are bold enough to fill up in various ways, as they think proper) men-
tion is made of two persons, God and the Lord, which is in contradiction
to the opinions of those who attempt to elicit a testimony to the supreme
divinity of Christ, by comparing this passage with Eph. iv. 5 — 8. Such
a doctrine was never intended by the apostle, who argues very dif-
ferently in the ninth verse — now that he ascended, what is it but that he
also descended first into the lower parts of the earth ? — from which he
only meant to show that the Lord Christ, who had lately died, and
was now received into heaven, gave gifts unto men which he had re-
ceived from the Father.

It is singular, however, that those who maintain the Father and
the Son to be one in essence, should revert from the gospel to
the times of the law, as if they would make a fruitless attempt to
illustrate light by darkness. They say that the Son is not only called
God, but also Jehovah, as appears from a comparison of several pas-
sages in both testaments. Now Jehovah is the one supreme God; there-
fore the Son and the Father are one in essence. It will be easy to
expose the weakness of such an argument as this, which is derived
from the ascription of the name of Jehovah to the Son. For the name
of Jehovah is conceded even to the angels, in the same sense as it has been
already shown that the name of God is applied to them, namely, when
they represent the divine presence and person, and utter the very words of
Jehovah. Gen. xvi. 7. the angel of Jehovah found her, compared with v. 10;
the angel of Jehovah said unto her, I will multiply thy seed exceedingly,
and v. 13. she called the name of Jehovah who spake unto her — . xviii. 13.
and Jehovah said, &c. whereas it appears that the three men whom Abraham
entertained were angels. Gen. xix. 1. there came two angels, v. 13. and
Jehovah hath sent us — compared with v. 18, 21, 24. Oh, not so, ^"JK : and

he said unto him, See, I have accepted thee ....then Jehovah rained

122

from Jehovah out of heaven. Gen. xxi. 17- the angel of God called to
Hagar out of heaven, he... God hath heard — compared with v. 18. / will
make him a great nation. So Exod. iii. 2, 4. the angel of Jehovah.... token
.Jehovah saw that he turned aside to see, God called unto him — compared
with Acts vii. 30. there appeared to him an angel of the Lord in a flame
of fire in a bush. If that angel had been Christ or the supreme God,
it is natural to suppose that Stephen would have declared it openly, espe-
cially on such an occasion, where it might have tended to strengthen the
faith of the other believers, and strike his judges with alarm. In Exod. xx.
when the law was delivered, no mention is made of any one who gave it
to Moses, except Jehovah, and yet Acts vii. 38. the same Stephen says,
this is he that was in the church in the wilderness with the angel which
sjxike to him in the mount Sina; and verse 53. he declares that the law
was received by the disposition of angels. Gal. iii. 19. it was ordained by
angels. Heb. ii. 2. if the word spoken by angels was steadfast, &c. There-
fore what is said in Exodus to have been spoken by Jehovah, was not
spoken by himself personally, but by angels in the name of Jehovah.
Nor is this extraordinary, for it does not seem to have been suitable
that Christ who was the minister of the gospel should i also be the
minister of the law : by how muck more also he is the mediator of a better
covenant, Heb. viii. 6. But it would indeed have been wonderful if Christ
had actually appeared as the mediator of the law, and none of the apostles
had ever intimated it. Nay, the contrary seems to be asserted Heb. i. 1.
God who at sundry times and in divers manners spake in times past unto
the fathers by the prophets, hath in these last days spoken unto us by
his Son. Again it is said, Num. xxii. 22. God's anger was kindled...
and the angel of Jehovah stood in the way for an adversary unto him.
v. 31. then Jehovah opened the eyes of Balaam, and he saw the angel of
Jehovah. Afterwards the same angel speaks as if he were Jehovah him-
self, v. 32. behold I went out to withstand thee, because thy way is perverse
before me : and Balaam says, v. 34. if it displease thee — ; to which the
angel answers — only the word that I shall speak unto thee, that thou shalt
speak, v. 35. compared with v. 20. and with chap, xxiii. 8, 20. Josh. v. 14.
as captain of the host of Jehovah am I come, compared with vi. 2. Jehovah

123

said unto Joshua. Judg. vi. 11, 12. an angel of Jehovah.... the angel of
Jehovah — compared with v. 14. Jehovah looked upon him, and said — .

Again, v. 20, 21. the angel of God the angel of Jehovah: and v. 22.

Gideon perceived that he was an angel of Jehovah — compared with v. 23.
Jelwvah said unto him — although the angel here, as in other instances, per-
sonated the character of Jehovah: — v. 14. have not I sent thee? v. 16.
surely I will be with thee, and thou shalt smite the Midianites : and Gideon
himself addresses him as Jehovah, v. 17. show me a sign that thou talkest
with me. 1 Chron. xxi. 15. God sent an angel — . v. 16, 17. and David saw the

angel of Jehovah and fell upon his face, and said unto God — . v. 18, 19-

then the angel of Jehovah commanded Gad to say unto David.... and David
went up at the saying of Gad, which he spake in the name of Jehovah.

But it may be urged, that the name of Jehovah is sometimes assigned to
two persons in the same sentence. Gen. xix. 24. Jehovah rained... from
Jehovah out of heaven. 1 Sam. iii. 21. Jehovah revealed himself to Samuel
in Shiloh by the word of Jehovah. Jer. xxxiv. 12. the word of Jehovah
came to Jeremiah from Jehovah, saying — . Hos. i. 7- I will save them by
Jehovah their God. Zech. iii. 1 — 3. standing before the angel and Jeho-
vah said unto Satan, Jehovah rebuke thee — and again, before the angel.
I answer, that in these passages either one of the two persons is an angel,
according to that usage of the word which has been already explained;
or it is to be considered as a peculiar form of speaking, in which, for '
the sake of emphasis, the name of Jehovah is repeated, though with
reference to the same person ; for Jehovah the God of Israel is one
Jehovah. If in such texts as these both persons are to be understood
properly and in their own nature as Jehovah, there is no longer one
Jehovah, but two ; whence it follows that the repetition of the name can
only have been employed for the purpose of giving additional force to the
sentence. A similar form of speech occurs Gen. ix. 16. / will look upon
it, that I may remember the everlasting covenant between God and every
living creature: and 1 Cor. i. 7, 8. waiting for the coming of our Lord Jesus
Christ. 1 Thess. iii. 12, 13. the Lord make you to increase, &c. to the end

he may stablish your hearts before God, even our Father, at the coming

r 2

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of our Lord Jesus Christ. Here whether it be God, even our Father y
or our Lord Jesus, who is in the former verse called Lord, in either
case there is the same redundance. If the Jews had understood the pas-
sages quoted above, and others of the same kind, as implying that there
were two persons, both of whom were Jehovah, and both of whom had an
equal right to the appellation, there can be no doubt that, seeing the
doctrine so frequently enforced by the prophets, they would have adopted
the same belief which now prevails among us, or would at least have
laboured under considerable scruples on the subject : whereas I suppose
no one in his senses will venture to affirm that the Jewish Church
ever so understood the passages in question, or believed that there were
two persons, each of whom was Jehovah, and had an equal right to
assume the title. It would seem, therefore, that they interpreted them
in the manner above mentioned. Thus in allusion to a human being,
1 Kings viii. 1. then Solomon assembled the elders of Israel ....unto king
Solomon in Jerusalem. No one is so absurd as to suppose that the name
of Solomon is here applied to two persons in the same sentence. It is
evident, therefore, both from the declaration of the sacred writer himself,
and from the belief of those very persons to whom the angels appeared,
that the name of Jehovah was attributed to an angel ; and not to an
angel only, but also to the whole Church, Jer. xxxiii. 16.

But as Placseus of Saumur thinks it incredible that an angel should
bear the name of Jehovah, and that the dignity of the supreme Deity
should be degraded by being personated, as it were, on a stage, I will produce
a passage in which God himself declares that his name is in an angel.
Exod. xxiii. 20, 21. behold, I send an angel before thee, to keep thee in the
way, &c. beware of him, and obey his voice ; provoke him not, for he will
not pardon your transgressions ; for my name is in him. The angel who
from that time forward addressed the Israelites, and whose voice they were
commanded to hear, was always called Jehovah, though the appellation
did not properly belong to him. To this they reply, that he was really
Jehovah, for that angel was Christ; 1 Cor. x. 9. neither let us tempt
Christ, &c. I answer, that it is of no importance to the present ques-

125

tion, whether it were Christ or not ; the subject of inquiry now is,
whether the children of Israel understood that angel to be really Jehovah ?
If they did so understand, it follows that they must have conceived
either that there were two Jehovahs, or that Jehovah and the angel
were one in essence; which no rational person will affirm to have been
their belief. But even if such an assertion were advanced, it would
be refuted by chap, xxxiii. 2, 3, 5. / will send an angel before thee....

for I will not go up in the midst of thee lest I consume thee in the nay.

And when the people heard these evil tidings, they mourned. If the people
had believed that Jehovah and that angel were one in essence, equal in
divinity and glory, why did they mourn, and desire that Jehovah should
go up before them, notwithstanding his anger, rather than the angel?
who, if he had indeed been Christ, would have acted as a mediator and
peace-maker. If, on the contrary, they did not consider the angel as
Jehovah, they must necessarily have understood that he bore the name
of Jehovah in the sense in which I suppose him to have borne it, wherein
there is nothing either absurd or theatrical. Being at length prevailed
upon to go up with them in person, he grants thus much only,
v. 14. — my presence shall go with thee — which can imply nothing else
than a representation of his name and glory in the person of some angel.
But whoever this was, whether Christ, or some angel different from
the preceding, the very words of Jehovah himself show that he was
neither one with Jehovah, nor co-equal, for the Israelites are com-
manded to hear his voice, not on the authority of his own name, but
because the name of Jehovah was in him. If on the other hand it is
contended that the angel was Christ, this proves no more than that Christ
was an angel, according to their interpretation of Gen. xlviii. 16. the
angel which redeemed me from all evil ; and Isai. lxiii. 9. the angel of his
presence saved them — that is, he who represented his presence or glory,
and bore his character; an angel, as they say, by office, but Jehovah
by nature. But to whose satisfaction will they be able to prove this ?
He is called indeed, Mai. iii. 1. the messenger of the covenant: see
also Exod. xxiii. 20, 21. compared with 1 Cor. x. 9- as before. But it
does not therefore follow, that whenever an angel is sent from heaven,

126

that angel is to be considered as Christ; nor where Christ is sent, that
he is to be considered as one God with the Father. Besides that the
obscurity of the law and the prophets ought not to be brought forward
to refute the light of the gospel, but on the contrary the light of the gospel
ought to be employed to illustrate the obscurity necessarily arising from
the figurative language of the prophets. However this may be, Moses
says, prophesying of Christ, Deut. xviii. 15. Jehovah thy God will raise
up unto thee a prophet from the midst of thee, of thy brethren, like unto
vie; unto him ye shall hearken. It will be answered, that he here pre-
dicts the human nature of Christ. I reply that in the following verse
he plainly takes away from Christ that divine nature which it is
wished to make co-essential with the Father — according to all that
thou desiredst of Jehovah thy God in Horeb... saying, Let me not hear
again the voice of Jehovah my God, &c. In hearing Christ therefore,
as Moses himself predicts and testifies, they were not to hear the God
Jehovah, nor were they to consider Christ as Jehovah.

The style of the prophetical book of Revelations, as respects this subject,
must be regarded in the same light. Chap. i. 1, 8, 11. he sent and signified
it by his angel. Afterwards this angel (who is described nearly in the
same words as the angel, Dan. x. 5, &c.) says, / am Alpha and Omega,
the beginning and the ending, saith the Lord, which is, and which was,
and which is to come. v. 13. like unto the Son of man. v. ^L7. / am
the first and the last. ii. 7, &c. ichat the Spirit saith unto the churches.
xxii. 6. the Lord God sent his angel, v. 8. before the feet of tfie
angel which showed me these things, v. 9. see thou do it not; for I
am thy fellow-servant, he. Again, the same angel says, v. 12. behold
I come quickly, and my reward is with me, &c. and again, v. 13. / am
Alpha and Omega, &c. and v. 14. blessed are they that do his command-
ments ; and v. 16. / Jesus have sent my angel, &c. These passages so per-
plexed Beza,9 that he was compelled to reconcile the imaginary difficulty

9 ' Dicam quid mihi videatur, ita ut quod sentio relinquam ecclesiae atque adeo piis omni-
bus dijudicandum. Existimo hunc librum, eo negligentius habitum, quod non statim ab

omnibus

127

by supposing that the order of a few verses in the last chapter had
been confused and transposed by some Arian, (which he attributed to
the circumstance of the book having been acknowledged as canonical by
the Church at a comparatively late period, and therefore less carefully
preserved,) whence he thought it necessary to restore them to what
he considered their proper order. This supposition would have been
unnecessary, had he remarked, what may be uniformly observed through-
out the Old Testament, that angels are accustomed to assume the name
and person, and the very words of God and Jehovah, as their own ;
and that occasionally an angel represents the person and the very words
of God, without taking the name either of Jehovah or God, but only
in the character of an angel, or even of a man, as Junius himself
acknowledges, Judges ii. 1, &c.x But according to divines the name of")
Jehovah signifies two things, either the nature of God, or the completion^-
of his word and promises. If it signify the nature, and therefore the
person of God, why should not he who is invested with his person
and presence, be also invested with the name which represents them ?
If it signify the completion of his word and promises, why should not
he, to whom words suitable to God alone are so frequently attri-
buted, be permitted also to assume the name of Jehovah, whereby the
completion of these words and promises is represented ? Or if that name

omnibus prQ apostolico scripto censeretur, fuisse ab Ariano quopiam depravatum, qui Christum
Deum non esse, nee proinde adorandum, sic confirmare vellet : idque exortis jam Anomceis
post ipsius Arii tempora, alioqui hunc locum minime praetermissuris. Transpositos igitur
fuisse arbitror hos versiculos, nempe 12 et 13/ &c. According to the order subsequently
proposed by Beza, the verses would stand thus — 14, 15, 16, 13, 12, 17, &c Eusebius classes
the Apocalypse among the avTiKe^ojieva, or disputed books, and it is omitted in the catalogues
of canonical books formed by Cyril Bishop of Jerusalem (A. D. 340), and by the council of
Laodicea (A. D. 364), and in one or two other early catalogues of the Scriptures ; but this
omission was probably not owing to any suspicion concerning its authenticity or genuineness,
but because its obscurity and mysteriousness were thought to render it less fit to be read
publicly and generally. Home's Introduction, &c IV. 497. Bp. Tomline's Elements of Christian
Theology, Vol. I. 500.

1 ' Hominem, non angelum fuisse apparet, quod locus unde venerit exprimitur, neque
disparuisse legitur, ut de aliis angelis narratur. Sic propheta angelus Dei vocatur
Hagg. i. 3.' Junius in loc.

128

be so acceptable to God, that he has always chosen to consider it as
sacred and peculiar to himself alone, why has he uniformly disused it
in the New Testament, which contains the most important fulfilment
of his prophecies ; retaining only the name of the Lord, which had
always been common to him with angels and men? If, lastly, any
name whatever can be so pleasing to God, why has he exhibited himself
to us in the gospel without any proper name at all?

They urge, however, that Christ himself is sometimes called Jehovah
in his own name and person ; as in Isai. viii. 13, 14. sanctify Jehovah
of hosts himself, and let him be your fear, and let him be your dread :
and he shall be for a sanctuary ; but for a stone of stumbling and for
a rock of offence to both the houses of Israel, &c. compared with 1 Pet.
ii. 7. the same is made the head of the corner, and a stone of stumbling,
&c. I answer, that it appears on a comparison of the thirteenth with
the eleventh verse,— for Jehovah spake thus to me, &c. — that these are
riot the words of Christ exhorting the Israelites to sanctify and fear him-
self, whom they had not yet known, but of the Father threatening, as
in other places, that he would be for a stone of stumbling, he. to both the
houses of Israel, that is, to the Israelites, and especially to those of that
age. But supposing the words to refer to Christ, it is not unusual among
the prophets for God the Father to declare that he would work himself,
what afterwards under the gospel he wrought by means of his Son. Hence
Peter says — the same is made the head of the corner, and a stone of stumbling.
By whom made, except by the Father ? And in the third chapter, a quo-
tation of part of the same passage of Isaiah clearly proves that the
Father was speaking of himself; v. 15. but sanctify the Lord God — under
which name no one will assert that Christ is intended. Again, they
quote Zech. xi. 13. Jehovah said unto me, Cast it unto the potter ; a goodly
price that I was prized at of them. That this relates to Christ I do
not deny ; only it must be remembered, that this is not his own name,
but that the name of Jehovah is in him, Exod. xxiii. 21. as will pre-
sently appear more plainly. At the same time there is no reason why
the words should not be understood of the Father speaking in his own

129

name,2 who would consider the offences which the Jews should commit
against his Son, as offences against himself; in the same sense as the
Son declares that whatever is done to those who believed in him, is
done to himself. Matt. xxv. 35, 40. / was an hungred, and ye gave me
meat, &c. inasmuch as ye have done it unto one of the least of these
my brethren, ye have done it unto me. An instance of the same kind
occurs Acts ix. 4, 5. Saul, Saul, why persecutest thou me f The same
answer must be given respecting Zech. xii. 10. especially on a comparison
with Rev. i. 7. every eye shall see him, and they also that pierced him :
for none have seen Jehovah at any time, much less have they seen him
as a man; least of all have they pierced him. Secondly, they pierced
him who poured upon them the spirit of grace, v. 10. Now it was the
Father who poured the spirit of grace through the Son ; Acts ii. 33.
having received of the Father the promise of the Holy Ghost, he hath
shed forth this. Therefore it was the Father whom they pierced in the
Son. Accordingly, John does not say, they shall look upon me, but, they
shall look upon him tvhom they pierced, chap. xix. 37. So also in the
verse of Zechariah alluded to a change of persons takes place — they
shall look upon me whom they have pierced, and they shall mourn for him
as one mourneth for his only son; as if Jehovah were not properly
alluding to himself, but spoke of another, that is, of the Son. The
passage in Malachi iii. 1. admits of a similar interpretation : behold I
will send my messenger, and he shall prepare the way before me, and
Jehovah, whom ye seek, shall suddenly come to his temple, even the mes-
senger of the covenant, whom ye delight in: behold he shall come, saith
Jehovah of hosts. From which passage Placasus argues thus : He before
whose face the Baptist is to be sent as a messenger, is the God of Israel ;
but the Baptist was not sent before the face of the Father; therefore
Christ is that God of Israel. But if the name of Elias could be ascribed

Milton attributes similar language to the Almighty, when he represents him as giving
his great command concerning the Messiah in heaven:

Him who disobeys,
Me disobeys, breaks union, and that day
Cast out from God — , &c. Paradise Lost, V. 611.

130

to John the Baptist, Matt. xi. 14 inasmuch as he went before him in the
spirit and power of Elias, Luke i. 17. why may not the Father be said
to send him before his own face, inasmuch as he sends him before the
face of him who was to come in the name of the Father? for that
it was the Father who sent the messenger, is proved by the subse-
quent words of the same verse, since the phrases I who sent, and the
messenger of the covenant who shall come, and Jehovah of hosts who
saith these things, can scarcely be understood to apply all to the same
person. Nay, even according to Christ's own interpretation, the verse
implies that it was the Father who sent the messenger; Matt. xi. 10.
behold, I send my messenger before thy face. Who was it that sent? —
the Son, according to Placaeus. Before the face of whom? — of the
Son: — therefore the Son addresses himself in this passage, and sends
himself before his own face, which is a new and unheard of figure of
speech ; not to mention that the Baptist himself testifies that he was
sent by the Father, John i. 33. / knew him not, but he that sent me....
the same said unto me, &c. God the Father therefore sent the mes-
senger before the face of his Son, inasmuch as that messenger preceded
the advent of the Son ; he sent him before his own face, inasmuch as
he was himself in Christ, or, which is the same thing, in the Son,
reconciling the world unto himself, 2 Cor. v. 19. That the name and
presence of God is used to imply his vicarious power and might
resident in the Son, is proved by another prophecy concerning John the
Baptist, Isai. xl. 3. the voice of him that crieth in the wilderness, Prepare
ye the way of Jehovah ; make straight in the desert a highway for our
God. For the Baptist was never heard to cry that Christ was Jehovah,
or our God.

Recurring, however, to the Gospel itself, on which, as on a foundation,
our dependence should chiefly be placed, and adducing my proofs more
especially from the evangelist John, the leading purpose of whose work
was to declare explicitly the nature of the Son's divinity, I proceed
to demonstrate the other proposition announced in my original division
of the subject — namely, that the Son himself professes to have received

131

from the Father, not only the name of God and of Jehovah, but all
that pertains to his own being, — that is to say, his individuality, his
existence itself, his attributes, his works, his divine honours ; to which
doctrine the apostles also, subsequent to Christ, bear their testimony.
John iii. 35. the Father loveth the Son, and hath given all things unto
him. xiii. 3. Jesus knowing that the Father had given all things unto
him, and that he was come from God. Matt. xi. 27. all things are deli-
vered unto me of my Father.

But here perhaps the advocates of the contrary opinion will inter-
pose with the same argument which was advanced before; for they are
constantly shifting the form of their reasoning, Vertumnus-like,3 and
using the twofold nature of Christ developed in his office of mediator,
as a ready subterfuge by which to evade any arguments that may be
brought against them. What Scripture says of the Son generally, they
apply, as suits their purpose, in a partial and restricted sense ; at one
time to the Son of God, at another to the Son of Man, — now to
the Mediator in his divine, now in his human capacity, and now again
in his union of both natures. But the Son himself says expressly,
the Father loveth the Son, and hath given all things into his hand,
John iii. 35. — namely, because he loveth him, not because he hath begot-
ten him — and he hath given all things to him as the Son, not a^!
Mediator only. If the words had been meant to convey the sense
attributed to them by my opponents, it would have been more satis-
factory and intelligible to have said, the Father loveth Christ, or the
Mediator, or the Son of Man. None of these modes of expression are
adopted, but it is simply said, the Father loveth the Son ; that is,
whatever is comprehended under the name of the Son. The same

3 'Let him try which way he can wind in his Vertumnian distinctions and evasions, if
his canonical gabardine of text and letter do not sit too close about him, and pinch his activity.'
Tetrachordon, Prose Works, II. 201. Vertit rationes, et "annon rex cum optimatibus plus
potestatis habeat" quaerit; iterum nego, Vertumne, si pro optimatibus proceres intelligas, quo-
niam accidere potest ut nemo inter eos optimatis nomine sit dignus.' Pro Populo Anglican*
Defensio, Prose Works, V. I4>g.

S 2

132

question may also be repeated which was asked before, whether from
the time that he became the Mediator, his Deity, in their opinion,
remained what it had previously been, or not ? If it remained the same,
why does he ask and receive every thing from the Father, and not from
himself? If all things come from the Father, why is it necessary (as
they maintain it to be) for the mediatorial office, that he should be
the true and supreme God ; since he has received from the Father what-
ever belongs to him, not only in his mediatorial, but in his filial
character ? If his Deity be not the same as before, he was never the
Supreme God. From hence may be understood John xvi. 15. all things
that the Father hath are mine — that is, by the Father's gift. And xvii.
9, 10. them which thou hast given me, for they are thine; and all mine
are thine, and thine are mine.

In the first place, then, it is most evident that he receives his name
from the Father. Isai. ix. 6. his name shall be called Wonderful, &c.
the everlasting Father? if indeed this elliptical passage be rightly
understood ; for, strictly speaking, the Son is not the Father, and cannot
properly bear the name, nor is it elsewhere ascribed to him, even if we
should allow that in some sense or other it is applied to him in the passage
before us. The last clause, however, is generally translated not the ever-
lasting Father, but the Father of the age to come,5 — that is, its teacher,
the name of father being often attributed to a teacher. Philipp. ii. 9.
wherefore God also hath highly exalted him, and hath given him {k<x\ exaPl~
(xaro) a name which is above every name. Heb. i. 4. being made so much
better than the angels, as he hath by inheritance obtained a more excellent
name than they. Eph. i. 20, 21. when he set him at his own right hand

far above all principality, &c. and every name that is named, not

only in this world, but also in that which is to come. There is no reason
why that name should not be Jehovah, or any other name pertaining to

4 Milton follows the version of Tremellius, who translates the passage thus — Cujus nomen
vocat Jehova, admirabilem, &c.

5 Ylarrjp fie\ovTo<s al<Svo<:. Septuag. Pater Juturi sceculi. Vulg. The Father of the ever-
lasting age. Lowth. The Father of the world to come. Douay Bible.

133

the Deity, if there be any still higher: but the imposition of a name
is allowed to be uniformly the privilege of the greater personage,
whether father or lord.

We need be under no concern, however, respecting the name, seeing
that the Son receives his very being in like manner from the Father.
John vii. 29- / am from him. The same thing is implied John i. 1. in
the beginning. For the notion of his eternity is here excluded not only
by the decree, as has been stated before, but by the name of Son, and
by the phrases — this day have I begotten thee, and, / will be to him
a father. Besides, the word beginning can only here mean before the
foundation of the world, according to John xvii. 5. as is evident from
Col. i. 15 — 17. the first born of every creature: for by him were all
things created that are in heaven, and that are in earth, &c. and he is
before all things, and by him all things consist. Here the Son, not in
his human or mediatorial character, but in his capacity of creator, is
himself called the first born of every creature. So too Heb. ii. 11. for
both he that sanctifieth, and they that are sanctified, are all of one; and
iii. 2. faithful to him that appointed him. Him who was begotten from
all eternity the Father cannot have begotten, for what was made from
all eternity was never in the act of being made ; him whom the Father
begat from all eternity he still begets; he whom he still begets is not
yet begotten, and therefore is not yet a son; for an action which has
no beginning can have no completion. Besides, it seems to be alto- ^
gether impossible that the Son should be either begotten or born from
all eternity. If he is the Son, either he must have been originally in the
Father, and have proceeded from him, or he must always have been as
he is now, separate from the Father, self-existent and independent. If
he was originally in the Father, but now exists separately, he has under-
gone a certain change at some time or other, and is therefore mutable.
If he always existed separately from, and independently of, the Father,
how is he from the Father, how begotten, how the Son, how separate
in subsistence, unless he be also separate in essence? since (laying aside
metaphysical trifling) a substantial essence and a subsistence are the same

134

thing. However this may be, it will be universally acknowledged that
the Son now at least differs numerically from the Father ; but that
those who differ numerically must differ also in their proper essences,
as the logicians express it, is too clear to be denied by any one
possessed of common reason. Hence it follows that the Father and
the Son differ in essence.

That this is the true doctrine, reason shows on every view of the
subject ; that it is contrary to Scripture, which my opponents persist in
maintaining, remains to be proved by those who make the assertion.
Nor does the type of Melchisedec, on which so much reliance is placed,
involve any difficulty. Heb. vii. 3. without father, without mother, without
descent ; having neither beginning- of days, nor end of life ; but made like
unto the Son of God. For inasmuch as the Son was without any earthly
father, he is in one sense said to have had no beginning of days ; but it
no more appears that he had no beginning of days from all eternity,
than that he had no Father, or was not a Son. If however he derived
his essence from the Father, let it be shown how that essence can have
been supremely divine, that is, identically the same with the essence of
the Father; since the divine essence, whose property it is to be always
one, cannot possibly generate the same essence by which it is generated,
nor can a subsistence or person become an agent or patient under either
1 of the circumstances supposed, unless the entire essence be simultaneously
agent or patient in the same manner also. Now as the effect of gene-
ration is to produce something which shall exist independently of the
generator, it follows that God cannot beget a co-equal Deity, because
unity and infinity are two of his essential attributes. Since therefore
the Son derives his essence from the Father, he is posterior to the
Father not merely in rank (a distinction unauthorized by Scripture, and
by which many are deceived) but also in essence ; and the filial character
itself, on the strength of which they are chiefly wont to build his claim
to supreme divinity, affords the best refutation of their opinion. For
the supreme God is self-existent; but he who is not self-existent, who
did not beget, but was begotten, is not the first cause, but the effect,

135

and therefore is not the supreme God. He who was begotten from
all eternity, must have been from all eternity ; but if he can have
been begotten who was from all eternity, there is no reason why the
Father himself should not have been begotten, and have derived his
origin also from some paternal essence. Besides, since father and son
are relative terms, distinguished from each other both in theory and in
fact, and since according to the laws of contraries the father cannot
be the son, nor the son the father, if (which is impossible from the
nature of relation) they were of one essence, it would follow that the
father stood in a filial relation to the son, and the son in a paternal
relation to the father, — a position, of the extravagance of which any
rational being may judge. For the doctrine which holds that a plurality
of hypostasis is consistent with a unity of essence, has already been
sufficiently confuted. Lastly, if the Son be of the same essence with
the Father, and the same Son after his hypostatical union coalesce in
one person with man, I do not see how to evade the inference, that
man also is the same person with the Father, an hypothesis which would/
give birth to not a few paradoxes. But more may perhaps be said on|
this point, when the incarnation of Christ comes under consideration.

With regard to his existence. John v. 26. as the Father hath life in
himself, so hath he given to the Son to have life in himself, vi. 57. as the
living Father hath sent me, and I live by the Father, so he that eateth
me, &c. This gift of life is for ever.6 Heb. ii. 8. unto the Son he saith,
Thy throne, O God, is for ever and ever, — hence xi. 12. they shall perish,

but thou remainest but thou art the same, and thy years shall not

fail.

With regard to the divine attributes. And first, that of Omni-|
presence; for if the Father has given all things to the Son, even his
very being and life, he has also given him to be wherever he is. In

Thou hast given me to possess

Life in myself for ever; by thee I live,

Though now to Death I yield. Paradise Lost, III. 243.

136

this sense is to be understood John i. 48. before that Philip called thee

/ saw thee. For Nathanael inferred nothing more from this than

what he professes in the next verse, — thou art the Son of God, and
iii. 13. the Son of man which is in heaven. These words can never prove
that the Son, whether of man or of God, is of the same essence with
the Father; but only that the Son of man came down from heaven at
the time when he was conceived in the womb of the Virgin, that though
he was ministering on earth in the body, his whole spirit and mind, as
befitted a great prophet, were in the Father, — or that he, who when
made man was endowed with the highest degree of virtue, is, by reason
of that virtue, or of a superior nature given to him in the beginning,7
even now in heaven ; or rather which was in heaven, the Greek wv having
both significations. Again, Matt, xviii. 20. there am I in the midst of
them, xxviii. 20. / am with you alway, even unto the end of the world.
Even these texts, however, do not amount to an assertion of absolute
omnipresence, as will be demonstrated in the following chapter.

Omniscience. Matt. xi. 27- all things are delivered unto me of my
Father, and no man knoweth the Son, but the Father, neither knoweth any
man the Father, save the Son, and he to whomsoever the Son will reveal
him. John v. 20. the Father loveth the Son, and showeth him all things.
viii. 26. / speak those things that I have heard of him. v. 28. then shall

ye know that as my Father hath taught me, I speak these things.

v. 38. / speak that which I have seen with my Father, xv. 15. all
things that I have heard of my Father, I have made known unto you.
ii. 24, 25. he knew all men for he knew what was in man. xxi. 17.

7 hast been found

By merit, more than birthright, Son of God. Paradise Lost, III. 308.

For their King

Messiah, who by right of merit reigns. VI. 42.

That all the angels and ethereal powers,

They now, and men hereafter, may discern

From what consummate virtue I have chose

This perfect man, by merit call'd my Son,

To earn salvation for the sons of men. Paradise Regained, I. l6S.

137

thou knowest all things, xvi. 30. now are we sure that thou knowest all

things by this we believe that thou earnest forth from God. iii. 31 — 34.

he that cometh from heaven what he hath seen and heard he whom

God hath sent speaketh the words of God ; for God giveth not the Spirit
by measure unto him. Rev. i. 1. the revelation of Jesus Christ, which God
gave unto him, — whence it is written of him, ii. 23. I am he which
searcheth the reins and hearts, — even as it is said of the faithful,
that they know all things ; 1 John ii. 20. ye have an unction from the
Holy One, and ye know all things. Even the Son, however, knows not
all things absolutely ; there being some secret purposes, the knowledge
of which the Father has reserved to himself alone. Mark xiii. 32. of
that day and that hour knoweth no man, no not the angels which are in
heaven, neither the Son, but the Father ; or as it is in Matt. xxiv. 36.
my Father only. Acts i. 7. the times and the seasons, which the Father
hath put in his own power.

Authority.8 Matt, xxviii. 18. all power is given unto me in heaven
and in earth. Luke xxii. 29. / appoint unto you a kingdom, as my Father
hath appointed unto me. John v. 22. the Father hath committed all
judgement unto the Son. v. 43. / am come in my Father's name. vii. 16.
my doctrine is not mine, but his that sent me. viii. 42. I proceeded forth
and came from God; neither came I of myself, but he sent me. xii. 49,
50. / have not spoken of myself, but the Father which sent me, he gave
me a commandment what I should say, and what I should speak, xiv. 24.
the word which ye hear is not mine, but the Father's which sent me. xvii. 2.
as thou hast given him power over all flesh. Rev. ii. 26, 27. to him will
I give power even as I received of my Father.

Omnipotence. John v. 19. the Son can do nothing of himself, but
what he seeth the Father do ; for what things soever he doeth, these also

8 All power

I give thee. Paradise Lost, III. 317-
Scepter and power, thy giving, I assume,
And gladlier shall resign, when in the end
Thou shalt be all in all— VI. 730.
T

138

doeih the Son likewise, v. 30. I can of my own self do nothing, x. 18.
/ have power to lay it down, and I have power to take it again: this
commandment have I received of my Father. Hence Philipp. iii. 21. he

is able even to subdue all things unto himself. Rev. i. 8. I am the

Almighty: though it may be questioned whether this is not said of
God the Father by the Son or the angel representing his authority,
as has been explained before: so also Psal. ii. 7-

Works. John v. 20, 21. for the Father will show him greater

works than these for as the Father raiseth tip the dead, and quick-

eneth them; even so the Son quickeneth whom he will. v. 36. the works that
my Father hath given me to finish, the same works that I do, bear
witness of me that the Father hath sent me: — it is not therefore his
divinity of which they bear witness, but his mission from God; and
so in other places, viii. 28. then shall ye know that I am he, and that
I do nothing of myself x. 32. many good ivorks have I showed you from
my Father, xi. 22. / know that even now, whatsoever thou wilt ask of God,
God will give it thee. v. 41. Father, I thank thee that thou hast heard me.
So likewise in working miracles, even where he does not expressly implore
the divine assistance, he nevertheless acknowledges it. Matt. xii. 28. com-
pared with Luke xi. 20. / cast out devils by the spirit, or finger, of God.
John xiv. 10. the Father that dwelleth in me, he doeth the works. Yet
the nature of these works, although divine, was such, that angels were
not precluded from performing similar miracles at the same time and in
the same place where Christ himself abode daily : John v. 4 an angel
went down at a certain season into the pool. The disciples also performed
the same works. John xiv. 12. he that believeth on me, the works that
I do shall he do also ; and greater works than these shall he do.

The following gifts also, great as they are, were received by him
from the Father. First, the power of conversion. John vi. 44. no man
can come to me, except the Father ichich hath sent me draw him. xvii. 2.
that he should give eternal life to as many as thou hast given him: and
so uniformly; whence arises the expression, Matt. xxiv. 31. — his elect.

139

Wherever therefore Christ is said to have chosen any one, as John
xiii. 18. and xv. 16, 19. he must be understood to speak only of the
election to the apostolical office.

Secondly, creation — but with this peculiarity, that it is always said

Siyono Hit- -J

to have taken place per eum, through him, not by him, but by the Father.
Isai. li. 16. I have put my words in thy mouth, and I have covered thee
in the shadow of mine hand, that I may plant the heavens, and lay the
foundations of the earth, and say unto Zion, Thou art my people. Whether
this be understood of the old or the new creation, the inference is the
same. Rom. xi. 36. for of him, — that is, of the Father, — and through
him, and to him are all things ; to whom be glory for ever. 1 Cor. viii. 6.
to us there is but one God, the Father, of whom are all things, and we in
him ; and one Lord Jesus Christ, by whom are all things. The remaining
passages on the same subject will be cited in the seventh chapter, on
the Creation. But the preposition per must signify the secondary efficient
cause, whenever the efficiens a quo, that is, the principal efficient cause, is
either expressed or understood. Now it appears from all the texts which
have been already quoted, as well as from those which will be produced
hereafter, that the Father is the first or chief cause of all things. This
is evident even from the single passage, Heb. iii. 1 — 6. consider the

Apostle who was faithful to him that appointed him ..who hath

builded the house, that is, the Church. But he that appointed him, v. %
and builded all things, is God, that is, the Father, v. 4.

Thirdly, the remission of sins, even in his human nature. John v. 22.
the Father hath committed all judgement unto the Son. Matt. ix. 6. but
that ye may know that the Son of man hath power on earth to forgive
sins, then saith he, &c. Acts v. 31. him hath God exalted with his right
hand to be a Prince and a Saviour, for to give repentance to Israel, and
forgiveness of sins. Hence Stephen says, vii. 60. Lord, lay not this sin
to their charge. It clearly appears from these passages that the following
expression in Isaiah refers primarily to God the Father, xxxv. 4 — 6.
behold, your God will come with vengeance, even God with a recompense,

t 2

140

he will come and save you : then the eyes of the blind shall be opened, &c.
For it was the Father who appointed Christ to be a Saviour, Acts v. 31.
and the Father is said to come unto him, John xiv. 23. and do the works,
as has been proved before.

Fourthly, preservation. John xvii. 11, 12. holy Father, keep through

thine own name those whom thou hast given me I kept them in thy

name. v. 15. / pray that thou shouldest keep them from the evil.

Col. i. 17. by him all things consist. Heb. i. 3. upholding all things by
the word of his power, where it is read in the Greek, not of his own
power, but of his, namely, of the Father's power.9 But this subject will
come under consideration again in the eighth chapter, on Providence,
where the chief government of all things will be shown to belong pri-
marily to the Father alone; whence the Father, Jehovah, is often called
by the prophets not only the Preserver, but also the Saviour. Those who
refer these passages to the Son, on account of the appellation of Saviour,
seem to fancy that they hereby gain an important argument for his divi-
nity ; as if the same title were not frequently applied to the Father in
the New Testament, as will be shown in the thirteenth chapter.

Fifthly, renovation. Acts v. 31. him hath God exalted with his
right hand, to be a Prince and a Saviour, for to give repentance to
Israel. 1 Cor. i. 30. of him are ye in Christ Jesus, who of God is made
unto us wisdom, and righteousness, and sanctification, and redemption.
2 Cor. iv. 6. for God, who commanded the light to shine out of darkness,
hath shined in our hearts to give the light of the knowledge of the glory
of God in the face of Jesus Christ, v. 17 — 21. behold, all things are become
new, and all things are of God, who hath reconciled himself to us by Jesus

Christ we pray you in Christ's stead, be ye reconciled unto God:

for he hath made him to be sin for us, who knew no sin, that we might

9 This observation is added, because in the Latin version used by Milton the clause is
translated sustinens omnia verba potentice suae, not illius. Peirce (Notes on St. Paul's Epistles)
refers the phrase his power, to God the Father ; but nearly all the best commentators uniformly
explain it as referring to the Son.

141

be made the righteousness of God in him. Hence Jer. xxiii. 6. may be
explained without difficulty ; this is his name whereby he shall be called,
Jehovah our righteousness, and xxxiii. 16. this is the name wherewith she
shall be called (that is, the Church, which does not thereby become
essentially one with God) Jehovah our righteousness.1

Sixthly, the power of conferring gifts — namely, that vicarious (^
power which he has received from the Father. John xvii. 18. as thou
hast sent me into the world, even so have I also sent them into the world.
See also xx. 21. Hence Matt. x. 1. he gave them power against unclean
spirits. Acts iii. 6. in the name of Jesus Christ of Nazareth, rise up and
ivalk. ix. 34. Jesus Christ maheth thee whole. What was said before of
his works, may be repeated here. John xiv. 16. / will pray the Father,
and he shall give you another Comforter, xvi. 13, &c. the Spirit shall
receive of mine.... all things that the Father hath are mine, therefore said
I that he shall take of mine. xx. 21, 22. as my Father hath sent me,

even so send I you receive the Holy Ghost. Hence Eph. iv. 8. he

gave gifts to men; compared with Psal. lxviii. 18. whence it is taken —
thou hast received gifts for men.

Seventhly, his mediatorial work itself, or rather his passion. Matt.
xxvi. 39- O my Father, if it be possible, let this cup pass from me.
Luke xxii. 43. there appeared an angel unto him from heaven, strength-
ening him. Heb. v. 7, 8. who in the days of his flesh, when he had offered
up prayers and supplications with strong crying and tears unto him
that was able to save him from death, and was heard in that he feared:
though he were a Son, yet learned he obedience by the things which he
suffered. For if the Son was able to accomplish by his own independent
power the work of his passion, why did he forsake himself; why did

1 In the original, the sentence is as follows: xxxiii. 16. et hoc est quod vocabit earn
(nempe ecclesiam, non idcirco essentia cum Deo unam) Jehovah justitia nostra ; vel clariore
syntaxi, Jehovam justitiam nostram ; vel si quis mavult, hie qui vocabit earn ; eodem pertinet.
I have omitted in the translation the latter clauses of the sentence, which could scarcely be
made intelligible in a language without inflections.

142

he implore the assistance of his Father ; why was an angel sent to
strengthen him? How then can the Son be considered co-essential and
co-equal with the Father? So too he exclaimed upon the cross — My God,
my God, why hast thou forsaken me ? He whom the Son, himself God,
addresses as God, must be the Father, — why then did the Son call upon the
Father ? Because he felt even his divine nature insufficient to support him
under the pains of death. Thus also he said, when at the point of death,
Luke xxiii. 46. Father, into thy hands I commend my spirit. To whom rather
than to himself as God would he have commended himself in his human
nature, if by his own divine nature alone he had possessed sufficient power
to deliver himself from death? It was therefore the Father only who
raised him again to life; which is the next particular to be noticed.

Eighthly, his resuscitation from death. 2 Cor. iv. 14. knowing that
he which raised up the Lord Jesus, shall raise up us also by Jesus, and
shall present us with you. 1 Thess. iv. 14. them also which sleep in Jesus
shall God bring with him. But this point has been sufficiently illus-
trated by ample quotations in a former part of the chapter.

Ninthly, his future judicial advent.2 Rom. ii. 16. in the day when God
shall judge the secrets of men by Jesus Christ according to my gospel.
1 Tim. vi. 14. until the appearing of our Lord Jesus Christ.

Tenthly, divine honours. John v. 22, 23. the Father hath committed
all judgement unto the Son ; that all men should honour the Son, even

as they honour the Father which hath sent him. Philipp. ii. 9 — 11. God

hath highly exalted him, and hath given him a name.... that at the name
of Jesus every knee should bow ....and that every tongue shotdd confess
that Jesus Christ is Lord, to the glory of God the Father. Heb. i. 6.
when he bringeth in the first-begotten into the world, he saith, And
let all the angels of God worship him. Rev. v. 12* worthy is the Lamb

But whom send I to judge them? Whom but thee,
Vicegerent Son ? To thee I have transferr'd
All judgement, whether in Heav'n, or Earth, or Hell. Paradise Lost, X. 55.

143

that was slain to receive power, &c. Hence Acts vii. 59. calling upon
God, and saying, Lord Jesus, receive my spirit, ix. 14. all that call
upon thy name. 1 Cor. i. 2. with all that in every place call upon the
name of Jesus Christ our Lord. 2 Tim. ii. 22. with them that call upon
the Lord out of a pure heart, that is, as it is explained Col. iii. 17.

whatsoever ye do do it in the name of the Lord Jesus, giving thanks

to God and the Father by him. 2 Tim. ii. 19. every one that nameth the
name of Christ. It appears therefore that when we call upon the Son of
God, it is only in his capacity of advocate with the Father. So Rev. xxii.
20. even so, come, Lord Jesus — namely, to execute judgement, which the
Father hath committed unto him, that all men might honour the Son, he.
John v. 22, 23.

Eleventhly, baptism in his name. Matt, xxviii. 18, 19. all power is
given unto me in heaven and in earth; go ye therefore and teach all
nations, baptizing them in the name of the Father, and of the Son, and
of the Holy Ghost. More will be said on this subject in the next
chapter.

Twelfthly, belief in him; if indeed this should be considered as
an honour peculiar to divinity; for the Israelites are said, Exod. xiv. 31.
to believe Jehovah and his servant Moses. Again, to believe the prophets
occurs 2 Chron. xx. 20. and faith toward all saints Philem. 5. and Moses
in whom ye trust, John v. 45. Whence it would seem, that to believe in
any one is nothing more than an Hebraism, which the Greeks or Latins
express by the phrase to believe any one; so that whatever trifling distinction
may be made between the two, originates in the schools, and not in Scrip-
ture. For in some cases to believe in any one implies no faith at all. John
ii. 23, 24. many believed in his name.... but Jesus did not commit himself unto
them. xii. 42. many believed on him, but because of the Pharisees they did not
confess him. On the other hand, to believe any one often signifies the highest
degree of faith. John v. 24. he that believeth on him (qui credit ei) that sent
me, hath everlasting life. Rom. iv. 3. Abraham believed God, and it was counted
unto him for righteousness. 1 John v. 10. he that believeth not God. See

144

also Tit. iii. 8. This honour, however, like the others, is derived from the
Father. John iii. 35, 36. the Father hath given all things into his hand:
he that believeth on the Son hath everlasting life. vi. 40. this is the will of
him that sent me, that every one which seeth the Son, and believeth on him,
may have everlasting life. xii. 44. Jesus cried and said, He that believeth
on me, believeth not on me, but on him that sent me. Hence xiv. 1. ye believe
in God, believe also in me. 1 John iii. 23. this is his commandment, that we
should believe on the name of his Son Jesus Christ. It may therefore be
laid down as certain, that believing in Christ implies nothing more than
that we believe Christ to be the Son of God, sent from the Father for
our salvation. John xi. 25 — 27- Jesus said unto her, I am the resurrection
and the life ; he that believeth in me, though he were dead, yet shall he live :
and whosoever liveth and believeth in me shall never die. JBelievest thou
this? She saith unto him, Yea, Lord; I believe that thou art the Christ,
the Son of God, which should come into the world.

Thirteenthly, divine glory. John i. 1. the Word was with God,
and the Word was God. v. 14. we beheld his glory, the glory as of
the only-begotten of the Father, irapa. Ylarpos. v. 18. no man hath seen
God at any time ; the only-begotten Son, which is in the bosom of the
Father, he hath declared him. vi. 46. not that any man hath seen the
Father, save he which is of God, 6 wv irapa tov Qeov. xvii. 5. glorify
thou me with thine own self with the glory which I had with thee before
the world was. No one doubts that the Father restored the Son, on
his ascent into heaven, to that original place of glory of which he here
speaks. That place will be universally acknowledged to be the right hand
of God ; the same therefore was his place of glory in the beginning, and
from which he had descended. But the right hand of God primarily
signifies a glory, not in the highest sense divine, but only next in dignity
to God. So v. 24. that they may behold my glory which thou hast given me ;
for thou lovedst me before the foundation of the world. In these, as in
other passages, we are taught that the nature of the Son is indeed divine,
but distinct from and clearly inferior to the nature of the Father, — for
to be with God, irpos Qeov, and to be from God, irapa 6e£, — to be God,

145

and to be in the bosom of God the Father, — to be God, and to be from
God, — to be the one invisible God, and to be the only-begotten and visible,
are things so different that they cannot be predicated of one and the same
essence. Besides, the fact that the glory which he had even in his divine
nature before the foundation of the world, was not self-derived, but
given by the love of the Father, plainly demonstrates him to be inferior
to the Father. So Matt. xvi. 27. ** the glory of his Father. Acts iii.
13. the God of Abraham, and of Isaac, and of Jacob, the God of our
fathers, hath glorified his Son Jesus. Col. i. 19- it pleased the Father
that in him should all fulness dwell, ii. 9. in him dwelleth all the ful-
ness of the Godhead bodily. Eph. iii. 19. that ye might be filled with
all the fulness of God. These passages most clearly evince that Christ
has received his fulness from God, in the sense in which we shall
receive our fulness from Christ. For the term bodily, which is sub-
joined, either means substantially, in opposition to the vain deceit men-
tioned in the preceding verse,3 or is of no weight in proving that
Christ is of the same essence with God. 1 Pet. i. 21. ivho gave him
glory, that your faith arid hope might be in God. ii. 4. chosen of God
and precious. 2 Pet. i. 16, 17. we were eye-witnesses of his mcyesty ; for
he received from God the Father honour and glory, when there came
such a voice to him — . 1 Pet. iv. 11. compared with 2 Pet. iii. 18. that
God in all things may be glorified, through Jesus Christ, to whom be
praise and dominion for ever and ever: but grow in grace, and in the
knowledge of our Lord and Saviour Jesus Christ ; to whom be glory both
now and for ever. On a collation of the two passages, it would seem
that the phrase our Lord, in the latter, must be understood of the
Father, as is frequently the case. If however it be applied to the Son, the
inference is the same, for it does not alter the doctrine of the former
passage. John xii. 41. citing Isai. lxiii. 5. these things said Esaias, when

1 Milton seems to have had the same idea in his mind in the following passage:

■' Beyond compare the Son of God was seen
Most glorious; in him all his Father shone
Substantially express'd — .' Paradise Lost, III. 138.

146

he saw his glory, and spake of him, — that is, the glory of the only-
begotten, given to the Son by the Father. Nor is any difficulty
created by Isai. xlii. 8. I am Jehovah, that is my name; and my glory
will I not give to another, neither my praise to graven images. For
though the Son be another than the Father, God's meaning is merely
that he will not give his glory to graven images and strange gods, — not
that he will not give it to the Son, who is the brightness of his glory,
and the express image of his person,4 and upon whom he had promised
that he would put his Spirit, v. 1. For the Father does not alienate
his glory from himself in imparting it to the Son, inasmuch as the
Son uniformly glorifies the Father.5 John xiii. 31. now is the Son of man
glorified, and God is glorified in him. viii. 50. / seek not mine own glory ;
there is one that seeketh and judgeth.

4 ' On his right

The radiant image of his glory sat,

His only Son.' Paradise Lost, III. 62.

' Son, thou in whom my glory I behold
In full resplendence, heir of all my might — .' V. 719.

' Effulgence of my glory, Son belov'd,
Son in whose face invisible is beheld
Visibly, what by Deity I am;
And in whose hand what by decree I do,
Second Omnipotence. VI. 680.

Unfolding bright

Toward the right hand his glory, on the Son
Blaz'd forth unclouded Deity: He full
Resplendent all his Father manifest
Express'd. X. 63.

5 O Father, O supreme of heavenly thrones,
First, Highest, Holiest, Best, thou always seek'st
To glorify thy Son, I always thee,

As is most just : This I my glory account,

My exaltation, and my whole delight, &c. VI. 723.

Shall I seek glory then, as vain men seek,
Oft not deserv'd ? I seek not mine, but his
Who sent me, and thereby witness whence I am.

Paradise Regained, II. 105.

147

Hence it becomes evident on what principle the attributes of the
Father are said to pertain to the Son. John xvi. 15. all things that the
Father hath are mine. xvii. 6, 7. thine they were, and thou gavest them
me;.... now they have known that all things whatsoever thou hast given me
are of thee. It is therefore said, v. 10. all mine are thine, and thine
are mine — namely, in the same sense in which he had called the king-
dom his, Luke xxii. 30. for he had said in the preceding verse, /
appoint unto you a kingdom, as my Father hath appointed unto me.

Lastly, his coming to judgement. 1 Tim. vi. 14. until the appearing
of our Lord Jesus Christ, which in his time he shall show, who is the
blessed and only Potentate, the King of kings and Lord of lords ; who
only hath immortality, dwelling in the light which no man can approach
unto; whom no man hath seen, nor can see.

Christ therefore, having received all these things from the Father, and
being in the form of God, thought it not robbery to be equal with God,
Philipp. ii. 5. namely, because he had obtained them by gift, not by robbery.
For if this passage imply his co-equality with the Father, it rather refutes
than proves his unity of essence ; since equality cannot exist but between
two or more essences. Further, the phrases he did not think it, — he
made himself of no reputation, (literally, he emptied himself,) appear in-
applicable to the supreme God. For to think is nothing else than to
entertain an opinion, which cannot be properly said of God.6 Nor can the
infinite God be said to empty himself, any more than to contradict himself;
for infinity and emptiness are opposite terms. But since he emptied him-
self of that form of God in which he had previously existed, if the form
of God is to be taken for the essence of the Deity itself, it would
prove him to have emptied himself of that essence, which is impos-
sible.

6 ' Opinio autem in Deum non cadit.' Milton uses the same words in his treatise on
Logic, where he assigns the reason. ' Opinio tamen in Deum non cadit, quia per causas
seque omnia cognoscit.' Prose Works, VI. 293. For, as he says in his Speech for the
Liberty of Unlicensed Printing, ' opinion is but knowledge in the making.' I. 322.

U 2

148

Again, the Son himself acknowledges and declares openly, that the
Father is greater than the Son ; which was the last proposition I under-
took to prove. John x. 29. my Father is greater than all. xiv. 28. my
Father is greater than I. It will be answered, that Christ is speaking
of his human nature. But did his disciples understand him as speaking
merely of his human nature ? Was this the belief in himself which Christ
required? Such an opinion will scarcely be maintained. If therefore he
said this, not of his human nature only, (for that the Father was greater
than he in his human nature could not admit of a doubt) but in the
sense in which he himself wished his followers to conceive of him both as
God and man, it ought undoubtedly to be understood as if he had said,
My Father is greater than I, whatsoever I am, both in my human and
divine nature ; otherwise the speaker would not have been he in whom
they believed, and instead of teaching them, he would only have been im-
posing upon them with an equivocation. He must therefore have intended
to compare the nature with the person, not the nature of God the Father
with the nature of the Son in his human form. So v. 31. as the Father
gave me commandment, even so I do. John v. 18, 19. Being accused by
the Jews of having made himself equal with God, he expressly denies
it : the Son can do nothing of himself, v. 30. as I hear I judge, and my
judgement is just ; because I seek not mine own will, but the will of my
Father which sent me. vi. 38. / came down from heaven, not to do mine
own will, but the will of him that sent me. Now he that was sent was
the only begotten Son ; therefore the will of the Father is other and
greater than the will of the only begotten Son. vii. 28. Jesus cried in

the temple, saying / am not come of myself, viii. 29. he that sent

me is with me : the Father hath not left me alone ; for I do always those
things that please him. If he says this as God, how could he be left by
the Father, with whom he was essentially one ? if as man, what is meant
by his being left alone, who was sustained by a Godhead of equal power ?
And why did not the Father leave him alone f — not because he was
essentially one with him, but because he did always those things that
pleased him, that is, as the less conforms himself to the will of the greater.
v. 42. neither came I of myself, — not therefore of his own Godhead, —

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but he sent me: he that sent him was therefore another and greater
than himself, v. 49. / honour my Father, v. 50. / seek not mine own glory.
v. 54. if I honour myself, my glory is nothing ; it is therefore less than the

Father's glory, x. 24, 25. if thou be the Christ, tell us plainly the

works that I do in my Father's name, they bear witness of me. xv. 10.
as I have kept my Father's commandments, and abide in his love. xvi. 25.
the time cometh when I shall no more speak to you in proverbs, but I shall
shew you plainly of the Father, xx. 17. / ascend unto my Father and
your Father; and to my God, and your God. Compare also Rev. i. 11.
/ am Alpha and Omega, and v. 17. / [am the first and the last. See
also ii. 8. iii. 12. him that overcometh will I make a pillar in the temple of
my God, which is repeated three times successively. Here he, who had
just before styled himself the first and the last, acknowledges that the
Father was his God. Matt. xi. 25, 26. / thank thee, O Father, Lord
of heaven and earth ; because thou hast hid these things, &c. even so,
Father, for so it seemed good in thy sight.

Thus far we have considered the testimony of the Son respecting the
Father ; let us now enquire what is the testimony of the Father respect-
ing the Son : for it is written, Matt. xi. 27. no man knoweth the Son, but
the Father; neither knoweth any man the Father, save the Son, and he
to whomsoever the Son will reveal him. 1 John v. 9. this is the witness
of God which he hath testified of his Son. Here the Father, when about
to testify of the Son, is called God absolutely ; and his witness is most
explicit. Matt. iii. 17. this is my beloved Son, in whom I am well pleased.
Isai. xlii. 1. compared with Matt. xii. 18. behold my servant, whom
I uphold; mine elect in whom my soul deUghteth ; I have put my spirit
upon him : — see also Matt. xvii. 5. 2 Pet. i. 17. for he received from
God the Father honour and glory, when there came such a voice to him
from the excellent glory, This is my beloved Son, in whom I am well pleased.
Mai. iii. 1. even the messenger of the covenant, behold he shall come, saith
Jehovah of hosts : and still more clearly Psal. ii. where God the Father is
introduced in his own person as explicitly declaring the nature and offices
of his Son. Psal. vii. 8, 11, 12. / will declare the decree; Jehovah hath

V-i

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said unto me, Thou art my Son ask of me and I shall give serve

Jehovah kiss the Son. Heb. i. 8, 9. unto the Son he saith, Thy throne,

O God, is for ever and ever thou hast loved righteousness, and hated

iniquity; therefore God, even thy God, hath anointed thee with the oil of
gladness above thy fellows. To the above may also be added the testimony
of the angel Gabriel, Luke i. 32. he shall be great, and shall be called
the Son of the Highest, and the Lord God shall give unto him the throne
of his father David. If then he be the Son of the Most High, he is
not himself the Most High.

The apostles every where teach the same doctrine ; as the Baptist
had done before them. John i. 29. behold, the Lamb of God. v. 33, 34.
/ knew him not, but he that sent me to baptize with water, the same said
unto me, &c. and I saw, and bare record that this is the Son of God. iii. 32.
what he hath seen and heard, that he testifieth, &c. — not he alone that
was earthly, nor did he speak only of earthly things, but he that is
above all, and that cometh from heaven, v. 31. lest it should be still
contended that this and similar texts refer to the human nature of
Christ. 2 Cor. iv. 4, 6. lest the light of the glorious Gospel of Christ, who
is the image of God, should shine unto them. Col. i. 15. who is the image
of the invisible God, the first-born of every creature. Philipp. ii. 6. in the
form of God. Heb. i. 2. whom he hath appointed heir. v. 3. the bright-
ness of his glory, and the express image of his person. The terms
here used, being all relative, and applied numerically to two persons,
prove, first, that there is no unity of essence, and secondly, that the one
is inferior to the other. So v. 4. being made so much better than the
angeh, as he hath by inheritance obtained a more excellent name than
they. 1 Cor. iii. 23. ye are Chrisfs, and Christ is God's. Here, if any
where, it might have been expected that Christ would have been desig-
nated by the title of God ; yet it is only said that he is God's. The
same appears even more clearly in what follows; xi. 3. / would have

you know that the head of Christ is God. Eph. i. 17. the God

of our Lord Jesus Christ. 1 Cor. xv. 27. when he saith, all things
are put under him, it is manifest that he is excepted, which did put all

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things under him : and when all things shall be subdued unto him, then
shall the Son also himself be subject unto him that put all things under
him, that God may be all in all. Here the usual subterfuge of the
opponents of this doctrine, that of alleging the mediatorial office of
Christ can be of no avail; since it is expressly declared, that when
the Son shall have completed his functions as mediator, and nothing
shall remain to prevent him from resuming his original glory as only
begotten Son, he shall nevertheless be subject unto the Father.

Such was the faith of the saints respecting the Son of God; such
is the tenor of the celebrated confession of that faith ; such is the doc-
trine which alone is taught in Scripture, which is acceptable to God, and
has the promise of eternal salvation. Matt. xvi. 15 — 19- whom say ye that
I am? and Simon Peter answered and said, Thou art the Christ, the
Son of the living God : and Jesus answered and said unto him ; Blessed
art thou, Simo?i Bar-jona : for flesh and blood hath not revealed it unto

thee, but my Father which is in heaven upon this rock I will build my

Church. Luke ix. 20. the Christ of God. John i. 49, 50. Nathanael
answered and saith unto him, Rabbi, thou art the Son of' God ; thou art
the King of Israel, vi. 69- we believe and are sure that thou art that
Christ, the Son of the living God. ix. 35 — 38. dost thou believe on the
Son of God? he answered and said, Who is he, Lord, that I might
believe on him ? and Jesus saith unto him, Thou hast both seen him,
and it is he that talheth with thee : and he said, Lord, I believe ; and
he worshipped him. xi. 22, 26, 27. / know that even now, whatsoever
thou wilt ash of God, God will give it thee: whosoever liveth and
believeth in me, shall never die : believest thou this ? she saith unto him,
Yea, Lord, I believe that thou art the Christ, the Son of God, which
should come into the world, xvi. 27, 30, 31. the Father himself loveth
you, because ye have loved me, and have believed that I came out from
God: now are we sure that thou knowest all things; by this we believe
that thou earnest forth from God. xvii. 3, 7, 8, 21. this is life eternal,
that they might know thee the only true God, and Jesus Christ whom thou
hast sent: now they have known that all things, whatsoever thou hast

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given me, are of thee; for I have given unto them the words which
thou gavest me; and they have received them, and have known surely
that I came out from thee : that the world may believe that thou hast
sent me. xx. 31. these are ivritten, that ye might believe that Jesus is
the Christ, the Son of God, and that believing, ye might have life

through his name. Acts viii. 37- ' if thou believest, thou mayest / believe

that Jesus Christ is the Son of God. Rom. x. 9. if thou shalt believe
in thine heart that God hath raised him from the dead, thou shalt be
saved. Col. ii. 2. that their hearts might be comforted, being knit together
in love, and unto all riches of the full assurance of understanding, to
the acknowledgement of the mystery of God, and of the Father, and of
Christ. Philipp. iv. 6, 7. let your requests be made known unto God:
and the peace of God, which passeth all understanding, shall keep your
hearts and minds through Christ Jesus. 1 Pet. i. 21. who by him do
believe in God, that raised him up from the dead, and gave him glory ;
that your faith and hope might be in God. 1 John iv. 15. ivhosoever
shall confess that Jesus is the Son of God, God dwelleth in him, and
he in God. v. 1. ivhosoever believeth that Jesus is the Christ, is born
of God. v. 5. who is he that overcometh the world, but he that believeth
that Jesus is the Son of God? Finally, this is the faith proposed to
us in the Apostles' Creed, the most ancient and universally received
compendium of belief in the possession of the Church.

Christian Doctrine: Book I, Chapter 6

CHAP. VI.

Of the
Holy Spirit.

Having concluded what relates to the Father and the Son, the next
subject to be discussed is that of the Holy Spirit, inasmuch as this latter
is called the Spirit of the Father and the Son. With regard to the nature
of the Spirit, in what manner it exists, or whence it arose, Scripture
is silent; which is a caution to us not to be too hasty in our conclusions
on the subject. For though it be a Spirit, in the same sense in which
the Father and Son are properly called Spirits; though we read that
Christ by breathing on his disciples gave to them the Holy Ghost, or
rather perhaps some symbol or pledge of the Holy Ghost, John xx. 22. —
yet in treating of the nature of the Holy Spirit, we are not authorized
to infer from such expressions, that the {Spirit was_breathed fromu,the
Father and the Son.7 The terms emanation and procession, employed by
theologians on the authority of John xv. 26. do not relate to the nature
of the Holy Spirit; the Spirit of truth, 6 -n-apd tov Uarpos €K7ro-
peverai, who proceedeth or goeth forth from the Father ; which single
expression is too slender a foundation for the full establishment of so
great a mystery, especially as these words relate rather to the mission
than to the nature of the Spirit; in which sense the Son also is often
said e£eX0eii/, which in my opinion may be translated either to go forth
or to proceed from the Father, without making any difference in the
meaning. Nay, we are even said to live by every word (eKiropewfiivy)

7 This seems to be said in allusion to the controversies which arose between the Eastern
and Western Churches on the subject of the spiration or procession of the Holy Ghost
from the Father and the Son.

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that proceedeth, or goeth forth from the mouth of God, Matt. iv. 4. Since

/therefore the Spirit is neither said to be generated nor created, nor is

Wy other mode of existence specifically attributed to it in Scripture,

we must be content to leave undetermined a point on which the sacred

writers have preserved so uniform a silence.

r The name of Spirit is also frequently applied to God and angels,
and to the human mind.8 When the phrase, the Spirit of God, or the
Holy Spirit, occurs in the Old Testament, it is to be variously inter-

4_ r preted ; sometimes it signifies God the Father himself, — as Gen. vi. 3.
my Spirit shall not alway strive with man ; sometimes the power and virtue

x^« of the Father, and particularly that divine breath or influence by which
every thing is created and nourished. In this sense many both of
the ancient and modern interpreters understand the passage in Gen. i. 2.
the Spirit of God moved upon the face of the waters? Here, how-
ever, it appears to be used with reference to the Son, through whom
the Father is so often said to have created all things. Job xxvi. 13.
by his Spirit he hath garnished the heavens, xxvii. 3. the Spirit of God
is in my nostrils, xxxiii. 4. the Spirit of God hath made me, and the
breath of the Almighty hath given me life. Psal. civ. 30. thou sendest
forth thy Spirit, they are created, cxxxix. 7. whither shall I go then from
thy Spirit ■? Ezek. xxxvii. 14. / shall put my Spirit in you, and ye shall
live. See also many other similar passages.

8 ' Sciunt, qui in Hebrseis literis versati sunt, quam late pateat Spiritus nomen. Origine
sua ventum significat ; ob cujus subtilitatem, quae visum fugit, ad alia transfertur : primum
ad substantias; nam Deus, angeli boni malique, deinde ipse hominis animus eo vocabulo
nuncupatur.' Grotius ad Luc. ix. 55. See also Glocester Ridley's First Sermon on the
Divinity and Personality of the Holy Ghost, where he cautions against those grosser errors
which arise from a confusion of kind.

9 Milton seems to allude to the Rabbinical interpretation of this passage, which, follow-
ing the opinion of some of the Fathers, explains the Spirit of God to mean t»jV 81/1/ayuiu
8ta7r\ao"nK»;V, or Trjv ivepyei'av £wt/k»/V, the creative or vivifying power. It seems extra-
ordinary that Patrick should have chosen to adopt a mode of explanation nearly similar,
and not less objectionable. ' This therefore we are to understand to be here meant ; the
infinite wisdom and power of God, which made a vehement commotion and mighty fer-
mentation (by raising perhaps a great wind) upon the face of the waters.' So too Grotius.

155

Sometimes it means an angel. Isai. xlviii. 16. the Lord Jehovah and
his Spirit hath sent me. Ezek. iii. 12. then the Spirit took me up? See
also v. 14, 24, &c.

Sometimes it means Christ, who according to the common opinion
was sent by the Father to lead the Israelites into the land of
Canaan. Isai. lxiii. 10, 11. they rebelled, and vexed his Holy Spirit...
where is he that put his Holy Spirit within them ? — that is, the angel
to* whom he transferred his own name, namely, Christ whom they
tempted, Numb. xxi. 5, &c. compared with 1 Cor. x. 9.

Sometimes it means that impulse or voice of God by which the
prophets were inspired. Nehem. ix. 30. thou testifiedst against them by
thy Spirit in thy prophets.

Sometimes it means that light of truth, whether ordinary or extra-
ordinary, wherewith God enlightens and leads his people. Numb. xiv. 24.
my servant Caleb, because he had another Spirit within him — . Nehem.
ix. 20. thou gavest also thy good Spirit to instruct them. Psal. li. 11, 12.

take not thy Holy Spirit from me renew a right Spirit within me.

cxliii. 10. thy Spirit is good; lead me into the land of uprightness. Un-
doubtedly neither David, nor any other Hebrew, under the old covenant,
believed in the personality of that good and Holy Spirit, unless per-
haps as an angel.2

More particularly, it implies that light which was shed on Christ
himself. Isai. xi. 2. the Spirit of Jehovah shall rest upon him, the Spirit
of wisdom and understanding, the Spirit of counsel and might, the Spirit
of knowledge and of the fear of Jehovah, xlii. 1. / have put my Spirit

1 The Spanish Jesuit Sanctius, and Pradus {In Ezechielem Explanationes, &c. Romse
1596.) understand this passage in the sense attributed to it by Milton.

See an elaborate refutation of the opinion that this doctrine was unknown before the
Christian Revelation, in Ridley's Second Sermon on the Holy Ghost.

x 2

156

upon him, compared with Acts x. 38. how God anointed Jesus of Naza-
reth with the Holy Ghost and with power.

It is also used to signify the spiritual gifts conferred by God on
individuals, and the act of gift itself. Gen. xli. 38. a man in whom the
Spirit of God is. Numb. xi. 17, 25, 26, 29. / will take of the Spirit
which is upon thee, and will put it upon them. 2 Kings ii. 9- / pray
thee, let a double portion of thy Spirit be upon me. v. 15. the Spirit
of Elijah doth rest upon JElisha.

Nothing can be more certain, than that all these passages, and
many others of a similar kind in the Old Testament, were under-
stood of the virtue and power of God the Father, inasmuch as the
Holy Spirit was not yet given, nor believed in, even by those who
prophesied that it should be poured forth in the latter times.

So likewise under the Gospel, what is called the Holy Spirit, or
the Spirit of God, sometimes means the Father himself. Matt. i. 18, 20.
that which is conceived in her is of the Holy Ghost. Luke i. 35. the
Iloly Ghost shall come upon thee, and the power of the Highest shall
overshadow thee ; therefore also that holy thing which shall be born of
thee, shall be called the Son of God,

Again, it sometimes means the virtue and power of the Father. Matt,
xii. 28. compared with Luke xi. 20. / cast out devils by the Spirit or
finger of God. Rom. i. 4. declared to be the Son of God with power,
according to the Spirit of holiness, by the resurrection from the dead.
For thus the Scripture teaches throughout, that Christ was raised by the
power of the Father, and thereby declared to be the Son of God. See
particularly Acts xiii. 32, 33. quoted in the beginning of the last chapter.
But the phrase, according to the Spirit (secundum Spiritum) seems to
have the same signification as Eph. iv. 24. which after God (secundum
Deum) is created in righteousness and true holiness; and 1 Pet. iv. 6.
that they might live according to God (secundum Deum) in the Spirit.

157

Isai. xlii. 1. compared with Heb. ix. 14. I have put my Spirit upon him

who through the eternal Spirit offered himself without spot to God.

Luke iv. 1. Jesus, being- full of the Holy Ghost, and v. 18. compared
with Isai. lxi. 1. the Spirit of the Lord Jehovah is upon me, because he
hath anointed me to preach the gospel to the poor ; he hath ■ sent me,
&c. Acts x. 38. God anointed Jesus of Nazareth with the Holy Ghost
and with power, i. 2. after that he through the Holy Ghost had given
commandments unto the apostles tvhom he had chosen. It is more pro-
bable that these phrases are to be understood of the power of the
Father, than of the Holy Spirit itself; for how could it be necessary
that Christ should be filled with the Holy Spirit, of whom he had
himself said, John xvi. 15. he shall take of mine ? For the same reason
I am inclined to believe that the Spirit descended upon Christ at his
baptism, not so much in his own name, as in virtue of a mission from
the Father, and as a symbol and minister of the divine power. For
what could the Spirit confer on Christ, from whom he was himself
to be sent, and to receive all things ? Was his purpose to bear witness
to Christ ? But as yet he was himself not so much as known. Was
it meant that the Spirit should be then manifested for the first time
to the church? But at the time of his appearance nothing was said
of him or of his office ; nor did that voice from heaven bear any
testimony to the Spirit, but only to the Son. The descent therefore
and appearance of the Holy Spirit in the likeness of a dove, seems to
have been nothing more than a representation of the ineffable affection
of the Father for the Son, communicated by the Holy Spirit under
the appropriate image of a dove, and accompanied by a voice from
heaven declaratory of that affection.3

3 In likeness of a dove

The Spirit descended, while the Father's voice

From Heav'n pronounc'd him his beloved Son. Paradise Regained, I. 30.
In another part of the same book, Milton intimates an uncertainty respecting the real signi-
fication of the descent of the Holy Spirit, which is very consistent with the hesitating man-
ner in which he comments on the passage in this treatise.

thence on his head

A perfect dove descend, (whate'er it meant,)

And out of Heav'n the sorran voice I heard, &c. 82.

158

Thirdly, the Spirit signifies a divine impulse, or light, or voice, or
word, transmitted from above either through Christ, who is the Word
of God, or by some other channel. Mark xii. 36. David himself said by
the Holy Ghost. Acts i. 16. the Holy Ghost by the mouth of David
spake before concerning Judas, xxviii. 25. well spake the Holy Ghost
by Esaias the prophet. Heb. iii. 7. wherefore, as the Holy Ghost saith,
To-day if ye will hear his voice, &c. ix. 8. the Holy Ghost this signifying,
that the way into the holiest of all was not yet made manifest, x. 15.
whereof the Holy Ghost also is a witness to us. 2 Pet. i. 21. holy men
of God spake as they were moved by the Holy Ghost. Luke ii. 25, 26.
the Holy Ghost was upon him : and it was revealed unto him by the
Holy Ghost — . It appears to me, that these and similar passages cannot
be considered as referring to the express person of the Spirit, both
because the Spirit was not yet given, and because Christ alone, as has
been said before, is, properly speaking, and in a primary sense, the Word
of God, and the Prophet of the Church ; though God at sundry times
and in divers manners spake in time past unto the fathers by the pro-
phets, Heb. i. 1. whence it appears that he did not speak by the Holy
Spirit alone, unless the term be understood in the signification which
I have proposed, and in a much wider sense than was subsequently
attributed to it. Hence, 1 Pet. i. 11. searching what or what manner
of time the Spirit of Christ which was in them — that is, in the prophets —
did signify, must either be understood of Christ himself, — as iii. 18,19.
quickened by the Spirit, by which also he went and preached unto the
spirits in prison, — or it must be understood of the Spirit which sup-
plied the place of Christ the Word and the Chief Prophet.

Lastly, the Spirit signifies the person itself of the Holy Spirit, or
its symbol. Matt. iii. 16. Mark i. 10. he saw the Spirit of God descend-
ing like a dove, and lighting upon him. Luke iii. 22. in a bodily shape
like a dove. John i. 32, 33. like a dove. Nor let it be objected, that
a dove is not a person; for an intelligent substance, under any form
whatever, is a person ; as for instance, the four living creatures
seen in Ezekiel's vision, ch. i. John xiv. 16, 17. another Comforter.

159

See also v. 26. xv. 26. xvi. 7, 13. xx. 22. he breathed on them, and
saith unto them, Receive ye the Holy Ghost, — which was a kind of sym-
bol, and sure pledge of that promise, the fulfilment of which is recorded
Acts ii. 2 — 4, 33. having received of the Father the promise of the Holy
Ghost, he hath shed forth this. Matt, xxviii. 19. in the name of the
Father, and of the Son, and of the Holy Ghost. Acts xv. 28. it seemed
good to the Holy Ghost. Rom. viii. 16. the Spirit itself beareth witness

with our spirit, v. 26. it helpeth our infirmities it maketh intercession

for us. Eph. i. 13, 14. t<£ 7ruevfxaTt no dyitpj 09 ecmv dppaficou' ye were
sealed with that Holy Spirit of promise which (who, Whitby, Mac-
knight) is the earnest of our inheritance, iv. 30. grieve not the Holy
Spirit of God.

Lastly, it signifies the donation of the Spirit itself, and of its attend-
ant gifts. John vii. 39. but this spake he of the Spirit, which they
that believe on him should receive ; for the Holy Ghost was not yet
given. Matt. iii. 11. he shall baptize you with the Holy Ghost and with
fire. See also Acts i. 5. and xi. 16. 1 Thess. v. 19. quench not the
Spirit.

Who this Holy Spirit is, and whence he comes, and what are his
offices, no one has taught us more explicitly than the Son of God
himself, Matt. x. 20. it is not ye that speak, but the Spirit of your
Father that speaketh in you. Luke xi. 13. how much more shall your
heavenly Father give the Holy Spirit to them that ask him. xxiv. 49. behold,
I send the promise of my Father upon you ; but tarry ye in the city of
Jerusalem, until ye be endued with power from on high. John xiv. 16, 17.
/ will pray the Father, and he shall give you another Comforter, that
he may abide with you for ever, even the Spirit of truth, v. 26. the
Comforter, which is the Holy Ghost, whom the Father will send in my
name. xv. 26. the Comforter, whom I will send unto you from the

Father, which proceedeth from the Father, he shall testify of me.

xvi. 7. I will send him unto you. v. 8. when he is come, he will reprove
the world—, v. 13. he shall not speak of himself; but whatsoever he

160

shall hear, that shall he speak, v. 14. he shall glorify me, for he shall
receive of mine. v. 15. all things that the Father hath are mine; there-
fore said I that he shall take of mine. xx. 22. when he had said this,
he breathed on them, and saith unto them, Receive ye the Holy Ghost.
Acts ii. 2 — 4, 33. having received of the Father the promise of the Holy
Ghost, he hath shed forth this — . v. 32. we are his witnesses of these
things, and so is also the Holy Ghost whom God hath given to them
that obey him. Rom. xv. 13. now the God of hope Jill you with all joy
and peace in believing, that ye may abound in hope through the power of
the Holy Ghost. 1 Cor. xii. 3. no man can say that Jesus is the Lord,
but by the Holy Ghost. Heb. ii. 4. God also bearing them witness both
with signs and wonders, and with divers miracles, and gifts of the Holy
Ghost, according to his own will. Hence he is called the Spirit of the
Father, the Spirit of God, and even the Spirit of Christ. Matt. x. 20.
it is the Spirit of your Father that speaheth in you. Rom. viii. 9. but
ye are not in the flesh, but in the Spirit, if so be that the Spirit of
God dwell in you : now if any man have not the Spirit of Christ, he
is none of his. v. 15, 16. ye have received the spirit of adoption, whereby
we cry, Abba, Father; the Spirit itself beareth witness with our spirit,
that we are the sons of God. 1 Cor. vi. 11. by the Spirit of our God.
2 Cor. i. 21, 22. he which stablisheth us with you in Christ, and hath
anointed us, is God; who hath also sealed us, and given the earnest of
the Spirit in oar hearts. Gal. iv. 6. God hath sent forth the Spirit of
his Son into your hearts, crying, Abba, Father. Eph. i. 13, 14. that holy
Spirit of promise, which is the earnest of our inheritance, iv. 30. grieve
not the holy Spirit of God, whereby ye are sealed, ii. 18. through him
we both have access by one Spirit unto the Father. 1 Pet. i. 12. the Holy
Ghost sent down from heaven. From all which results the command in
Matthew xxviii. 19. baptizing them in the name of the Father, and of the
Son, and of the Holy Ghost. 1 John v. 7. there are three that bear witness
in heaven, the Father, the Word, and the Holy Ghost; and these three
are one. The latter passage has been considered in the preceding chap-
ter; but both will undergo a further examination in a subsequent part
of the present.

161

If it be the divine will that a doctrine which is to be understood
and believed as one of the primary articles of our faith, should be deli-
vered without obscurity or confusion, and explained, as is fitting, in clear
and precise terms, — if it be certain that particular care ought to be taken
in every thing connected with religion, lest the objection urged by
Christ against the Samaritans should be applicable to us — ye worship
ye know not what, John iv. 22. — if our Lord's saying should be held
sacred wherever points of faith are in question — we know what we wor-
ship— the particulars which have been stated seem to contain all that
we are capable of knowing, or are required to know respecting the Holy
Spirit, inasmuch as revelation has declared nothing else expressly on the
subject. The nature of these particulars is such, that although the Holy
Spirit be nowhere said to have taken upon himself any mediatorial (
functions, as is said of Christ, nor to be engaged by the obligations of
a filial relation to pay obedience to the Father, yet he must evidently
be considered as inferior to both Father and Son, inasmuch as he is
represented and declared to be subservient and obedient in all things ;
to have been promised, and sent, and given ; to speak nothing of him-
self; and even to have been given as an earnest. There is no room
here for any sophistical distinction founded on a twofold nature; all
these expressions refer to the Holy Spirit, who is maintained to be the
supreme God; whence it follows, that wherever similar phrases are
applied to the Son of God, in which he is distinctly declared to be
inferior to the Father, they ought to be understood in reference to his
divine as well as to his human character. For what those, who believe
in the Holy Spirit's co-equality with the Father, deem to be not unworthy
of him, cannot be considered unworthy of the Son, however exalted may
be the dignity of his Godhead. Wherefore it remains now to be seen /
on what grounds, and by what arguments* we are constrained to believe I
that the Holy Spirit is God, if Scripture nowhere expressly teach the!
doctrine of his divinity, not even in the passages where his office if|
explained at large, nor in those where the unity of God is explicitly
asserted, as in John xvii. 3. 1 Cor. viii. 4, &c. nor where God is
either described, or introduced as sitting upon his throne, — if, further,

(

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the Spirit be frequently named the Spirit of God, and the Holy Spirit
of God, Eph. iv. 30. so that the Spirit of God being actually and nume-
rically distinct from God himself, cannot possibly be essentially one God
with him whose Spirit he is, (except on certain strange and absurd
hypotheses, which have no foundation Jjo.Holy Scripture, but were
devised by human ingenuity~~ft)ir"the sole purpose of supporting this
particular doctrine) — if, wherever the Father and the Holy Spirit are
mentioned together, the Father alone be called God, and the Father
alone, omitting all notice of the Spirit, be acknowledged by Christ himself
to be the one true God, as has been proved in the former chapter by
abundant testimony; — if he be God who stablisheth us in Christ, who
hath anointed us, who hath sealed us, and given us the earnest of the
Spirit, 2 Cor. i. 22. if that God be one God, and that one God the
Father; — if, finally, God hath sent forth the Spirit of his Son into our hearts,
crying, Abba, Father, Gal. iv. 6. whence it follows that he who sent both
the Spirit of his Son and the Son himself, he on whom we are taught
to call, and on whom the Spirit himself calls, is the one God and the
only Father. It seems exceedingly unreasonable, not to say dangerous,
that in a matter of so much difficulty, believers should be required to
receive a doctrine, represented by its advocates as of primary importance
and of undoubted certainty, on anything less than the clearest testimony
of Scripture; and that a point which is confessedly contrary to human
reason, should nevertheless be considered as susceptible of proof from
human reason only, or rather from doubtful and obscure disputations.

First, then, it is usual to defend the divinity of the Holy Spirit
on the ground, that the name of God seems to be attributed to the
Spirit : Acts v. 3, 4. why hath Satan filled thine heart to lie to the Holy

Ghost ? thou hast not lied unto men, but unto God. But if attention

be paid to what has been stated before respecting the Holy Ghost
on the authority of the Son, this passage will appear too weak for
the support of so great a doctrinal mystery. For since the Spirit is
expressly said to be sent by the Father, and in the name of the Son,
he who lies to the Spirit must lie to God, in the same sense as he

163

who receives an apostle, receives God who sent him, Matt. x. 40. John
xiii. 20.4 St. Paul himself removes all ground of controversy from this
passage, and explains it most appositely by implication, 1 Thess. iv. 8.
where his intention is evidently to express the same truth more at large :
he therefore that despiseth, despiseth not man, but God, who hath also
given unto us his Holy Spirit. Besides, it may be doubted whether
the Holy Spirit in this passage does not signify God the Father ; 6 for
Peter afterwards says, v. 9. how is it that ye have agreed together to
tempt the Spirit of the Lord? that is, God the Father himself, and his
divine intelligence, which no one can elude or deceive. And in v. 32. the
Holy Spirit is not called God, but a witness of Christ with the apostles,
whom God hath given to them that obey him. So also Acts ii. 38. ye shall
receive the gift of the Holy Ghost, given, that is, by God. But how can
the gift of God be himself God, much more the supreme God?

The second passage is Acts xxviii. 25. compared with Isai. vi. 8, 9.

/ heard the voice of the Lord, saying — &c well spake the Holy

Ghost by Esaias the prophet, &c. See also Jer. xxxi. 31. compared with
Heb. x. 15. But it has been shewn above, that the names Lord and
Jehovah are throughout the Old Testament attributed to whatever angel
God may entrust with the execution of his commands; and in the New
Testament the Son himself openly testifies of the Holy Spirit, Johnxvi. 13.
that he shall not speak of himself, but whatsoever he shall hear, that shall he

Clarke, as might be expected, gives the same explanation of the passage, (Scripture Doctrine,
Part I. Sect. 2. No. 66.) also quoting 1 Thess. iv. 8. He supports his opinion on the authority
of Athanasius. "Qa-re 6 x/zeuo-a'/jei/oe tw dyim Trveifxari, tw Qeiji ixj/evaaTo, tb KctToinovvTt ev
nv6pviiroi<: Sia tov •trvtvfxaTO? avrov' oirov yap e'en to •nvevfia tov Qeov, exe? c<ttiv 6 Oeoc. eu
tovtid yap, (prj<r), yivu&oKOjxev oti 6 Geos ev tjpTv /xevet, on eic tov irvevp.aTO^ avTov ceccaicev
t}n?». De Incarnat. Verbi, et contra Arianos.

5 There is some error in this passage in the manuscript, where it is written thus: 'Quicquid
incertum est annon hoc loco Spiritus Sanctus Deum Patrem significat : idem enim Petrus, &c.'
Unless we suppose that some words have fallen out, the sentence may be corrected by
a very slight alteration: — Quid, quod incertum est annon hoc loco Spiritus Sanctus Deum
Patrem significet ? idem, &c. I have followed this conjecture in the translation, as it is a form
of sentence very frequently used in other parts of the treatise.

Y 2

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speak. It cannot therefore be inferred from this passage, any more than
from the preceding, that the Holy Ghost is God.

The third place is 1 Cor. iii. 16. compared with vi. 19- and 2 Cor.

vi. 16. the temple of God the temple of the Holy Ghost. But

neither is it here said, nor does it in any way follow from hence, that
the Holy Spirit is God; for it is not because the Spirit alone, but
because the Father also and the Son make their abode with us, that we
are called the temple of God. Therefore in 1 Cor. vi. 19. where we are
called the temple of the Holy Ghost, Paul has added, which ye have of
God, as if with the purpose of guarding against any error which might
arise respecting the Holy Spirit in consequence of his expression. How
then can it be deduced from this passage, that he whom we have of God,
is God himself? In what sense we are called the temple of the Holy
Ghost, the same apostle has explained more fully Eph. ii. 22. in whom
ye also are builded together for an habitation of God through the Spirit.

The next evidence which is produced for this purpose, is the ascrip-
tion of the divine attributes to the Spirit. And first, Omniscience; as
if the Spirit were altogether of the same essence with God. 1 Cor.
ii. 10, 11. the Spirit searcheth all things, yea the deep things of God: for
what man knoweth the things of a man, save the spirit of a man which
is in him ? even so the things of God knoweth no man, but the Spirit of
God. With regard to the tenth verse, I reply, that in the opinion of
divines,6 the question here is not respecting the divine omniscience, but
only respecting those deep things which God hath revealed unto us by
his Spirit — the words immediately preceding. Besides, the phrase all
things must be restricted to mean whatever it is expedient for us to know :
not to mention that it would be absurd to speak of God searching
God, with whom he was one in essence. Next, with regard to the
eleventh verse, the essence of the Spirit is not the subject in question ;
for the consequences would be full of absurdity, if it were to be under-

6 So Beza and Grotius explain the passage.

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stood that the Spirit of God was with regard to God, as the spirit of
a man is with regard to man. Allusion therefore is made only to the
intimate relationship and communion of the Spirit with God, from whom
he originally proceeded. That no doubt may remain as to the truth of
this interpretation, the following verse is of the same import : we have

received the Spirit which is of God. That which is of God., cannot be

actually God, who is unity. The Son himself disallows the omniscience
of the Spirit still more plainly. Matt. xi. 27. no man knoweth the Son,
but the Father, neither knoweth any man the Father, save the Son, and
he to whomsoever the Son will reveal him. What then becomes of the
Holy Spirit? for according to this passage, no third person whatever
knoweth either the Father or the Son, except through their medium.
Mark xiii. 32. of that day and that hour knoweth no man, no, not the
angels which are in heaven, neither the Son, but the Father. If not even
the Son himself, who is also in heaven, then certainly not the Spirit of
the Son, who receiveth all things from the Son himself; John xvi. 14.

Secondly, Omnipresence, on the ground that the Spirit of God dwelleth
in us. But even if it filled with its presence the whole circle of the
earth, with all the heavens, that is, the entire fabrick of this world, it
would not follow that the Spirit is omnipresent. For why should
not the Spirit easily fill with the influence of its power, what the Sun
fills with its light ; though it does not necessarily follow that we are to
believe it infinite ? If that lying spirit, 1 Kings xxii. 22. were able to
fill four hundred prophets at once, how many thousands ought we not
to think the Holy Spirit capable of pervading, even without the attri-
butes of infinity or immensity?

Thirdly, divine works. Acts ii. 4. the Spirit gave them utterance.
xiii. 2. the Holy Ghost said, Separate me Barnabas and Saul for the
work. Acts xx. 28. the Holy Ghost hath made you overseers to feed the
Church of God. 2 Pet. i. 21. holy men of God spake as they were moved
by the Holy Ghost. A single remark will suffice for the solution of all
these passages, if it be only remembered what was the language of Christ

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respecting the Holy Spirit, the Comforter ; namely, that he was sent by
the Son from the Father, that he spake not of himself, nor in his own
name, and consequently that he did not act in his own name; therefore
that he did not even move others to speak of his own power, but that
what he gave he had himself received. Again, 1 Cor. xii. 11. the Spirit
is said to divide to every man severally as he will. In answer to this it
may be observed, that the Spirit himself is also said to be divided to
each according to the will of God the Father, Heb. ii. 4. and that even
the wind bloweth where it listeth, John iii. 8. With regard to the annun-
ciation made to Joseph and Mary, that the Holy Spirit was the author of
the miraculous conception, Matt. i. 18, 20. Lukei. 35. it is not to be under-
stood with reference to his own person alone. For it is certain that, in
the Old Testament, under the name of the Spirit of God, or of the Holy
Spirit, either God the Father himself, or his divine power was signified ;
nor had Joseph and Mary at that time heard anything of any other
Holy Spirit, inasmuch as the personality and divinity of the Holy Spirit
are not acknowledged by the Jews even to the present day. Accordingly,
in both the passages quoted, irvev/ua aywv is without the customary article;
or if this be not considered as sufficiently decisive, the angel speaks in
a more circumstantial manner in St. Luke: t/ie Holy Ghost shall come
upon thee, and the power of the Highest shall overshadow thee; therefore
that holy thing which shall be born of thee shall be called the Son of God, —
that is, of the Father: unless we suppose that there are two Fathers, —
one Father of the Son of God, another Father of the Son of man.

Fourthly, divine honours. Matt, xxviii. 19- baptizing them in the na?ne
of the Father, and of the Son, and of the Holy Ghost. Here mention is
undoubtedly made of three persons ; but there is not a word that deter-
mines the divinity, or unity, or equality of these three. For we read, Matt,
x. 41. John xiii. 20. of receiving a prophet in the name of a prophet, and
a righteous man in the name of a righteous man, and of giving a cup of
cold water in the name of a disciple ; which evidently means nothing more,
than because he is a prophet, or a righteous man, or a disciple. Thus too
the Israelites were baptized unto Moses, 1 Cor. x. 2. that is, unto the law

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or doctrine of Moses ; and unto the baptism of John occurs in the same
sense, Acts xix. 3. and in the name of Jesus Christ for the remission of
sins, Acts ii. 38. and into Jesus Christ and into his death, Rom. vi. 3.
and into one body, 1 Cor. xii. 13. To be baptized therefore in their name,
is to be admitted to those benefits and gifts which we have received
through the Son and the Holy Spirit. Hence Paul rejoiced that no one
could say he had been baptized in his name, 1 Cor. i. 13-15. It was
not the imputation of making himself God that he feared, but that of
affecting greater authority than was suitable to his character. From all
which it is clear that when we are baptized in the name of the Father,
Son, and Holy Ghost, this is not done to impress upon our minds
the inherent or relative natures of these three persons, but the benefits
conferred by them in baptism on those who believe, — namely, that our
eternal salvation is owing to the Father, our redemption to the Son,
and our sanctification to the Spirit. The power of the Father is inherent A
in himself, that of the Son and the Spirit is received from the Father;
for it has been already proved on the authority of the Son, that the Son
does every thing in the name of the Father, and the Spirit every thing
in the name of the Father and the Son ; and a confirmation of the same
truth may be derived from the words immediately preceding the verse
under discussion; v. 18. all power is given unto me go ye there-
fore baptizing in the name, &c. and still more plainly by 1 Cor. vi. 11.

but ye are washed, but ye are sanctified, but ye are justified in the name
of the Lord Jesus, and by the Spirit of our God. Here the same three
are mentioned as in baptism, the Son, the Spirit, and our God ; it follows
therefore that the Father alone is our God, of whom are both the Son '
and the Spirit.

But invocation is made to the Spirit. 2 Cor. xiii. 14. the grace of
the Lord Jesus Christ, and the love of God, and the communion of the
Holy Ghost, be with you all. This, however, is not so much an invocation
as a benediction, in which the Spirit is not addressed as a person, but
sought as a gift from him who alone is there called God, namely, the
Father, from whom Christ himself directs us to seek the communication

168

of the Spirit, Luke xi. 13. If the Spirit were ever to be invoked per-
sonally, it would be then especially, when we pray for him ; yet we are com-
manded not to ask him of himself, but only of the Father. Why do we
not call upon the Spirit himself, if he be God, to give himself to us?
He who is sought from the Father, and given by him, not by him-
self, can neither be God, nor an object of invocation. The same form of
benediction occurs Gen. xlviii. 15, 16. the God before whom my fathers

did walk the angel which redeemed me from all evil, bless the lads :

and Rev. i. 4. grace be unto you and peace from him which is and from

the seven spirits. It is clear that in this passage the seven spirits, of
whom more will be said hereafter, are not meant to be invoked. Besides
that in this benediction the order or dignity of the things signified should
be considered, rather than that of the persons ; for it is by the Son that
we come to the Father, from whom finally the Holy Spirit is sent. So
1 Cor. xii. 4-6. there are diversities of gifts, but the same Spirit: and
there are differences of administrations, but the same Lord: and there
are diversities of operations, but it is the same God which worketh all in
all. Here the three are again mentioned in an inverse order ; but it is
one God which worketh all in all, even in the Son and the Spirit, as
we are taught throughout the whole of Scripture.

Hence it appears that what is said Matt. xii. 31, 32. has no reference
to the personality of the Holy Spirit. For if to sin against the Holy
Spirit were worse than to sin against the Father and Son, and if that alone
were an unpardonable sin, the Spirit truly would be greater than the
Father and the Son. The words must therefore apply to that illumination,
which, as it is highest in degree, so it is last in order of time, whereby
the Father enlightens us through the Spirit, and which if any one resist,
no method of salvation remains open to him. I am inclined to believe,
however, that it is the Father himself who is here called the Holy
Spirit, by whose Spirit, v. 28. or finger, Luke xi. 20. Christ professed
to cast out devils ; when therefore the Pharisees accused him falsely of
acting in concert with Beelzebub, they are declared to sin unpardonably,
because they said of him who had the Spirit of his Father, he hath an

169

unclean spirit, Mark iii. 30. Besides, it was to the Pharisees that he spoke
thus, who acknowledged no other Spirit than the Father himself. If this
be the true interpretation of the passage, which will not be doubted by
any one who examines the whole context from v. 24 to v. 32. that dreaded
sin against the Holy Spirit will be in reality a sin against the Father,
who is the Spirit of holiness ; of which he would be guilty, who should
affirm that the Spirit of the Father which was working in Christ was the
prince of the devils, or an unclean spirit; — as Mark clearly shows in the *
passage quoted above.

But the Spirit bestows grace and blessing upon the churches in con-
junction with the Father and the Son ; Rev. i. 4, 5. grace be unto you

and peace from him which is and from the seven spirits which are

before his throne, and from Jesus Christ. It is clear, however, that the
Holy Spirit is not here meant to be implied; the number of the spirits
is inconsistent with such a supposition, as well as the place which they
are said to occupy, standing like angels before the throne. See also ix. 5.
and v. 6. where the same spirits are called seven lamps of fire burning
before the throne, and the seven horns and seven eyes of the Lamb. Those
who reduce these spirits to one Holy Spirit, and consider them as synony-
mous with his sevenfold grace, (an opinion which is deservedly refuted by
Beza7) ought to beware, lest, by attributing to mere virtues the properties
of persons, they furnish arguments to those commentators who interpret the

T ' Dei majestati adjungit suos stipatores, non tamen quasi illos ulla in parte Deo ex-
sequet, vel cum Christo conferat, sicut etiam Paulus testes una citat Deum, Christum, et
angelos, 1 Tim. v. 21. Nam quod septem hos spiritus nonnulli pro Spiritu Sancto acce-
perunt, cujus septiformis, ut loquuntur, sit gratia, manifeste refelli potest vel ex eo quod
scribitur infra v. 5, 6. At ne quis hoc loco offendatur, quasi ad istos spiritus aliquid trans-
feratur quod ad Deitatem tantum pertineat, vel quasi Christus istis spiritibus subjiciatur,
considerentur divina elogia qua? paulo post tribuuntur Christo. Unius enim Dei est, et
quidem qui homo sit factus, sanguine suo abluere mundi peccata; neque usquam angelis
gloria et robur seternum tribuitur, sed hoc ipsum est quod angeli Dei acclamant. Christus
ergo ut Deus hie describitur; septem autem isti spiritus ut ministri ante thronum collo-
cantur ; ergo etiam coram Christo, ut qui Deo Patri assideat. Denique ut nemo de hoc
possit ambigere, iidem isti septem Spiritus infra v. 5, 6. Agni cornua et oculi, id est, ministri,
dicuntur.' Beza ad Apoc. i. 4.

170

Holy Spirit as nothing more than the virtue and power of the Father.8
This may suffice to convince us, that in this kind of threefold enume-
rations the sacred writers have no view whatever to the doctrine of
three divine persons, or to the equality or order of those persons ; — not
even in that verse which has been mentioned above, and on which
commentators in general lay so much stress, 1 John v. 7. there are three
that hear record in heaven, the Father, the Word, and the Holy Ghost,
and these three are one, where there is in reality nothing which implies
either divinity or unity of essence. As to divinity, God is not the only
one who is said to bear record in heaven ; 1 Tim. v. 21. / charge thee
before God, and the Lord Jesus Christ, and the elect angels, — where
it might have been expected that the Holy Spirit would have been
named in the third place, if such ternary forms of expression really con-
tained the meaning which is commonly ascribed to them. What kind
of unity is intended, is sufficiently plain from the next verse, in which
the spirit, the water, and the blood are mentioned, which are to bear
record to one, or to that one thing. Beza himself, who is generally a
staunch defender of the Trinity, understands the phrase unum sunt to
mean, agree in one.9 What it is that they testify, appears in the
fifth and sixth verses — namely, that he that overcometh the world is he
that believeth that Jesus is the Son of God, even Jesus Christ, that is, the
anointed; therefore he is not one with, nor equal to, him that anointed
him. Thus the very record that they bear is inconsistent with the
essential unity of the witnesses, which is attempted to be deduced
from the passage. For the Word is both the Son and Christ, that is,
as has been said, the anointed; and as he is the image, as it were, by
which we see God, so is he the word by which we hear him. But
if such be his nature, he cannot be essentially one with God, whom
no one can see or hear. The same has been already proved, by other

8 According to the doctrine of the Socinians. ' Respondemus Spiritum Sanctum quidem
per se, et, ut in scholis loquuntur, abstracte sumptum, qualitatem re vera esse, non sub-
stantiam.' Crellius, in answer to the question 'an Spiritus Sanctus substantia quaedam sit,
an vero mera tantum qualitas a Deo profecta.'

9 See page $6, note 9«

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arguments, with regard to the Spirit; it follows, therefore, that these
three are not one in essence. I say nothing of the suspicion of spu-
riousness attached to the passage, which is a matter of criticism rather
than of doctrine. Further, I would ask whether there is one Spirit that
bears record in heaven, and another which bears record in earth, or
whether both are the same Spirit. If the same, it is extraordinary that
we nowhere else read of his bearing witness in heaven, although his
witness has been always most conspicuously manifested in earth, that
is, in our hearts. Christ certainly brings forward himself and his Father
as the only witnesses of himself, John viii. 16, 19. Why then, in addition
to two other perfectly competent witnesses, should the Spirit twice bear
witness to the same thing? On the other hand, if it be another
Spirit, we have here a new and unheard-of doctrine. There are besides
other circumstances, which in the opinion of many render the passage
suspicious ; and yet it is on the authority of this text, almost exclu-
sively, that the whole doctrine of the Trinity has been hastily adopted.

Lest however we should be altogether ignorant who or what the Holy
Spirit is, although Scripture nowhere teaches us in express terms, it may
be collected from the passages quoted above, that the Holy Spirit, inasmuch
as he is a minister of God, and therefore a creature, was created or pro- j
duced of the substance of God, not by a natural necessity, but by the '
free will of the agent, probably before the foundations of the world were
laid, but later than the Son, and far inferior to him. It will be objected,
that thus the Holy Spirit is not sufficiently distinguished from the Son.
I reply, that the Scriptural expressions themselves, to come forth, to go
out from the Father, to proceed from the Father, which mean the same in the
Greek, do not distinguish the Son from the Holy Spirit, inasmuch as these
terms are used indiscriminately with reference to both persons, and sig-
nify their mission, not their nature. There is however sufficient reason
for placing the name as well as the nature of the Son above that of the
Holy Spirit in the discussion of topics relative to the Deity ; inasmuch
as the brightness of the glory of God, and the express image of his per-
son, are said to have been impressed on the one, and not on the other.

Christian Doctrine: Book I, Chapter 7

CHAP. VII.

Or THE
Creation.

JL he second species of external efficiency is commonly called Creation.
As to the actions of God before the foundation of the world, it would
be the height of folly to inquire into them, and almost equally so to
attempt a solution of the question.1 With regard to the account which
is generally given from 1 Cor. ii. 7. he ordained his wisdom in a mystery,
even the hidden mystery which God ordained before the world, — or, as
it is explained, that he was occupied with election and reprobation, and
with decreeing other things relative to these subjects, — it is not ima-
ginable that God should have been wholly occupied from eternity in
decreeing that which was to be created in a period of six days, and
which, after having been governed in divers manners for a few thou-
sand years, was finally to be received into an immutable state with
himself, or to be rejected iriHn_Jiis_4?resj?nc£^

That the world was created, is an article of faith: Heb. xi. 3. through
faith we understand that the worlds were framed by the word of God.

1 Milton elsewhere alludes to the less serious employments of the Deity before the
creation of the world, referring to Prov. viii. 24, 25, 30. 'God himself conceals us not
his own recreations before the world was built; / was, saith the eternal Wisdom, daily
his delight, playing always before him.' Tetrachordon. Prose Works, II. 128. And again,

Before the hills appear'd, or fountain flow'd,
Thou with eternal Wisdom didst converse,
Wisdom thy sister, and with her didst play
In presence of th' Almighty Father, pleas'd
With thy celestial song. Paradise Lost, VII. 8.

173

Creation is that act whereby God the Father produced every

THING THAT EXISTS BY HIS WORD AND SPIRIT, that is, BY HIS WILL,
FOR THE MANIFESTATION OF THE GLORY OF HIS POWER AND GOODNESS.

Whereby God the Father. Job ix. 8. which alone spreadeth out the
heavens. Isai. xliv. 24. / am Jehovah that maketh all things ; that stretcheth
forth the heavens alone ; that spreadeth abroad the earth by myself, xlv. 6, 7.
that they may know from the rising of the sun, and from the west, that
there is none beside me: I am Jehovah, and there is none else: I form the
light, and create darkness. If there be any thing like a common meaning,
or universally received usage of words, this language not only precludes
the possibility of there being any other God, but also of there being
any co-equal person, of any kind whatever. Neh. ix. 6. thou art Jehovah
alone; thou hast made heaven, the heaven of heavens. Mai. ii. 10. have we
not all one Father ? hath not one God created us? Hence Christ him-
self says, Matt. xi. 25. / thank thee, O Father, -Lord of heaven and earth.
So too all the apostles, Acts iv. 24. compared with v. 27. Lord, thou
art God, which hast made heaven and earth, and the sea, and all that in

them is .... the kings of the earth stood up against thy holy child

Jesus. Rom. xi. 36. for of him, and through him, and to him are all things.

1 Cor. viii. 6. to us there is but one God, the Father, of whom are all
things. 2 Cor. iv. 6. for God who commanded the light to shine out of
darkness, hath shined in our hearts, to give the light of the knowledge of
the glory of God in the face of Jesus Christ. Heb. ii. 10. him, for
whom are all things, and by whom are all things, iii. 4. he that built all
things is God.

By his word. Gen. i. throughout the whole chapter — God said.
Psal. xxxiii. 6. by the word of Jehovah were the heavens made. v. 9. for
he spake, and it was done, cxlviii. 5. he commanded, and they were created.

2 Pet. iii. 5. by the word of God the heavens were of old, — that is, as is
evident from other passages, by the Son, who appears hence to derive
his title of Word. John i. 3, 10. all things were made by him : by him
the world was made. 1 Cor. viii. 6. to us there is but one God, the Father,

174

of whom are all things, and we in him ; and one Lord Jesus Christ, by
whom are all things. Eph. iii. 9- who created all things by Jesus Christ.
Col. i. 16. by him were all things created. Heb. i. 2. by whom also he
made the worlds ; whence it is said, v. 10. thou hast laid the foundation of
the earth. The preposition per sometimes signifies the primary cause,
as Matt. xii. 28. / cast out devils (per Spiritum) by the Spirit of God.
1 Cor. i. 9. God is faithful, (per quem) by whom ye are called, — some-
times the instrumental, or less principal cause, as in the passages quoted
above, where it cannot be taken as the primary cause, for if so, the
Father himself, of whom are all things, would not be the primary
cause ; nor is it the joint cause, for in such case it would have been said
that the Father created all things, not by, but with the Word and Spirit ;
or collectively, the Father, the Word, and the Spirit created ; which phrases
are nowhere to be found in Scripture. Besides, the expressions to be
of the Father, and to be by the Son, do not denote the same kind of effi-
cient cause. If it be not the same cause, neither is it a joint cause ; and
if not a joint cause, certainly the Father, of whom are all things, must
be the principal cause, rather than the Son by whom are all things; for
the Father is not only he ©/"whom, but also from whom, and for whom,
and through whom, and on account of whom are all things, as has been
proved above, inasmuch as he comprehends within himself all lesser
causes ; whereas the Son is only he by whom are all things ;2 wherefore he
is the less principal cause. Hence it is often said that the Father created
the world by the Son,3 — but never, in the same sense, that the Son
created the world by the Father. It is however sometimes attempted to
be proved from Rev. iii. 14. that the Son was the joint, or event he prin-

For an answer to this assertion, and indeed with reference to the whole of this chap-
ter, see Water land's Second Sermon in defence of the Divinity of our Lord Jesus Christ,
where he proves that Christ is properly Creator.

3 He Heaven of Heavens and all the Powers therein
By thee created — . Paradise Lost, III. 390.

By whom,

As by his Word, the mighty Father made

All things, ev'n thee; and all the Spirits of Heaven

By him created in their bright degrees. V. 835.

175

cipal cause of the creation with the Father ; the beginning of the creation
of God; where the word beginning is interpreted in an active sense, on
the authority of Aristotle.4 But in the first place, the Hebrew lan-
guage, whence the expression is taken, nowhere admits of this sense,
but rather requires a contrary usage, as Gen. xlix. 3. Reuben, thou
art.... the beginning of my strength. Secondly, there are two pas-
sages in St. Paul referring to Christ himself, which clearly prove that
the word beginning is here used in a passive signification. Col. i. 15, 18.
the first born of every creature,... the beginning, the first born from the
dead, — where the position of the Greek accent,5 and the passive verbal
irpwroTOKos, show that the Son of God was the first born of every creature
precisely in the same sense as the Son of man was the first born of Mary,
-TTpwroTOKos, Matt. i. 25. The other passage is Rom. viii. 29. first born among
many brethren; that is, in a passive signification. Lastly, it should be
remarked, that he is not called simply the beginning of the creation, but
of the creation of God; which can mean nothing else than the first of
those things which God created ; how therefore can he be himself God ?
Nor can we admit the reason devised by some of the Fathers6 for his
being called, Col. i. 15. the first born of every creature, — namely, because
it is said v. 16. by him all things were created. For had St. Paul intended
to convey the meaning supposed, he would have said, who was before
every creature, (which is what these Fathers contend the words signify,
though not without violence to the language) not, who was the first born
of every creature, an expression which clearly has a superlative, and at
the same time to a certain extent partitive sense, in so far as pro-
duction may be considered as a kind of generation and creation; but

See Aristotle's Metaphys. iv. 1. Milton alludes to the same interpretation in his logical
work. ' Hinc causa proprie dicta, principium quoque nominatur a Cic. I. de Nat. Deorum,
sed frequentius apud Graecos.' Artis Logicoe plenior Institutio, &c. Prose Works, VI. 205.

5 In allusion to the opinion of Isidore Pelusiota, Erasmus, and others (with whom
Michaelis agrees, Annotat. ad Paraphr. ad Col. i. 15.) that it should not be read irpwroroKot,
primogenitus, but ttjowtotoko?, primus genitor.

6 Justin Martyr, Athenagoras, Tertullian (contra Marcionem, lib. v.) Novatian. See also
Athanasius, Orat. ii. contra Arianos.

176

by no means in so far as the title of first born among men may be
here applied to Christ, seeing that he is termed first born, not only in
respect of dignity, but also of time. v. 16. for by him ivere all things
created that are in heaven.

Nor is the passage in Prov. viii. 22, 23. of more weight, even if it be
admitted that the chapter in general is to be understood with reference to
Christ : Jehovah possessed me in the beginning of his way before his works
of old: I was set up from everlasting? For that which was possessed
and set up, could not be the primary cause. Even a creature, however,
is called the beginning of the ways of God, Job xl. 19. he (behemoth)
is the chief (principium) of the ways of God. As to the eighth chapter
of Proverbs, it appears to me that it is not the Son of God who is
there introduced as the speaker, but a poetical personification of wisdom,
as in Job xxviii. 20 — 27- whence then cometh wisdom f — then did he see it.

Another argument is brought from Isai. xlv. 12, 23. I have made the
earth. . . .unto me every knee shall bow. It is contended that this is spoken
of Christ, on the authority of St. Paul, Rom. xiv. 10, 11. we shall all
stand before the judgement seat of Christ: for it is written, As I live,
saith the Lord, every knee shall bow to me. But it is evident from the
parallel passage Philipp. ii. 9 — 11. that this is said of God the Father, by
whose gift the Son has received that judgement seat, and all judgement,
that at the name of Jesus every knee should bow.... to the glory of God the
Father; or, which means the same thing, every tongue shall confess to God.

And Spirit. Gen. i. 2. the Spirit of God moved upon the face of
the waters f that is, his divine power, rather than any person, as has

7 See Waterland's Seventh Sermon on Christ's Divinity, &c. Works, Vol. II. 144.

Spiritus Dei incubabat. The word incubabat properly signifies brooded, as a bird over
her eggs; and the beauty of the original image, which is not retained in our authorized
translation, has been twice preserved with great effect in the Paradise Lost.

Thou from the first

Wast

177

been already shown in the sixth chapter, on the Holy Spirit. For if it
were a person, why is the Spirit named, 'to the exclusion of the Son,
by whom we so often read that the world was created? unless indeed
that Spirit were Christ, to whom, as has been before proved, the name
of Spirit is sometimes given in the Old Testament. However this may
be, and even if it should be admitted to have been a person, it seems at
all events to have been only a subordinate minister: God is first
described as creating the heaven and the earth ; the Spirit is only repre-
sented as moving upon the face of the waters already created. So Job
xxvi. 13. by Ms Spirit he hath garnished the heavens. Psal. xxxiii. 6. by
the word of Jehovah were the heavens made, and all the host of them by
the breath (spiritu) of his mouth. Now the person of the Spirit does not
seem to have proceeded more from the mouth of God than from that
of Christ, who shall consume that wicked one with the spirit of his mouth,
2 Thess. ii. 8. compared with Isai. xi. 4. the rod of his mouth.

By his will. Psal. cxxxv. 6. whatsoever Jehovah pleased, that did
he in heaven and earth. Rev. iv. 11. for thy pleasure they are and were
created.

For the manifestation of the glory of his power and
goodness. Gen. i. 31. God saw every thing that he had made, and be-
hold, it was very good. See also 1 Tim. iv. 4. Psal. xix. 1. the heavens
declare the glory of God. Prov. xvi. 4. Jehovah hath made all things
for himself. Acts xiv. 15. that ye should turn from these vanities unto the
living God which made heaven and earth and the sea, and all things
that are therein, xvii. 24. God that made the world and all things therein.
Rom. i. 20. for his eternal power and Godhead are clearly seen.

Wast present, and with mighty wings outspread
Dove-like sat'st brooding on the vast abyss,
And mad'st it pregnant. I. 1°.

On the wat'ry calm

His brooding wings the Spirit of God outspread,
And vital virtue infus'd, and vital warmth
Throughout the fluid mass. VII. 234.

A A

178

Thus far it has appeared that God tfie Father is the primary and
efficient cause of all things. \With regard to the original matter of jthe
npiyprsp, hnwpvpr, thprp has been mUch difference of opinion.9 Most of
the moderns contend that it was formed_from nothing, a basis as un-
substantial as that of their own theory.1 In the first place, it is certain
that neither the Hebrew verb ^2, nor the Greek ktI&iv, nor the
Latin creare, can signify to create out of nothing.2 On the contrary,
these words uniformly signify to create out of matter. Gen. i. 21, 27.
God created.... every living creature which the waters brought forth abun-
dantly male and female created he them. Isai. liv. 16. behold, I have

created the smith.... I have created the waster to destroy. To allege,
therefore, that creation signifies production out of nothing, is, as
logicians say, to lay down premises without a proof; for the passages
of Scripture commonly quoted for this purpose, are so far from confirm-
ing the received opinion, that they rather imply the contrary, namely,
that all things were not made out of nothing. 2 Cor. iv. 6. God, who
commanded the light to shine out of darkness. That this darkness was

9 The object of the next pages is to prove that the world was not created out of nothing.
An intimation of this opinion occurs incidentally in Paradise Lost.

Fool, not to think how vain

Against th' Omnipotent to rise in arras :
Who out of smallest things could without end
Have rais'd incessant armies to defeat
Thy folly. VI. 135.

where Newton rightly observes, that Milton did not favour the opinion that the creation
was out of nothing.

1 So Drusius, Paulus Fagius, Estius, &c. and nearly all the English commentators. Til-
lotson takes occasion to reply to the objections raised against the doctrine, in his sermon On the
Power of God, from Psal. lxii. 11. With regard to the opinion of the Fathers, Lactantius
says, (JDe Orig. Error, lib. ii.) ' Nemo quaerat ex quibus ista materiis tarn magna, tam miri-
fica opera Deus fecerit; omnia enim fecit ex nihilo.' Tertullian, (Advers. Hermog. cap. xlv.)
' Igitur in quantum constitit materiam nullam fuisse, ex hoc etiam quod nee talem competat
fuisse qualis inducitur, in tantum probatur omnia a Deo ex nihilo facta.' Justin. (Aristotel.
Dogm. evers.) el outm? evriv tj v\ri dyevvrjros, wc 6 0eo9, k<zi bwarat 6 Geos e< tov dyevvtjTov
troirjaal ti, Zrj\ov ws hvvarcu 6 Geo? xai e»c tov dirXwi fxrj oi/toc iroirjaai ti.

2 See this argument answered by Beveridge, Exposition of the First Article, Works, Vol. IX.
p. 50.

179

far from being a mere negation, is clear from Isai. xlv. 7. / am Jehovah ;
I form the light, and create darkness. If the darkness be nothing, God
in creating darkness created nothing, or in other words, he oreated^iriH
did not create, which- ™ a ponfra/lictinn Again, what we are required
to understand through faith respecting the worlds, is merely this, that
the things which were seen were not made of things which do ap-
pear, Heb. xi. 3. Now the things which do not appear are not to be
considered as synonymous with nothing, (for nothing does not admit of
a plural, nor can a thing be made and compacted together out of
nothing, as out of a number of things)5 but the meaning is, that they
do not appear as they now are. The apocryphal writers, whose autho-
rity may be considered as next to that of the Scriptures, speak to the
same effect. Wisd. xi. 17- thy almighty hand that made the world
of matter without form. 2 Mace. vii. 28. God made the earth and all
that is therein of things that were not. The expression in Matt. ii. 18.
may be quoted, the children of Rachel are not. This, however, does
not mean properly that they are nothing, but that (according to a com-
mon Hebraism) they are no longer amongst the living.

It is clear then that the worlsL was Jiramed out of matter of some
kind or other. For since action and passion are relative terms, and
since, consequently, no agent can act externally, unless there be
some patient, such as matter, it appears impossible that God could
have created this world out of nothing ; not from any defect of
power on his part, but because it was necessary that something should
hgv£_4>IvyWi5ly_gji?lfpfl rapahlp nf receiving passively^ the exertion of
the -divine effiraoy. Since, therefore, both Scripture and reason concur
in pronouncing that all these things were made, not out of nothing,
but out of matter, it necessarily follows, that matter must either
have always exkted_Jndependently of God, or have originated from

3 There seems to be an error in the Latin MS. in this passage. It stands thus — neque
eompingi ex multis tanquam ex nihilo quicquam potest. It is probable that a confusion has
arisen in the arrangement of the words, and that they ought to have been written as fol-
lows— neque eompingi ex nihilo tanquam ex multis quicquam potest.

A A 2

180

God^at^omp particular pj3in^_j)fjtime. That matter should have been
always independent of God, (seeing that it is only a passive principle, de-
pendent on the Deity, and subservient to him ; and seeing, moreover,
that, as in number, considered abstractedly, so also in time or eternity
there is no inherent force or efficacy) that matter, I say, should
have existed of itself from all eternity, is inconceivable. If on the
contrary it did not exist from all eternity, it is difficult to under-
stand from whence it derives its origin. There remains, therefore, but
one solution of the difficulty, for which moreover we have the autho-
rity of Scripture, namely, that all things are of God.4 Rom. xi. 36.
for of him, and through him, and to him are all things. 1 Cor. viii. 6.
there is but one God, the Father, of whom are all things: where the
same Greek preposition is used in both cases. Heb. ii. 11. for both he
that sanctifieth, and they who are sanctified, are all of one.

In the first place, there are, as is well known to all, four kinds of
causes, — efficient, material, formal, and final.5 Inasmuch then as God is
the primary, and__absolute, and sole cause j>f all things, there can be
no doubt but that he comprehends and embraces within himself all the
causes above_-m en tinned. Therefore the material cause must be either
God, or nothing. Now nothing is no cause at all; and yet it is con-

I am by no means confident that I have succeeded in conveying the meaning intended
to have been expressed by Milton in the preceding sentences. In the original the passage is
evidently corrupt, and it is not very easy to propose satisfactory emendations. I have ventured
to translate it on the supposition that it was originally written and pointed thus: — Ut extra
Deum semper fuerit materia (quamvis principium tantummodo passivum sit, a Deo pendeat, eique
subserviat ; quamvis ut numeri, ita et oevi, vel sempiterni, nulla vis, nulla apud se efficacia sit)
tamen ut ab xterno, inquam, per se materia extiterit intelligi non potest; nee si ab azterno non
fu.it, unde tandem fuerit intellectu est facilius ; restat igitur hoc solum, prxeunte pr&sertim scrip-
tura, fuisse omnia ex Deo.

5 ' Quot autem modis alicujus vi res est, tot esse species causae statuendum est : Modis
autem quatuor alicujus vi res est ; ut recte Aristot. Phys. II. 7- et nos supra diximus ; vel
enim a quo, vel ex quo, vel per quod, vel propter quod res una quaeque est, ejus vi esse
recte dicitur. His modis nee plures inveniuntur, nee pauciores esse possunt; recte igitur
causa distribuitur in causam a qua, ex qua, per quam, et propter quam, id est, efficientem,
et materiam, aut formam, et finem.' Artis Logicce plenior Institutio. Prose Works, VI. 205.

181

tended that forms, and above all, that human forms, were created out
of nothing. But matter and form, considered as internal causes, consti-
tute the thing itself; so that either all things must have had two
causes only, and those external, or God will not have been the perfect
and absolute cause of every thing. Secondly, it is an argument of
supreme power and goodness, that such diversified, multiform, and in-
exhaustible virtue should exist and be substantially inherent in God
(for that virtue cannot be accidental which admits of degrees, and of
augmentation or remission, according to his pleasure) and that this
diversified and substantial virtue should not remain dormant within the
Deity, but should be diffused and propagated and extended as far and
in such manner as he himself may will. For the original matter of
which we speak, is not to be looked upon as an evil or trivial
thing, but as intrinsically good, and the chief productive stock6 of every
subsequent good. It was a substance, and derivable from no other
source than from the fountain of every substance, though at first con-
fused and formless, being afterwards adorned and digested into order
by the hand of God.7

Those who are dissatisfied because, according to this view, substance

6 ' Producendi seminarium.' The same word is used in the Doctrine and Discipline of
Divorce. ' Seeing then there is a two-fold seminary or stock in nature, from whence are
derived the issues of love and hatred/ &c. Prose Works, I. 370.

7 Won from the void and formless infinite. Paradise Lost, III. 12.

I saw when at his word the formless mass,
This world's material mould, came to a heap:
Confusion heard his voice, and wild uproar
Stood rul'd, stood vast infinitude confin'd;
Till at his second bidding Darkness fled,
Light shone, and order from disorder sprung;
Swift to their sev'ral quarters hasted then
The cumbrous elements, earth, flood, air, fire;
And this ethereal quintessence of Heav'n
Flew upward, spirited with various forms. Ibid. 708.
Compare also the more detailed account in Book VII. 192 — 275.

182

was imperfect, must also be dissatisfied with God for having originally
produced it out of nothing in an imperfect state, and without form.
For what difference does it make, whether God produced it in this im-
perfect state out of nothing, or out of himself? By this reasoning,
they only transfer that imperfection to the divine efficiency, which
they are unwilling to admit can properly be attributed to substance
considered as an efflux of the Deity. For why did not God create
all things out of nothing in an absolutely perfect state at first? It is
not true, however, that matter was in its own nature originally imper-
fect; it merely received embellishment from the accession of forms,
which are themselves material.8 And if it be asked how what is
corruptible can proceed from incorruption, it may be asked in return
how the virtue and efficacy of God can proceed out of nothing. Matter,
like the form and nature of the angels itself, proceeded incorruptible
from God ; and even since the fall it remains incorruptible as far as
concerns its essence.

But the same, or even a greater difficulty still remains — how that
which is in its nature peccable can have proceeded (if I may so speak)
from God ? I ask in reply, how anything peccable can have originated
from the virtue and efficacy which proceeded from God? Strictly
speaking indeed it is neither matter nor form that sins ; and yet
having proceeded from God, and become in the power of another
party, what is there to prevent them, inasmuch as they have now be-
come mutable, from contracting taint and contamination through the
enticements of the devil, or those which originate in man himself? It is
objected, however, that body cannot emanate from spirit. I reply,
much less then can body emanate from nothing. For spirit being
the more excellent substance, virtually and essentially contains within
itself the inferior one ; as the spiritual and rational faculty contains

8 one first matter all,

Endued with various forms, various degrees
Of substance, and in things that live, of life.

Paradise Lost, V. 472.

183

the corporeal, that is, the sentient and vegetative faculty.9 For not even
divine virtue and efficiency could produce bodies out of nothing, accord-
ing to the commonly received opinion, unless there had been some bodily
power in the substance of God; since no one can give to another what
he does not himself possess. Nor did St. Paul hesitate to attribute to
God something corporeal ; Col. ii. 9. in him dwelleth all the fulness of
the Godhead bodily. Neither is it more incredible that a bodily power
should issue from a spiritual substance, than that what is spiritual
should arise from body ; which nevertheless we believe will be the case
with our own bodies at the resurrection. Nor, lastly, can it be under-
stood in what sense God can properly be called infinite, if he be
capable of receiving any accession whatever ; which would be the case
if anything could exist in the nature of things, which had not first
been of God and in God.

Since therefore it has (as I conceive) been satisfactorily proved, under
the guidance of Scripture, that God did not produce everything out of
nothing, but of himself, I proceed to consider the necessary conse-
quence of this doctrine, namely, that if all things are not only from
God, but of God, no created thing can be finally annihilated. And,
not to mention that not a word is said of this annihilation in the sacred
writings, there are other reasons, besides that which has been just alleged,
and which is the strongest of all, why this doctrine should be
altogether exploded. First, because God is neither willing, nor, pro-
perly speaking, able to annihilate anything altogether. He is not

9 Know that in the soul

Are many lesser faculties, that serve
Reason as chief. Paradise Lost, V. 100.

And food alike those pure

Intelligential substances require,

As doth your rational ; and both contain

Within them every lower faculty

Of sense, whereby they hear, see, smell, touch, taste,

Tasting concoct, digest, assimilate,

And corporeal to incorporeal turn. Ibid. 407-

184

willing, because he does everything with a view to some end, — but
nothing can be the end neither of God, nor of anything whatever.
Not of God, because he is himself the end of himself; not of any-
thing whatever, because good of some kind is the end of everything.
Now nothing is neither good, nor in fact anything. Entity is good,
non-entity consequently is not good ; wherefore it is neither consistent
with the goodness or wisdom of God to make out of entity, which
is good, that which is not good, or nothing. Again, God is not able
to annihilate anything altogether, because by creating nothing he would
create and not create at the same time, which involves a contradic-
tion. If it be said that the creative power of God continues to operate,
inasmuch as he makes that not to exist which did exist ; I answer,
that there are two things necessary to constitute a perfect action,
motion and the effect of motion : in the present instance the motion
is the act of annihilation ; the effect of motion is none, that is, nothing,
no effect. Where then there is no effect there is no efficient.

Creation is either of things invisible or visible.

The things invisible, or which are at least such to us, are, the high-
est heaven, which is the throne and habitation of God, and the heavenly
powers, or angels.

Such is the division of the apostle, Col. i. 16. The first place
is due to things invisible, if not in respect of origin, at least
of dignity. For the highest heaven is as it were the supreme
citadel and habitation of God. See Deut. xxvi. 15. 1 Kings viii.
27, 30, heaven of heavens. Neh. ix. 6. Isai. lxiii. 15. Jar above all
heavens, Eph. iv. 10. where God dwelleth in the light which no man
can approach unto, 1 Tim. vi. 16. l Out of this light it appears that
pleasures and glories, and a kind of perpetual heaven, have emanated

1 God is light,

And never but in unapproached light
Dwelt from eternity. Paradise Lost, III. 3.

185

and subsist. Psal. xvi. 11. at thy right hand there are pleasures for
evermore. Isai. lvii. 15. the high and lofty one that inhabiteth eternity,
whose name is Holy ; I dwell in the high and holy place.

It is improbable that God should have formed to himself such an
abode for his majesty only at so recent a period as at the beginning of
the world. For if there be any one habitation of God, where he diffuses
in an eminent manner the glory and brightness of his majesty, why
should it be thought that its foundations are only coeval with the
fabrick of this world, and not of much more ancient origin? At the
same time it does not follow that heaven should be eternal, nor, if
eternal, that it should be God ; for it was always in the power of
God to produce any effect he pleased at whatever time and in whatever
manner seemed good to him. We cannot form any conception of light
independent of a luminary ; but we do not therefore infer that a
luminary is the same as light, or equal in dignity. In the same
manner we do not think that what are called the back parts of God,
Exod. xxxiii. are, properly speaking, God; though we nevertheless
consider them to be eternal. It seems more reasonable to conceive
in the same manner of the heaven of heavens, the throne and ha-
bitation of God, than to imagine that God should have been with-
out a heaven till the first of the six days of creation.2 At the
same time I give this opinion, not as venturing to determine anything
certain on such a subject, but rather with a view of showing that
others have been too bold in affirming that the invisible and highest
heaven was made on the first day, contemporaneously with that heaven

2 The same opinion has been held by the Fathers, as well as by most of the moderns. ' In
libro de Trinitate, sive Novatiani sive TertullianL sit, tarn mundus angelicus quam superfir-
mamentarius conditus dicitur ante mundum Mosaicum his verbis. Quum etiam stiperioribus,
id est, super ipsum quoquc solidamenltim partibus, angelos prius instituerit Deus, spirituals vir-
tutes digesserit, thronos polestatesque prcefecerit, et alia multa coelorum immensa spatia condiderit,
&c. ut hie mundus novissimum magis Dei opus esse appareat, quam solum et unicum. Deniqiie
Catholicorum communem hanc fuisse sententiam notat Cassianus suo tempore, nempe saeculo
quinto ineunte ; ante illud Genesews temporale principium, omnes illas potestates coelestes
Deum creasse, non dubium est.' T. Burnet. Archxol. Philos. c. 8.

B B

186

which is within our sight. For since it was of the latter heaven alone, and
of the visible world, that Moses undertook to write, it would have been
foreign to his purpose to have said anything of what was above the world.

In this highest heaven seems to be situated the heaven of the blessed ;
which is sometimes called Paradise, Luke xxiii. 43. 2 Cor. xii. 2, 4. and
Abraham's bosom, Luke xvi. 22. compared with Matt. viii. 11. where also
God permits himself to be seen by the angels and saints (as far as they
are capable of enduring his glory), and will unfold himself still more
fully to their view at the end of the world, 1 Cor. xiii. 12. John xiv.
2, 3. in my Father's house are many mansions. Heb. xi. 10, 16. he looked

for a city which hath foundations they desire a better country, that

is, an heavenly for he hath prepared for them a city.

It is generally supposed that the angels were created at the same
time with the visible universe, and that they are to be considered as
comprehended under the general name of heavens. That the angels were
created at some particular period, we have the testimony of Numb. xvi. 22.
and xxvii. 16. God of the spirits, Heb. i. 7- Col. i. 16. by him were all things
created visible and invisible, whether they be thrones, &c.3 But that

3 The opinion that angels were not created, but self-existent, is with great propriety
attributed to Satan in Paradise Lost.

That we were form'd then say'st thou? and the work

Of secondary hands, by task transferr'd

From Father to his Son? strange point and new!

Doctrine which we would know whence learn'd? who saw

When this creation was ? remember' st thou

Thy making, while the Maker gave thee being?

We know no time when we were not as now;
N Know none before us, self-begot, self-rais'd

By our own quick'ning power, when fatal course

Had circled his full orb, the birth mature

Of this our native Heav'n, ethereal sons. V. 853.
Jn another place Satan proposes the question as doubtful;

Whether such virtue spent of old now fail'd

More angels to create, if they at least

Are his created — . IX. 145.

187

they were created on the first, or on any one of the six days, seems
to be asserted (like most received opinions) with more confidence than
reason, chiefly on the authority of the repetition in Gen. ii. 1. thus the
heavens and the earth were finished, and all the host of them, — unless we
are to suppose that more was meant to be implied in the concluding sum-
mary than in the previous narration itself, and that the angels are to be
considered as the host who inhabit the visible heavens. For what is said
Job xxxviii. 7. that they shouted for joy before God at the creation,
proves rather that they were then already in existence, than that they
were then first created. fMany at least of the Greek, and some of the
Latin Fathers, are of opinion that angels, as being spirits, must have
existed long before the material world ;4 and it seems even probable,
that the apostasy which caused the expulsion of so many thousands from
heaven, took place before the foundations of this world were laid. / Cer-
tainly there is no sufficient foundation for the common opinion, that
motion and time (which is the measure of motion) could not, according
to the ratio of priority and subsequence, have existed before this world
was made; since Aristotle, who teaches that no ideas of motion and
time can be formed except in reference to this world, nevertheless pro-
nounces the world itself to be eternal.5

' Plures e patribus Christianis angelos extitisse ante terram, vel ante mundum Mosaicum,
per ignota nobis saecula, statuerunt; aliqui etiam coelos supremos, vel coelum empyreum.
Sed de angelis constantior est et a pluribus celebrata sententia. Ut mittam Origenem, hoc
Sanctus Basilius in Hexa'emero, Chrysostomus irp6<s touc <rKav§a\t<r6evTa<;, c. 7- woAAw TavTtjs
rfjs KT<Vew? irpeafivrepoi, &c. Gregorius Nazianzenus Orat. 38. et alibi, Johannes Damascenus

ii. Ortk. Fid. c. 3. Joh. Philoponus De Creatione Mundi, 1. i. c. 10. Olympiodorus in
Job. xxxviii. aliique e Graecis docuere. E Latinis etiam non pauci eidem sententiae adhseserunt.
Hilarius, 1. xii. De Trinitaie ; Hieronymus, Ambrosius in Hexa'emero, Li. c. 5. Isidorus
Hispalensis, Beda, aliique.' T. Burnet. Archceol. Philos. 1. ii. c. 8. It is observable that
Milton had indir^tly declared himself to have believed in the pre-existence of angels in the
Paradise Lost, where he represents Uriel to have been present at the creation of the visible
world, and puts into his mouth the beautiful description quoted in a preceding page, — ' / saw
when at his word the formless mass,' &c.

5 See Aristot. Natural. Auscult. lib. viii. cap. 1. In reference to this Milton uays

elsewhere :

Time, though in eternity, applied

To motion, measures all things durable

By present, past, and future. Paradise Lost, V. 580.

BB 2

188

Angels are spirits, Matt. viii. 16. and xii. 45. inasmuch as a legion of
devils is represented as having taken possession of one man, Luke viii. 30.
Heb. i. 14. ministering spirits. They are of ethereal nature,6 1 Kings xxii.
21. Psal. civ. 4. compared with Matt. viii. 31. Heb. i. 7. as lightning, Luke
x. 18. whence also they are called Seraphim. Immortal, Luke xx. 36.
neither can they die any more. Excellent in wisdom ; 2 Sam. xiv. 20.
Most powerful in strength ; Psal. ciii. 20. 2 Pet. ii. 11. 2 Kings xix. 35.
2 Thess. i. 7. Endued with the greatest swiftness, which is figuratively
denoted by the attribute of wings ;7 Ezek. i. 6. In number almost
infinite ; Deut. xxxiii. 2. Job xxv. 3. Dan. vii. 10. Matt. xxvi. 53.
Heb. xii. 22. Rev. v. 11, 12. Created in perfect holiness and righteous-
ness; Luke ix. 26. John viii. 44. 2 Cor. xi. 14, 15. angels of light

ministers of righteousness. Matt. vi. 10. thy will be done in earth as
it is in heaven, xxv. 31. holy angels. Hence they are also called sons.
of God,8 Job i. 6. and xxxviii. 7. Dan. iii. 25. compared with v. 28.
and even Gods, Psal. viii. 5. xcvii. 7. But they are not to be compared
with God ; Job iv. 18. his angels he charged with folly, xv. 15. the
heavens are not clean in his sight, xxv. 5. yea, the stars are not pure in
his sight. Isai. vi. 2. with two wings he covered his face.9 They are dis-
tinguished one from another by offices and degrees;1 Matt. xxv. 41.

6 Your bodies may at last turn all to spirit,
Improv'd by tract of time, and wing'd ascend
Ethereal as we. Paradise Lost, V. 4>9().
And when Satan receives his wound from Michael,

th' ethereal substance clos'd,

Not long divisible. VI. 330.
7j Meanwhile the winged heralds, by command
Of sovran pow'r — . I. 752.

8 I came among the sons of God, when he

Gave up into my hands Uzzean Job. Paradise Regained, I. 368.

9 Dark with excessive bright thy skirts appear,
Yet dazzle heav'n, that brightest Seraphim

Approach not, but with both wings veil their eyes. Paradise Lost, III. 380.
1 ' Yea the angels themselves, in whom no disorder is feared, as the apostle that saw them
in his rapture describes, are distinguished and quaternioned into their celestial princedoms
and satrapies, according as God himself has writ his imperial decrees through the great
provinces of heaven.' Reason of Church Government, &c. Prose Works, I. 81.

189

Rom. viii. 38. Col. i. 16. Eph. i. 21. and iii. 10. 1 Pet. iii. 22. Rev. xii. 7.
Cherubim, Gen. iii. 24. Seraphim, Isai. vi. 2. and by proper names ;
Dan. viii. 16. ix. 21. x. 13. Luke i. 19- Michael, Jude 9. Rev. xii. 7.
1 Thess. iv. 16. with the voice of the Archangel. Josh. v. 14. See more
on this subject in the ninth chapter. To push our speculations further
on this subject, is to incur the apostle's reprehension, Col. ii. 18. intruding
into those things which he hath not seen, vainly puffed up by his fleshly mind.

The visible creation comprises the material universe, and all that
is contained therein ; and more especially the human race.

The creation of the world in general, and of its individual parts, is
related Gen. i. It is also described Job xxvi. 7, &c. and xxxviii. and in
various passages of the Psalms and Prophets. Psal. xxxiii. 6 — 9. civ.
cxlviii. 5. Prov. viii. 26, &c. Amos iv. 13. 2 Pet. iii. 5. Previously, how-
ever, to the creation of man, as if to intimate the superior importance of
the work, the Deity speaks like to a man deliberating:2 Gen. i. 26. God
said, Let us make man in our own image, after our own likeness. So that
it was not the body alone that was then made, but the soul of man also
(in which our likeness to God principally consists) ; which precludes us from
attributing pre-existence to the soul which was then formed, — a groundless
notion sometimes entertained, but refuted by Gen. ii. 7. God formed man
of the dust of the ground, and breathed into his nostrils the breath of life ;
thus man became a living soul. Job xxxii. 8. there is a spirit in man, and
the inspiration of the Almighty giveth them understanding. Nor did God
merely breathe that spirit into man,3 but moulded it in each individual,
and infused it throughout, enduing and embellishing it with its proper
faculties. Zech. xii. 1. he formeth the spirit of man within him.

We may understand from other passages of Scripture, that when

'It is not good. God here presents himself like to a man deliberating; both to show
us that the matter is of high consequence/ &c. Tetrachordon. Prose Works, II. 127-
3 Lest that pure breath of life, the spirit of man
Which God inspir'd — . Paradise Lost, X. 784. .

190

God infused the breath of life into man, what man thereby received
was not a portion of God's essence, or a participation of the divine
nature, but that measure of the divine virtue or influence, which was
commensurate to the capabilities of the recipient.4 For it appears from
Psal. civ. 29, 30. that he infused the breath of life into other living

beings also; — thou takest away their breath, they die thou sendest

forth thy spirit, they are created; whence we learn that every living
thing receives animation from one and the same source of life and
breath ; inasmuch as when God takes back to himself that spirit or
breath of life, they cease to exist. Eccles. iii. 19- they have all one breath.
, Nor has the word spirit any other meaning in the sacred writings, but
that breath of life which we inspire, or the vital, or sensitive, or rational
faculty, or some action or affection belonging to those faculties.

Man having been created after this manner, it is said, as a consequence,
that man became a living soul;6 whence it may be inferred (unless we had
rather take the heathen writers for our teachers respecting the nature of
the soul) that man is a living being, intrinsically and properly one and
individual, not compound or separable, not, according to the common
opinion, made up and framed of two distinct and different natures, as
of soul and body, — but that the whole man is soul, and the soul man,
that is to say, a body, or substance individual, animated, sensitive, and
rational; and that the breath of life was neither a part of the divine
essence, nor the soul itself, but as it were an inspiration of some divine
virtue fitted for the exercise of life and reason, and infused into the
organic body; for man himself, the whole man, when finally created, is
called in express terms a living soul. Hence the word used in Genesis

4 ' Unde a quibusdam dicitur, particula aurce divince, Horat. II. Sat. ii. quod non reprehendo,
modo bene intelligatur non quasi a Dei essentia, tanquam ejus pars, avulsa fuisset ; sed quod
ineffabili quodam modo profluere earn ex se fecerit.' Curcellaei Institutio, III. 7-

5 He form'd thee, Adam, thee, O man,

Dust of the ground, and in thy nostrils breath'd

The breath of life ; in his own image he

Created thee, in the image of God

Express, and thou becam'st a living soul. Paradise Lost, VII. 523.

191

to signify soul, is interpreted by the apostle, 1 Cor. xv. 45. animal.6
Again, all the attributes of the body are assigned in common to the soul :
the touch, Lev. v. 2, &c. if a soul touch any unclean thing, — the act of
eating, vii. 18. the soul that eateth of it shall bear his iniquity ; v. 20.
the soul that eateth of the flesh, and in other places : — hunger, Prov.
xiii. 25. xxvii. 7. — thirst, xxv. 25. as cold waters to a thirsty soul. Isai.
xxix. 8. — capture, 1 Sam. xxiv. 11. thou huntest my soul to take it. Psal.
vii. 5. let the enemy persecute my soul, and take it.

Where however we speak of the body as of a mere senseless stock,
there the soul must be understood as signifying either the spirit, or its secon-
dary faculties, the vital or sensitive faculty for instance. Thus it is as often
distinguished from the spirit, as from the body itself. Luke i. 46, 47. 1 Thess.
v. 23. your ivhole spirit and soid and body. Heb. iv. 12. to the dividing asunder
of soul and spirit. But that the spirit of man should be separate from
the body, so as to have a perfect and intelligent existence independently
of it, is nowhere said in Scripture, and the doctrine is evidently at variance
both with nature and reason, as will be shown more fully hereafter. For
the word soul is also applied to every kind of living being ; Gen. i. 30.
to every beast of the earth, &c. wherein there is life (anima vivens, Tremell.)
vii. 22. all in whose nostrils was the breath of life, of all that was in the
dry land, died; yet it is never inferred from these expressions that the
soul exists separate from the body in any of the brute creation.

On the seventh day God ceased from his work, and ended the whole
business of creation ; Gen. ii. 2, 3.

6 See Beza's version in loc. 'Factus est prior homo Adamus animal vivens.'

when God said,

Let th' earth bring forth soul living in her kind. VII. 450.

in which passage the original reading, even in the copies corrected by Milton, was fowl instead
of soul. Dr. Newton agrees with Bentley, Pearce and Richardson in preferring soul, and gives
the following reason : ' We observed before, that when Milton makes the Divine Person speak,
he keeps closely to Scripture. Now what we render living creature (Gen. i. 24.) is living
soul in the Hebrew, which Milton usually follows rather than our translation.'

192

It would seem therefore, that the human soul is not created daily by
the immediate act of God, but propagated from father to son in a natural
order;7 which was considered as the more probable opinion by Tertul-
lian and Apollinarius, as well as by Augustine, and the whole western
church in the time of Jerome, as he himself testifies, Tom. II. Epist. 82.
and Gregory of Nyssa in his treatise on the soul.8 God would in fact
have left his creation imperfect, and a vast, not to say a servile task
would yet remain to be performed, without even allowing time for rest on
each successive sabbath, if he still continued to create as many souls daily
as there are bodies multiplied throughout the whole world, at the bidding
of what is not seldom the flagitious wantonness of man.9 Nor is there

7 The question which Milton now begins to discuss, is thus stated by Fiddes in his Body
of Divinity, Book iii. Part I. ' Whether they were all created at once in order to be united
to certain bodies which should be prepared afterwards in convenient time for their reception ;
or whether they are created at the instant when the bodies they are to inform are fit to

receive them, are questions which have been much controverted But the arguments

which have been produced for the pre-existence of souls appear to be more specious, and
in the opinion of some of the greatest men of antiquity, heathen and Christian, whom cer-
tain moderns of distinction in the learned world have followed, really conclusive.'

8 f Super animae statu memini vestrae quaestiunculae, immo maxime Ecclesiasticae ques-
tionis ; utrum lapsa de ccelo sit, ut Pythagoras philosophus, omnesque Platonici, et Origenes
putant; an a propria Dei substantia, ut Stoici, Manichaeus, et Hispana Priscilliani haeresis
suspicantur ; an in thesauro habeantur Dei olim conditae, ut quidam Ecclesiastici stulta
persuasione confidunt ; an quotidie a Deo nant, et mittantur in corpora, secundum illud
quod in evangelio scriptum est, Pater yneus usque modo operatur et ego operor ; an certe ex
traduce, ut Tertullianus, Apollinarius, et maxima pars occidentalium autumant, ut quo-
modo corpus ex corpore, sic anima nascatur ex anima, et simili cum brutis animantibus
conditione subsistat.' Hieronymi Epist. 82. (78- Edit. Benedict.) ad Marcellinum et Anapsychiam.
Ovk upa vvv at \j/vya\ y'tvovrai' to yap, 6 Ylarijp fxov £to? aprt epyd^erat, ovk eVi tov KTt^etv,
a'.\' eVi tov trpovoe'iv elprjvdar «ai avTto (We? ATroAXtvapiu) ra? \yvya<i awo ruv xj/v^wv TiKTeadat
ucrirep diro twv (TtojuaVan/. irpo'ievat yap rtjv \f/^v^u KaTU SiaBo^i/ tov irpwTov avOptnirov fit
tovi e£ exe'ivov TevSeVra?, KaQdirep Ttju jxariKt}v htado^tjv. Greg. Nyssen. De Anima.

9 ' Deus absoluta sex diebus creatione mundi dicitur quievisse ah omni opere suo, Gen. xi. 2.
Non autem vere a creando quievisset, si nunc singulis momentis ipse multaa animas imme-
diate produceret. Ut nunc non dicam indignum prorsus Deo videri, ut sit minister gene-
rationum fcedarum et incestuosarum quas ipse abominatur, et severe in lege prohibuit; ita ut
simul atque libeat hominibus impuris corpora sua miscere, oporteat ilium adesse, qui
foetui, quantumvis illegitime concepto, animam infundat.' Curcell. Instit. III. 6.

193

any reason to suppose that the influence of the divine blessing is less
efficacious in imparting to man the power of producing after his kind,
than to the other parts of animated nature ; Gen. i. 22, 28.1 Thus it
was from one of the ribs of the man that God made the mother of all
mankind, without the necessity of infusing the breath of life a second time,
Gen. ii. 22. and Adam himself begat a son in his own likeness after his
image, v. 3. Thus 1 Cor. xv. 49. as we have borne the image of the earthy ;
and this not only in the body, but in the soul, as it was chiefly with
respect to the soul2 that Adam was made in the divine image. So
Gen. xlvi. 26. all the souls which came with Jacob out of Egypt, which
came out of his loins. Heb. vii. 10. Levi was in the loins of Abraham :
whence in Scripture an offspring is called seed, and Christ is denomi-
nated the seed of the woman. Gen. xvii. 7- I will be a God unto thee, and
to thy seed after thee. 1 Cor. xv. 44. it is sown a natural body. v. 46. that
was not first which is spiritual, but that which is natural.

But besides the testimony of revelation, some arguments from reason
may be alleged in confirmation of this doctrine. Whoever is born, or

1 ' Deus, Adamo et Eva creatis, ipsis benedictionem suam impertitus est ad humani
generis propagationem, dicens, Crescite, &c. Gen. i* 28. et ix. 1. Ergo dedit eis facultatem
alios homines sibi similes, qui corpore et anima constarent, producendi; quemadmodum et

caeteris animantibus, quibus benedixit, talem communicavit Nee vero dixisset Moses

Adamum genuisse, &c. Gen. v. 3. nempe ut ipse ad imaginem Dei factus erat. Ista enim Dei

imago prscipue in anima consistit Et rursus dicit Moses, cunctce animce, &c. Gen.

xlvi. 25. Ergo non solum corpora, sed etiam animae liberorum et nepotum Jacobi ab eo
prognatae sunt.' Curcell. Instit. III. 4.

2 God on thee

Abundantly his gifts hath also pour'd

Inward and outward both, his image fair. Paradise Lost, VIII. 219-

On which passage, in answer to Warburton's insinuation, that one would think by this out-
ward that Milton was of the sect of Anthropomorphites, as well as Materialists, Mr. Todd
has well observed that the poet only meant to allude to the complete nature of man, the
animal and the intellectual parts united, which the learned Hale, treating of the words in
the image of God made he man, minutely and admirably illustrates. See also above, page 18,
and the note there.

194

shapen and conceived, in sin,3 (as we all are, not David only, Psal. li. 5.)
if he receive his soul immediately from God, cannot but receive it
from him shapen in sin ; for to be generated and conceived, means
nothing else than to receive a soul in conjunction with the body. If
we receive the soul immediately from God, it must be pure, for who
in such case will venture to call it impure ? 4 But if it be pure, how are we
conceived in sin in consequence of receiving a pure soul, which would
rather have the effect of cleansing the impurities of the body ; or with
what justice is the pure soul charged with the sin of the body ? But,
it is contended, God does not create souls impure, but only impaired in
their nature, and destitute of original righteousness. I answer, that to
create pure souls destitute of original righteousness, — to send them into
contaminated and corrupt bodies, — to deliver them up in their inno-
cence and helplessness to the prison house of the body, as to an
enemy, with understanding blinded and with will enslaved, — in other
words, wholly deprived of sufficient strength for resisting the vicious
propensities of the body — to create souls thus circumstanced, would
argue as much injustice, as to have created them impure would have
argued impurity; it would have argued as much injustice, as to have
created the first man Adam himself impaired in his nature, and desti-
tute of original righteousness.

Again, if sin be communicated by generation, and transmitted from
father to son, it follows that what is the irpwrov Scktikov,5 or original
subject of sin, namely, the rational soul, must be propagated in the

3 ' Proclivitas ad malum, cum qua infantes nascuntur, huic etiam opinioni favet. Nam ea
a Deo non est, ut omnes fatentur, neque etiam a corpore, quod non est vitii moralis capax.'
Curcell. Instit. III. 8.

4 Yet evil whence ? in thee can harbour none,
Created pure. Paradise Lost, V. gg.

s * Subjectum distingui potest in recipiens, quod Greece deKTucov appellant, et occupans,

cmod objectum dici solet, quia in eo adjuncta occupantur Sic anima est subjectum

scientiae, ignorantiae, virtutis, vitii, quia hasc animse adjunguntur, id est, praeter essentiam
accedunt.' Artis Logicoe plenior Institutio. Prose Works, VI. 220.

195

same manner; for that it is from the soul that all sin in the first in-
stance proceeds, will not be denied. Lastly, on what principle of justice
can sin be imputed through Adam to that soul, which was never
either in Adam, or derived from Adam? In confirmation of which
Aristotle's argument may be added, the truth of which in my opinion
is indisputable.6 If the soul be equally diffused throughout any given
whole, and throughout every part of that whole, how can the human
seed, the noblest and most intimate part of all the body, be imagined
destitute and devoid of the soul of the parents, or at least of the father,
when communicated to the son by the laws of generation? It is ac-
knowledged by the common consent of almost all philosophers, that
every form,1 to which class the human soul must be considered as belong-
ing, is produced by the power of matter.

It was probably by some such considerations as these that Augustine

6 See Aristot. wept \lsv%rj<;, I. 9. — ' Per omnes ejus particulas tota simul adest, nee minor

in minoribus, et in majoribus major, sed alicubi intensius, alicubi remissius, et in omnibus

tota, et in singulis tota est.' Augustinus De Origine animce hominis ad Hieron. Ep. 166. Edit.

Benedict.

Spirits that live throughout

Vital in every part, not as frail man

In entrails, heart or head, liver or reins. —

All heart they live, all head, all eye, all ear,
All intellect, all sense. Paradise Lost, VI. 344.

if it be true

That light is in the soul,

She all in every part — . Samson Agonistes, 91.

7 Milton frequently uses the word forma in its philosophical sense. In his English
works he commonly expresses it by the word shape.

saw

Virtue in her shape how lovely. Paradise Lost, IV. 846.

'Discipline is not only the removal of disorder; but if any visible shape can be given to
divine things, the very visible shape and image of virtue.' The Reason of Church Government, &c.
Prose Works, I. 81. Regenerate in us the lovely shapes of virtues and graces.' Ibid. 86-
< Truth indeed came once into the world with her divine master, and was a perfect shape
most glorious to look on.' Speech for Liberty of Printing. Ibid. 319-

cc2

' ^

196

was led to confess that he could neither discover by study, nor prayer,
nor any process of reasoning, how the doctrine of original sin could be
defended on the supposition of the creation of souls.8 The texts which
are usually advanced, Eccles. xii. 7. Isai. lvii. 16. Zech. xii. 1. certainly
indicate that nobler origin of the soul implied in its being breathed from
the mouth of God; but they no more prove that each soul is severally
and immediately created by the Deity, than certain other texts, which
might be quoted, prove that each individual body is formed in the
womb by the immediate hand of God.9 Job x. 8 — 10. thine hands have

made me hast not thou poured me out as milk? Psal. xxxiii. 15. he

fashioneth their hearts alike. Job xxxi. 15. did not he that made me in
the womb make him? Isai. xliv. 24. thus sait/i Jehovah.... he that formed
thee from the ivomb. Acts xvii. 26. he hath made of one Mood all nations
of men. We are not to infer from these passages, that natural causes
do not contribute their ordinary efficacy for the propagation of the
body; nor on the other hand that the soul is not received by tra-

1 'We cannot deny but that besides Origen, several others of the ancient fathers before
the fifth council seem either to have espoused the pre-existence of souls, or at least to
have had a favour and kindness for it ; insomuch that St. Augustine himself is sometimes
staggering in this point, and thinks it to be a great secret whether men's souls existed
before their generations or no, and somewhere concludes it to be a matter of indifferency,
wherein every one may have his liberty of opinion either way without offence.' Cud-
worth's Intellectual System, chap. v. 'Hujus igitur damnationis in parvulis causam requiro,
quia neque animarum, si nova? fiunt singulis singula?, video esse ullum in ilia aetate pec-
catum, nee a Deo damnari aliquam credo quam videt nullum habere peccatum.' Augus-
tinus De Origine animce, &c. ad Hieron. 'Quaere ubi, vel unde, vel quando coeperint
£animae] damnationis meritum habere, si novae sunt, ita sane ut Deum non facias, nee
aliquam naturam, quam non condidit Deus, vel peccati earum vel innocentum damnationis
auctorem. Et si inveneris quod te quaerere admonui, quod ipse adhuc, fateor, non inveni,
defende quantum potes, atque assere animam infantium ejusmodi esse novitatem, ut nulla
propagatione ducantur ; et nobiscum quod inveneris fraterna dilectione communica.' Augus-
tinus Ep. 157. (190. Edit. Benedict.) ad Optatum.

9 ' Sunt quaedam scripturae loca, quae id asserere videntur, ut Job. xxxiii. 4. Eccles. xii. 9.
Zach. xii. 4. Respondeo, ex eo quod Jobus ait, spiraculum Omnipotentis vitam sibi indidisse,
non magis sequi id factum esse immediate a Deo, quam ex eo quod idem dicit, nonne sicui
lac mulsisti me, &c. Job. x. 8. colligi legitime potest corpora nostra a parentibus non gigni,
sed immediate a Deo ipso formari.' Curcell. Inslilutio. III. 10. 9-

197

duction from the father, because at the time of death it again betakes
itself to different elements than the body, in conformity with its own
origin.

With regard to the passage, Heb. xii. 9. where the fathers of the flesh
are opposed to the Father of spirits, I answer, that it is to be under-
stood in a theological, not in a physical sense, as if the father of the
body were opposed to the father of the soul; for flesh is taken neither
in this passage, nor probably any where else, for the body without the
soul ; nor the father of spirits for the father of the soul, in respect of
the work of generation ; but the father of the flesh here means nothing
else than the earthly or natural father, whose offspring are begotten in
sin; the father of spirits is either the heavenly father, who in the
beginning created all spirits, angels as well as the human race, or the
spiritual father, who bestows a second birth on the faithful; according
to John iii. 6. that which is born of the flesh is flesh, and that which is
born of the Spirit is spirit. The argument, too, will proceed better, if
the whole be understood as referring to edification and correction, not
to generation; for the point in question is not, from what source each
individual originated, or what part of him thence originated, but who had
proved most successful in the employment of chastisement and instruc-
tion. By parity of reasoning, the apostle might exhort the converts
to bear with his rebuke, on the ground that he was their spiritual father.
God indeed is as truly the father of the flesh as of the spirits of flesh,
Numb. xvi. 22. but this is not the sense intended here, and all argu-
ments are weak which are deduced from passages of Scripture origi-
nally relating to a different subject.

With regard to the soul of Christ, it will be sufficient to answer
that its generation was supernatural, and therefore cannot be cited
as an argument in the discussion of this controversy. Nevertheless,
even he is called the seed of the woman, the seed of David according to
the flesh ; that is, undoubtedly, according to his human nature.

198

There seems therefore no reason, why the soul of man should be
made an exception to the general law of creation. For, as has been
shown before, God breathed the breath of life into the other living
beings, and blended it so intimately with matter, that the propagation
and production of the human form were analogous to those of other
forms, and the proper effect of that power which had been commu-
nicated to matter by the Deity.

Man being formed after the image of God, it followed as a neces-
sary consequence that he should be endued with natural wisdom,
holiness, and righteousness. Gen. i. 27, 31. ii. 25. Eccles. vii. 29. Eph.
iv. 24. Col. iii. 10. 2 Cor. iii. 18. Certainly without extraordinary wis-
dom he could not have given names to the whole animal creation with
such sudden intelligence, Gen. ii. 20. \

1 In this illustration the chief stress is laid upon the suddenness with which Adam was
enabled to give appropriate names to the brute creation, as it passed in review before him.
Milton has two other allusions to this event, and the same circumstance is marked as the
prominent feature of the case in both passages. There is nothing in the scriptural nar-
ration to suggest the particular idea, or the coincidence would have been less remarkable.

I nam'd them as they pass'd, and understood
Their nature, with such knowledge God endu'd
My sudden apprehension. Paradise Lost, VIII. 352.

' But Adam, who had the wisdom given him to know all creatures, and to name them ac-
cording to their properties, no doubt but had the gift to discern perfectly that which con-
cerned him much more, and to apprehend at Jirsl sight the true fitness of that consort which
God provided him.' Tetrachordon. Prose Works, II. 133.

Christian Doctrine: Book I, Chapter 8

CHAP. VIII.

Of the
Providence of God,

or OF HIS

General government of the Universe.

JL he remaining species of God's external efficiency, is his govern-
ment of the whole creation.

This government is either general or special.

His general government is that whereby God the Father

REGARDS, PRESERVES, AND GOVERNS THE WHOLE OF CREATION WITH
INFINITE WISDOM AND HOLINESS ACCORDING TO THE CONDITIONS OF
HIS DECREE.

God the Father. Neh. ix. 6. thou, even thou, art Jehovah alone . . .
thou hast made, and thou preservest them all. To this truth Christ him-
self bears witness everywhere. Matt. v. 45. that ye may be the children

of your Father which is in heaven ; for he maketh his sun to rise

and sendeth rain, &c vi. 4. thy Father which seeth in secret, v. 8. your
Father knoweth. v. 13. thine is the kingdom and the power and the
glory, v. 26. your heavenly Father feedeth them. v. 32. your heavenly
Father knoweth that ye have need of all these things, vii. 11. your
Father which is in heaven shall give good things unto them that ask
him. x. 29. one of them shall not fall on the ground without your
Father. Acts i. 7. the times and the seasons which the Father hath put
in his own power. Eph. i. 11. according to the purpose of him who

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worketh all things after the counsel of his own will. James i. 17- every
good gift and every perfect gift is from above, and cometh down from
the Father of lights. Even as regards the Son himself. Acts iv. 27-

against thy holy child Jesus, whom thou hast anointed for to do

whatsoever thy hand and thy counsel determined before to be done.
The preservation of the universe is attributed to the Son also, but in
what sense, and on what grounds, may be seen in the fifth chapter, on
the Son of God. Col. i. 17- by him all things consist, — but both the
preceding and following verses explain on what account; namely, be-
cause the Father, v. 13. hath translated us into the kingdom of his dear
Son, and because, v. 19. it pleased the Father that in him should all
fulness dwell. Heb. i. 3. upholding all things by the word of his power,
namely, because, v. 2. the Father hath appointed him heir of all things.
Further, it will appear on an examination of the passage, that the
original ought to be translated, not of his own power,2 but of his,
namely, the Father's, of whose person he was the express image :
and the right reading in the Greek is avrod, not avrov, since oY eavrov
immediately follows, as if put expressly for the sake of distinction. Lastly,
Christ testifies of himself, Matt, xxviii. 18. all power is given unto me in
heaven and in earth; and to the same effect in many other places.

Regards. Job xxxi. 4. doth not he count all my steps f 2 Chron.
xvi. 9- the eyes of Jehovah run to and fro throughout the whole earth.
Psal. xxxiii. 15. he fashioneth their hearts alike ; he considereth all their
works. Jer. xxxii. 19- thine eyes are open upon all the ways of the sons
of men. Hos. ii. 21. / will hear the heavens.

2 In allusion to the versions of Beza and Tremellius, who translate the clause, sustineatque
omnia verba potential suce, or verbo illo suo potente, and, snstinet omnia virtute verbi sui. Mill
reads uvtov, without noticing the other reading, nor have I remarked that Waterland, who
often quotes and argues upon the passage, takes any notice of the variation. It is however
mentioned by Doddridge ; and Wetstein, who reads uvtov, has the following note : ' avrov,
ut ad Patrem referatur. Christus verbo potential paternae cuncta fert. Editio Erasmi, Colinaei.'
To these two names Archbishop Newcome has added that of Bengelius, in the copy of
Wetstein's New Testament which formerly belonged to that prelate, and which is enriched
with several annotations in his hand- writing.

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Preserves. Deut. viii. 3. man doth not live by bread only, but by
every word that proceedeth out of the mouth of Jehovah. Job vii. 20.
O thou preserver of men. Psal. xxx. 7. thou didst hide thy face, and I
was troubled, lxxx. 1. O Shepherd of Israel, thou that leadest Joseph

like a flock shine forth, v. 3. cause thy face to shine and we shall

be saved, civ. 29. thou takest away their breath, they die. Nehem. ix. 6.
thou hast made .... and thou preservest them all. Acts xiv. 17. he left not
himself without witness, xvii. 25. he giveth to all life. v. 28. in him
we live.

According to the conditions of his decree. It is necessary
to add this qualification, inasmuch as God preserves neither angels,
nor men, nor any other part of creation absolutely, but always with
reference to the conditions of his decree. For he preserves mankind, since
their spontaneous fall, and all other things with them, only so far as re-
gards their existence, and not as regards their primitive perfection.

Governs. Job xiv. 5. thou hast appointed his bounds. Psal. xxix. 10.
Jehovah sitteth king for ever, xciii. 1. Jehovah reigneth .... the world
also is established, ciii. 19. his kingdom ruleth over all. Prov. xx. 24.
man's goings are of Jehovah, xxi. 1. the king's heart is in the hand of
Jehovah . ... he turneth it whithersoever he will.

With infinite wisdom and holiness. Job ix. 10. which doeth
great things past finding out, yea, and wonders without number. Prov.
x. 24. the fear of the wicked it shall come upon him ; but the desire of
the righteous shall be granted, xii. 3. a man shall not be established by
wickedness, xiii. 9. the light of the righteous rejoiceth. Isai. lv. 9. my
ways are higher than your ways. Deut. xxxii. 4. all his ways are judge-
ment. Psal. xix. 9- the judgements of Jehovah are true and righteous
altogether, lxxvii. 13. thy way, O God, is in the sanctuary. Generally
speaking, however, no distinction is made between the righteous and
the wicked, with regard to the final issue of events, at least in this
life. Job xii. 6. the tabernacles of robbers prosper, xxi. 7- wherefore do

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the wicked live, become old? Eccles. vii. 15. there is a just man that
perisheth in his righteousness, and there is a wicked man that prolongeth
his life in his wickedness, viii. 14. there be just men unto whom it hap-
peneth according to the work of the wicked; again, there be wicked men,
to whom it happeneih according to the work of the righteous, ix. 2. there
is one event to the righteous and to the wicked. The reason for this
may be seen Job v. 7. man is born unto trouble as the sparks fly up-
ward, xxiv. 23. though it be given him to be in safety, whereon he
resteth ; yet his eyes are upon their ways, &c. Psal. lxxiii. 12, &c. be-
hold, these are the ungodly who prosper in the world, &c until I

went into the sanctuary of God; then understood I their end. xcii. 7.
when the wicked spring as the grass, &c it is that they shall be de-
stroyed for ever. Eccles. vii. 18. it is good that thou shouldest take hold
of this ; yea also from this withdraw not thine hand ; for he that feareth
God shall come forth of them all. viii. 12. though a sinner do evil an
hundred times, and his days be prolonged; yet surely I know that it
shall be well with them that fear God. Jer. xii. 1. wherefore doth the
way of the wicked prosper ? Dan. xii. 10. many shall be purified, and
made white, and tried.

The whole of creation. Gen. viii. 1. God remembered Noah, and
every living thing, and all the cattle, ix. 9, 10, 12, 15. /, behold I establish
my covenant with you .... and every living creature that is with you. Prov.
xv. 3. the eyes of Jehovah are in every place, beholding the evil and the good.

Even the smallest objects. Job xxxiv. 21. for his eyes are upon the
ways of man, and he seeth all his goings. Psal. civ. 21. the young lions
roar after their prey, and seek their meat from God. cxlvii. 9- he giveth
to the beast his food. Matt. vi. 26. x. 29, 30. a sparrow shall not fall
on the ground without your Father: but the very hairs of your head
are all numbered.

At the same time, God does not extend an equal share of his pro-
vidential care to all things indiscriminately. 1 Cor. ix. 9. doth God

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take care for oxen f that is, as much care as he takes for man ? Zech.
ii. 8. he that toucheth you, toucheth the apple of his eye. 1 Tim. iv. 10.
the Saviour of all men, specially of those that believe.

Natural things. Exod. iii. 21. / will give this people favour in the
sight of the Egyptians; that is, by operating a change in their natural
affections. Jer. Ii. 16. he utter eth his voice, there is a multitude of waters
in the heavens ; and he causeth the vapours to ascend from the ends
of' the earth. Amos v. 8. that calleth for the waters of the sea, and
poureth them out upon the face of the earth; Jehovah is his name.

Even such as are supernatural. Lev. xxv. 20, 21. and if ye shall say,

What shall we eat the seventh year ? it shall bring forth fruit for

three years. Deut. viii. 3, 4. he fed thee with manna .... thy raiment
waxed not old upon thee, neither did thy foot swell these forty years.
See also xxix. 5. 1 Kings xvii. 4. / have commanded the ravens to feed
thee there, v. 14. the barrel of meal shall not waste, &c.

Events contingent or fortuitous. Exod. xxi. 13. if God deliver him
into his hand. Prov. xvi. 33. the whole disposing of the lot is of Jehovah.
Nor is anything derogatory to divine providence intended by Scrip-
ture, even where (as sometimes happens) it scruples not to employ the
names of fortune or chance; all that is meant is to exclude the idea
of human causation. Eccles. ix. 11. time and chance happeneth to them
all. Luke x. 31. by chance there came down a certain priest that way.

Voluntary actions. 2 Chron. x. 15. so the king hearkened not unto the
people: for the cause was of God. Prov. xvi. 9- a man's heart deviseth
his way; but Jehovah directeth his steps, xx. 24. man's goings are of
Jehovah, xxi. 1. the king's heart is in the hand of Jehovah as the rivers
of water ; he turneth it whithersoever he will. Jer. x. 23. O Jehovah, I
know that the way of man is not in himself. In this, however, there is
no infringement on the liberty of the human will; otherwise man would
be deprived of the power of free agency, not only with regard to what

d d 2

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is right, but with regard to what is indifferent, or even positively
wrong.

Lastly, temporal evils no less than blessings. Exod. xxi. 13. if God
deliver him into his hand. Isai. xlv. 7. I make peace and create evil, —
that is, what afterwards became evil, and now remains so ; for whatever
God created was originally good, as he himself testifies, Gen. i. Matt,
xviii. 7. woe unto the world because of offences; for it must needs
be that offences come: but woe to that man by whom the offence cometh.
1 Cor. xi. 19. for there must be also heresies amongst you, that they ivhich
are approved may be made manifest amongst you.

God, however, is concerned in the production of evil only in one
of these two ways; either he permits its existence by throwing no
impediment in the way of natural causes and free agents, (as, Acts
ii. 23. him being delivered by the determinate counsel of God . ... ye have
slain, xiv. 16. who in times past suffered all nations to walk in their
own ways. 1 Pet. iii. 17. it is better, if the will of God be so, that ye
suffer for well-doing, iv. 19. them that suffer according to the will of
God,) or, secondly, he causes evil by the infliction of judgements, which
is called the evil of punishment. 2 Sam. xii. 11. behold I will raise up
evil against thee out of thine own house, — that is, punishment. Prov.
xvi. 4. Jehovah hath made all things for himself; yea, even the wicked
for the day of evil; that is, him who, having been created good, became
subsequently wicked by his own fault, in conformity with the expla-
nation already given of Isai. xlv. 7. liv. 16. / created the waster to
destroy. Lam. iii. 38, 39. out of the mouth of the Most High pro-
ceedeth not evil and good? wherefore doth a living man complain, a
man for the punishment of his sins ? Amos iii. 6. shall there be evil in
a city, and Jehovah hath not done it? For God, who is infinitely good*
cannot be the doer of wickedness, or of the evil of sin ; on the contrary,
out of the wickedness of men he produces good. Gen. xlv. 5. God did
send me before you to preserve life. 1. 20. as for you, ye thought evil
against me; but God meant it unto good.

205

If (inasmuch as I do not address myself to such as are wholly ig-
norant, but to those who are already competently acquainted with the
outlines of Christian doctrine) I may be permitted, in discoursing on
the general providence of God, so far to anticipate the natural order
of arrangement, as to make an allusion to a subject which belongs pro-
perly to another part of my treatise, that of sin, I might remark, that
even in the matter of sin God's providence finds its exercise, not only
in permitting its existence, or in withdrawing his grace, but also in
impelling sinners to the commission of sin, in hardening their hearts,
and in blinding their understandings.

In impelling sinners to the commission of sin. Exod. ix. 16. for this
cause have I raised thee up. Judges ix. 23. God sent an evil spirit be-
tween Abimelech and the men of Shechem. 2 Sam. xii. 11, 12. / will raise
up evil against thee out of thine own house, and I will take thy wives before

thine eyes, and give them unto thy neighbour I will do this thing.

xvi. 10. Jehovah hath said unto him, Curse David, xxiv. 1. Jehovah
moved David against them to say, Go, number Israel and Judah. Com-
pare 1 Chron. xxi. 1. 1 Kings xxii. 20. who shall persuade Ahab? Psal.
cv. 25. he turned their heart to hate his people. Ezek. xiv. 9. / Jeho-
vah have deceived that prophet.

In hardening their hearts. Exod. iv. 21. vii. 3. / will harden Pharaoh's
heart. Deut. ii. 30. Jehovah thy God hardened his spirit. Josh. xi. 20.
it was of Jehovah to harden their hearts. John xii. 39, 40. therefore

they could not believe, because that Esaias said again he hath

hardened their heart. Rom. ix. 18. whom he will he hardeneih.

In blinding their understandings. Deut. xxviii. 28. Jehovah shall
smite thee with madness, and blindness, and astonishment of heart. 1 Sam.
xvi. 14. an evil spirit from Jehovah troubled him. 1 Kings xxii. 22. / will
be a lying spirit in the mouth of all his prophets: and Jehovah said, Thou
shalt persuade him. Isai. viii. 14. he shall be for a stone of stumbling and
for a rock of offence to both the houses of Israel; for a gin and for a

206

snare — . xix. 14. Jehovah hath mingled a perverse spirit in the midst
thereof, and they have caused Egypt to err. xxix. 10. Jehovah hath
poured out upon you the spirit of deep sleep, and hath closed your eyes.
Matt. xiii. 13. therefore speak I to them in parables, because they see-
ing see not. John xii. 40. compared with Isai. vi. 9- he hath blinded their
eyes. Rom. i. 28. God gave them over to a reprobate mind. 2 Thess. ii. 11.
God shall send them a strong delusion, that they should believe a lie.

But though in these, as well as in many other passages of the Old and
New Testament, God distinctly declares that it is himself who impels the
sinner to sin, who hardens his heart, who blinds his understanding, and
leads him into error ; yet on account of the infinite holiness of the Deity,
it is not allowable to consider him as in the smallest instance the author
of sin. Hos. xiv. 9- the ways of Jehovah are right, and the just shall walk
in them ; but the transgressors shall Jail therein. Psal. v. 4. thou art not
a God that hath pleasure in wickedness, neither shall evil dwell with thee.
Rom. vii. 8. sin, taking occasion by the commandment, wrought in me all
manner of concupiscence. James i. 13, 14. let no man say when he is tempted,
I am tempted of God ; for God cannot be tempted with evil, neither tempt-
eth he any man : but every man is tempted when he is drawn away of his
own lust and enticed, iv. 1. from whence come wars and fightings amongst
you f come they not hence, even of your lusts which war in your members ?
1 John ii. 16. for all that is in the world, the lust of the flesh, and the lust
of the eyes, and .the pride of life, is not of the Father, but is of the world.
For it is not the human heart in a state of innocence and purity, and
repugnance to evil, that is induced by him to act wickedly and deceitfully ;
but after it has conceived sin, and when it is about to bring forth, he, in
his character of sovereign disposer of all things,5 inclines and biasses it in
this or that direction, or towards this or that object. Psal. xciv. 23. he shall
bring upon them their own iniquity, and shall cut them off in their own
wickedness, yea, Jehovah our God shall cut them off; — that is to say, by

Therefore was law giv'n them to evince

Their natural pravity, by stirring up

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

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the infliction of punishment. Nor does God make that will evil which
was before good, but the will being already in a state of perversion, he
influences it in such a manner, that out of its own wickedness it either
operates good for others, or punishment for itself, though unknowingly, and
with the intent of producing a very different result. Prov. xvi. 9. a man's
heart deviseth his way, hut Jehovah directeth his steps. Thus Ezek.
xxi. 21, 22. when the king of Babylon stood at the parting of the way
in doubt whether he should go to war against the Ammonites or against
the Jews, God so ordered the divination, as to determine him on going
against Jerusalem.4 Or, to use the common simile, as a rider who
urges on a stumbling horse in a particular direction is the cause of its
increasing its speed, but not of its stumbling, — so God, who is the supreme
governor of the universe, may instigate an evil agent, without being in
the least degree the cause of the evil. I shall recur again to this simile
hereafter. For example, — God saw that the mind of David was so elated
and puffed up by the increase of his power, that even without any ex-
ternal impulse he was on the point of giving some remarkable token of
his pride ; he therefore excited in him the desire of numbering the people :
he did not inspire him with the passion of vain glory, but impelled
him to display in this manner, rather than in any other, that latent arro-
gance of his heart which was ready to break forth. God therefore was
the author of the act itself, but David alone was responsible for its pride
and wickedness. Further, the end which a sinner has in view is generally
something evil and unjust, from which God uniformly educes a good and
just result, thus as it were creating light out of darkness. By this means
he proves the inmost intentions of men, that is, he makes man to have
a thorough insight into the latent wickedness of his own heart, that he
may either be induced thereby to forsake his sins, or if not, that he may

<Deus interdum peccatores inscios et prseter mentem suam ad objectum aliquod contra
quod peccent, potius quam ad aliud dirigit ; vel ad hoc potius peccatum, quam ad aliud quod
animo ante conceperant, eos ferri sinit . . . cum rex Babylonis ambitione sua incitatus bellum
gerere constituisset, at penderet adhuc animo, nesciens utrum Judseos an vero Ammonitas
impetere deberet, Deus ita direxit sortes, quas consulebat, ut in Judaeos, quorum peccata
ultionem suam magis provocaverant, expeditionem illam militarem susciperet, Ezech. xxi. 29,
&c.' Curcell. Institutio, III. 12. 7-

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become notorious and inexcusable in the sight of all ; or lastly, to the
end that both the author and the sufferer of the evil may be punished
for some former transgression. At the same time, the common maxim,
that God makes sin subservient to the punishment of sin, must be
/ received with caution ; for the Deity does not effect his purpose by
S compelling any one to commit crime, or by abetting him in it, but by
withdrawing the ordinary grace of his enlightening spirit, and ceasing to
strengthen him against sin. There is indeed a proverb which says, that
he who is able to forbid an action, and forbids it not, virtually com-
mands it.5 This maxim is indeed binding on man, as a moral precept;
but it is otherwise with regard to God.6 When, in conformity with the
language of mankind, he is spoken of as instigating, where he only does
not prohibit evil, it does not follow that he therefore bids it, inasmuch as
there is no obligation by which he is bound to forbid it. Psal. lxxxi.
11, 12. my people would not hearken to my voice, and Israel would
none of me: so I gave them up unto their own hearts' lust, and they
walked in their own counsels. Hence it is said, Rom. i. 24. wherefore
God also gave them up to uncleanness, — that is, he left them to be actu-
ated by their own lusts, to walk in them ; for properly speaking God
does not instigate, or give up, him whom he leaves entirely to himself,
that is, to his own desires and counsels, and to the suggestions of his ever
active spiritual enemy. In the same sense the Church is said to give
up to Satan the contumacious member, whom it interdicts from its
communion. With regard to the case of David's numbering the people,
a single word will be sufficient. For it is not God, but Satan who is
said to have instigated him, 2 Sam. xxiv. I.7 1 Chron. xxi. 1. A

4 ' But they shift it ; he permitted only. Yet silence in the law is consent, and consent
is accessory.' Tetrachordon. Prose Works, II. 9- ' Yea, but to permit evil, is not to do evil.
Yes, it is in a most eminent manner to do evil ; where else are all our grave and faithful sayings,
that he whose office is to forbid and forbids not, bids, exhorts, encourages ?' Ibid. 182.

6 As if they would confine th' Interminable,
And tie him to his own prescript,
Who made our laws to bind us, not himself. Samson Agonistes, 307.

7 Perrexit autem ira Jehovce accendi in Israelitas, quum incitasset adversarius Davidem in
eos, &c. Version of Tremellius. Our authorized translation renders the passage differently.

The

209

similar explanation applies to the passage in 2 Sam. xii. 11, 12. behold, I
will raise up evil against thee out of thine own house, — that is, the evil
of punishment, — and I will take thy wives before thine eyes, and give them
unto thy neighbour, — that is, I will permit thy son to go in unto them,
according to the counsel of Ahithophel; for this is the meaning of the
word give, as has been just shown. As to the popular simile of the
stumbling horse, the argument drawn from it is itself a lame one ; for the
sinner, if he be really instigated, is not instigated simply to act, as in the
case of the horse, but to act amiss, — or in other words, he is instigated
to stumble, because he stumbles.8 In both the instances above adduced,
God had determined to punish openly the secret adultery of David : he
saw Absalom's propensity to every kind of wickedness ; he saw the mis-
chievous counsels of Ahithophel, and did nothing more than influence
their minds, which were already in a state of preparation for any atrocity,
to perpetrate one crime in preference to another, when opportunity should
offer ; according to the passage of Proverbs quoted above, xvi. 9- a man's
heart deviseth his way ; but Jehovah directeth his steps. For to offer an
occasion of sinning, is only to manifest the wickedness of the sinner, not
to create it. The other position, that God eventually converts every evil
deed into an instrument of good, contrary to the expectation of sinners,
and overcomes evil with good,9 is sufficiently illustrated in the example of
Joseph's sale by his brethren, Gen. xlv. 8. Thus also in the crucifixion of

The anger of Jehovah was kindled against Israel, and he moved David against than to say,
Go, number Israel and Judah.

• Atqui, inquies, id fit quia sunt mali, non quia Dei concursus eos tales reddat, veluti cum
agaso armentum equorum aut asinorum claudorum agitat, causa quidem est incessus illorum,
sed vitium ipsis adhaerens est causa cur claudicarent. Respondeo istam similitudinem claudicare.
nee posse applicari primo hominis peccato, quo caetera omnia inevitabiliter fluere existimant.
Nullus enim tunc in eo erat defectus, qui efficeret ut Deo ad agendum impellente male ageret.'
Curcell. Institutio, IV. 2, 3.

9 If then his Providence

Out of our evil seek to bring forth good — . Paradise Lost, I. 162.

Who seeks

To lessen thee, against his purpose serves
To manifest the more thy might; his evil
Thou usest, and from thence creat'st more good. VII. 613. See also XII. 470.

E E ' Denique

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Christ, the sole aim of Pilate was to preserve the favour of Caesar; that
of the Jews to satisfy their own hatred and vengeance ; but God, whose
hand and counsel had determined before every thing that was to be done,
Acts iv. 28. made use of their cruelty and violence as instruments for
effecting the general redemption of mankind. Rom. xi. 11. through their
fall salvation is come unto the Gentiles. 1 Cor. xi. 19. there must be also
heresies among you, that they which are approved may be made manifest
among you. Philipp. i. 12, 14. the things which happened unto me have
fallen out rather unto the furtherance of the gospel.

Again, as God's instigating the sinner does not render him the author
of sin, so neither does his hardening the heart or blinding the under-
standing involve that consequence; inasmuch as he does not produce
these effects by infusing an evil disposition, but on the contrary by em-
ploying such just and kind methods, as ought rather to soften the hearts
of sinners than harden them. First, by his long-suffering. Rom. ii. 4, 5.

despisest thou the riches of his long-suffering but after thy hardness and

impenitent heart treasurest up unto thyself wrath ? Secondly, by urging his
own good and reasonable commands in opposition to the obstinacy of the
wicked ; as an anvil, or adamant, is said to be hardened under the ham-
mer. Thus Pharaoh became more furious and obdurate in proportion as
he resisted the commands of God. Exod. v. 2. who is Jehovah f vii. 2, 3.

thou shalt speak all that I command thee and I will harden Pharaoh's

heart. Isai. vi. 10. make the heart of this people fat, — that is to say, by
the repeated inculcation of the divine commands, as in xxviii. 13. the word

of Jehovah was unto them precept upon precept that they might go

and fall backward. Thirdly, by correction or punishment. Ezek. iii. 20.
when a righteous man doth turn from his righteousness and commit iniquity,
and I lay a stumbling-block before him, he shall die. Jer. v. 3. thou hast

' Denique providentia divina circa peccatum jam commissum se exerit, non tantum puniendo
ipsum ex severitate, aut condonando ex misericordia, sed etiarn ad bonum aliquem finem inservire
faciendo, contra perpetrantis intentionem. Ita Deus usus est venditione Josephi, ad conser-
vandum familiam patris et regnum .ZEgypti, ne fame perirent; et scelere Judaeorum Jesum
morti tradentium, ad generis humani redemptionem.' Curcell. Institutio, III. 12. 8.

211

stricken them, but they have not grieved they have made their faces

harder than a rock. The hardening of the heart, therefore, is usually
the last punishment inflicted on inveterate wickedness and unbelief in this
life. 1 Sam. ii. 25. they hearkened not unto the voice of their fatlier, because
the Lord would slay them. God often hardens in a remarkable manner the
powerful and rebellious princes of this world, in order that through their
insolence and haughtiness his glory may be magnified among the nations.
Exod. ix. 16. for this cause have I raised thee up, for to shoiv in thee mij
power. See also x. 2. compared with Rom. ix. 17- even for this same
purpose have I raised thee up, that I might show my power in thee.
Exod. xiv. 4, 17. / will be honoured upon Pharaoh. Yet the act of harden-
ing is not so exclusively the work of God, but that the wicked themselves
fully co-operate ' in it, though with any view but that of fulfilling the
divine will. Hence Pharaoh is said to harden his own heart, Exod. ix. 34.
when he saw that the rain and the hail and the thunders were ceased, he
sinned yet more, and hardened his heart, he and his servants. 2 Chron.
xxxvi. 13. he stiffened his neck, and hardened his heart from turning unto
Jehovah. Psal. xcv. 8. harden not your heart. Zech. vii. 12. they made
their hearts as an adamant stone, lest they should hear the law and the
wo?-ds which Jehovah of hosts hath sent.

Thus also with regard to the blinding of the understanding. Deut.
xxviii. 15. compared with v. 28. it shall come to pass, if thou wilt not

hearken unto the voice of Jehovah thy God Jehovah shall smite thee

with madness, and blindness, and astonishment of heart, that is, by with-
drawing the light of his grace, by confounding or stupifying the faculties
of the mind, or by simply permitting Satan to work these effects in
the sinner. Rom. i. 28. even as they did not like to retain God in their
knowledge, God gave them over to a reprobate mind. 2 Cor. iv. 4. in whom
the god of this world hath blinded the minds of them which believe not.
Eph. ii. 2. the spirit that now worketh in the children of disobedience.
2 Thess. ii. 11. for this cause God shall send them strong delusion. Lastly,
God is said to deceive men, not in the sense of seducing them to sin,
but of beguiling them to their own punishment, or even to the production

e e 2

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of some good end. Ezek. xiv. 9 — 11. if the prophet be deceived when he
hath spoken a thing, I Jehovah have deceived that prophet, and I will stretch

out my hand upon him, &c and they shall bear the punishment of their

iniquity that the house of Israel may go no more astray from me. God

first deceived the already corrupt and covetous prophet, by disposing his
mind to prophesy things acceptable to the people, and then deservedly
cut off both the people who inquired of him, and the prophet of whom
they inquired, to deter others from sinning in a similar manner; because
on the one hand a bad intention had been displayed on the part of the
inquirers, and on the other a false answer had been returned, which God
had not commanded.

To this view of providence must be referred what is called temptation,
whereby God either tempts men, or permits them to be tempted by
the devil or his agents.

Temptation is either for evil or for good.

An evil temptation is when God, as above described, either withdraws
his grace, or presents occasions of sin, or hardens the heart, or blinds the
understanding. This is generally an evil temptation in respect of him
who is tempted, but most equitable on the part of the Deity, for the
reasons above-mentioned. It also serves the purpose of unmasking hypo-
crisy;1 for God tempts no one in the sense of enticing or persuading
to sin, (see James i. 13. as above,) though there be some towards whom
he deservedly permits the devil to employ such temptations. We are
taught in the Lord's prayer to deprecate temptations of this kind ; Matt,
vi. 13. lead us not into temptation, but deliver us from evil.2

A good temptation is that whereby God tempts even the righteous

1 fYet I will not insist on that which may seem to be the cause on God's part; as his
judgement on our sins, the trial of his own, the unmasking of hypocrites — .' Of Reformation
in England, I. 5.

Ab Mo mala. Tremellius. from that evil one.

213

for the purpose of \ proving them, not as though he were ignorant of
the disposition of their hearts, but for the purpose of exercising or mani-
festing their faith or patience, as in the case of Abraham and Job ; or of
lessening their self-confidence, and reproving their weakness, that botli
they themselves may become wiser by experience, and others may profit
by their example: as in the case of Hezekiah, 2 Chron. xxxii. 31.
whom God left — partially, or for a time — to try him, that he might know
all that was in his heart. He tempted the Israelites in the wilderness
with the same view. Deut. viii. 2. to humble thee, and to prove thee, to
know what was in thine heart, whether thou wouldest keep his command-
ments or no. Psal. lxvi. 10. thou, O God, hast proved us, thou hast tried

us as silver is tried. 1 Pet. i. 7. that the trial of your faith might be

found unto praise, iv. 12. beloved, think it not strange concerning the fiery
trial which is to try you, as though some strange thing happened unto you.
Rev. ii. 10. behold, the devil shall cast some of you into prison, that ye
may be tried.

This kind of temptation is therefore rather to be desired. Psal.
xxvi. 2. examine me, O Jehovah, and prove me ; try my reins and my
heart. James i. 2, 3. my brethren, count it all joy when ye fall into divers
temptations ; knowing this, that the trying of your faith worketh patience.

God also promises a happy issue. 1 Cor. x. 13. there hath no tempta-
tion taken you but such as is common to man : but God is faithful, who
will not suffer you to be tempted above that ye are able, but will with the
temptation also make a way to escape, that ye may be able to bear it. James
i. 12. blessed is the man that endureth temptation ; for when he is tried,
he shall receive the crown of life.

Yet even believers are not always sufficiently observant of these
various operations of divine providence, until they are led to investigate
the subject more deeply, and become more intimately conversant with

the word of God. Psal. lxxiii. 2, 17. my feet were almost gone

until I went into the sanctuary of God: then understood I their end.

214

Dan. xii. 10. many shall be purified, and made white, and tried; but the
wicked shall do wickedly : and none of the wicked shall understand, but
the wise shall understand.

Having said in the prefatory definition, that the providence of God
extends to all things, and that it has enacted certain immutable laws,
by which every part of the creation is administered, it may not be an
useless digression to inquire in this place, whether, among other fixed
regulations, a limit has been set to the duration of human life, which
is not to be passed.3 That such is the case, Scripture clearly intimates.
Job xiv. 5. seeing his days are determined, the number of his months are
wth thee, thou hast appointed his bounds that he cannot pass. Psal. xc. 10.
the days of our years are threescore years and ten, and if by reason of
strength they be fourscore years, yet is their strength labour and sorrow ;
for it is soon cut off, and we fly away. From these and similar passages,
and especially from the early history of the world, it is evident that God,
at least after the fall of man,4 limited human life to a certain term, which
in the progress of ages, from Adam to David, gradually became more and
more contracted ; so that whether this term be one and the same to all,
or appointed differently to each individual, it is in the power of no one
to prolong or exceed its limits. This is the province of God alone, as
is proved beyond all doubt by the promise of long life made by him

3 'Tertia quaestio spectat conservationem individuorum, utrum Deus absoluto decreto
unicuique homini certum vitae terminum assignarit, quem nemo ulla ratione aut contrahere
aut producere possit.' Curcell. Institutio, III. 11. 1.

4 This seems to intimate a belief in the doctrine held by the Fathers and best divines, that if
Adam had not sinned, he would not have died. The opinion is expressed in the same doubtful
manner in a speech of Raphael:

time may come, when men

With angels may participate

And from these corporal nutriments perhaps

Your bodies may at last turn all to spirit,

lmprov'd by tract of time, and wing'd ascend

Ethereal as we, or may at choice

Here, or in heav'nly Paradises dwell. Paradise Lost, V. 493.

215

to his people, and by his addition of fifteen years to the life of
Hezekiah when at the point of death. The power of shortening or
anticipating the term in question, on the contrary, is not the exclusive
privilege of God, though this also is exercised by him, both for purposes
of reward and punishment; the same effect may be, and in fact fre-
quently is, produced by the crimes or vices of mortals themselves. Prov.
x. 27- the fear of Jehovah prolongeth days, but the years of the wicked
shall be shortened. Exod. xx. 12. honour thy father and thy mother, that
thy days may be long upon the land, &c. See also numerous passages to
the same purpose, during the time of the law. Psal. lv. 23. bloody and
deceitful men shall not live out half their days, that is, they shall not live
to the end of that term, to which by the constitution of their bodies
they might otherwise have arrived ; in which class are to be placed all
those who lay violent hands on themselves, or who accelerate death by
intemperate living.

The providence of God is either ordinary or extraordinary.'

His ordinary providence is that whereby he upholds and preserves
the immutable order of causes appointed by him in the beginning. This
is commonly, and indeed too frequently, described by the name of
nature ; for nature cannot possibly mean anything but the mysterious power
and efficacy of that divine voice which went forth in the beginning, and
to which, as to a perpetual command, all things have since paid obedi-
ence. Job xxxviii. 12. hast thou commanded the morning since thy days I
v. 33. knowest thou the ordinances of heaven ? Psal. cxlviii. 8. fire and
hail, snow and vapours, stormy wind fulfilling his word. Isai. xlv. 12.
/ have stretched out the heavens, and all their host have I commanded.
Jer. xxxi. 36. if those ordinances depart from before me. xxxiii. 20.
my covenant of the day arid my covenant of the night.

5 'Qualitas providentiae in duobus praecipue spectatur. 1. Quod alia sit ordinaria, alia
vero extraordinaria . . . Providentia ordinaria est, qua Deus in hominum regimine ordinem a se
ab initio institutum observat, et omnia convenienter naturae, quam ipsis indidit, gubernat.'
Curcell. Institutio, III. 12. 10.

216

The extraordinary providence of God is that whereby God produces
some effect out of the usual order of nature, or gives the power of pro-
ducing the same effect to whomsoever he may appoint. This is what we
call a miracle. Hence God alone is the primary author of miracles, as
he only is able to invert that order of things which he has himself ap-
pointed. Psal. lxxii. 18. who only doeth wondrous things. John x. 21. can
a devil open the eyes of the blind f 2 Thess. ii. 9. whose coming is after
the power of Satan, with all power and signs and lying wonders.

The use of miracles is to manifest the divine power, and confirm our

faith. Exod. vi. 6, 7- I will redeem you with great judgements

and ye shall know that I am Jehovah your God. viii. 22. I will sever in

that day the land of Goshen to the end thou mayest know that I am

Jehovah. 1 Kings xvii. 24. now by this I know that thou art a man of
God. Mark xvi. 20. the Lord working with them, and confirming the
word with signs following. Heb. ii. 4. God also bearing them witness, both
with signs and wonders and with divers miracles, and gifts of the Holy
Ghost, according to his own will.

Miracles are also designed to increase the condemnation of unbelievers,
by taking away all excuse for unbelief. Matt. xi. 21. woe unto thee,

Chora%in for if the mighty works which were done in you had been done

in Tyre and Sidon, they would have repented long ago — . John xv. 24.
if I had not done among them the works which none other man did,
they had not had sin : but now they have no cloke for their sin.

Christian Doctrine: Book I, Chapter 9

CHAP. IX.

Of the

Special Government

Angels.

X he general government of Providence has been hitherto the
subject of consideration. The special government is that which
embraces with peculiar regard angels and men, as beings far superior to
the rest of the creation.

Angels are either good or evil, Luke ix. 26. viii. 2. for it appears
that many of them revolted from God of their own accord before the
fall of man. John viii. 44. he abode not in the truth, because there is no
truth in him : when he speaketh a lie, he speaketh of his own, for he is
a liar and the father of it. 2 Pet. ii. 4. God spared not the angels that
sinned. Jude 6. the angels which kept not their first estate. 1 John iii. 8.
the devil sinneth from the beginning. Psal. cvi. 37- they sacrificed unto
devils.

Some are of opinion that the good angels are now upheld, not so
much by their own strength, as by the grace of God. 1 Tim. v. 21.
the elect angels, that is, who have not revolted.6 Eph. i. 10. that he might

6 Milton employs the word elect in opposition to the apostate angels, in the description
of the first battle in heaven :

but those elect

Angels, contented with their fame in Heav'n,

Seek not the praise of men : the other sort,

In might though wond'rous — , &c. Paradise Lost, VI. 374.

F F

218

gather together in one all things in Christ, both which are in heaven and
which are on earth. Job iv. 18. his angels he charged with Jolly. See also
xv. 15. Hence arises, in their opinion, the delighted interest which the
angels take in the mystery of man's salvation;7 1 Pet. i. 12. which things
the angels desire to look into. Eph. iii. 10. that now unto the principalities
and powers in heavenly places might be known by the church the manifold
wisdom of God. Luke ii. 13, 14. a multitude of the heavenly host praising
God, namely, on account of the birth of Christ, xv. 10. there is joy in
the presence of the angels of God over one sinner that repenteth. They
assign the same reason for their worshipping Christ. Heb. i. 6. let all
the angels of God worship him. Matt. iv. 11. angels came and ministered
unto him. Philipp. ii. 10. at the name of Jesus every knee should bow, of
things in heaven — . 2 Thess. i. 7. the Lord Jesus shall be revealed from
heaven with his mighty angels. 1 Pet. iii. 22. angels being made subject
unto him. Rev. v. 11, 12. worthy is the Lamb that was slain. It seems,
however, more agreeable to reason, to suppose that thelgood angels are
upheld by their own strength no less than man himself was before his
fall ; — that they are called elect, in the sense of beloved, or—excellent ; —
that it is not from any interest of their own, but from their love to man-
kind, that they desire to look into the mystery of our salvation ; — that
they are not comprehended in the covenant of reconciliation ; — that, finally,
they are included under Christ as their head, not as their Redeemer.8^)

For the rest, they are represented as standing dispersed around the
throne of God in the capacity of ministering agents.9 Deut. xxxiii. 2.
he came with ten thousands of saints. 1 Kings xxii. 19. / saw Jehovah

7 Nor less think we in heav'n of thee on earth
Than of our fellow servant, and enquire

Gladly into the ways of God with man. Paradise Lost, VIII. 224.

8 When the great ensign of Messiah blaz'd,
Michael soon reduc'd

His army, circumfus'd on either wing,

Under their head embodied all in one. VI. 775.

9 Ye behold him, and with songs

And choral symphonies, day without night,
Circle his throne rejoicing. V. l6l.

219

sitting on his throne, and all the host of heaven standing by him on his
right hand and on his left. Job i. 6. there was a day when the sons of
God came to present themselves before Jehovah. See also ii. 1. Dan. vii. 10.
ten thousand times ten thousand stood before him. Matt, xviii. 10. their
angels do always behold the face of my Father which is in heaven. Luke
i. 19. / am Gabriel who stand in the presence of God.

Praising God. Job xxxviii. 7. all the sons of God shouted for joy.
Psal. cxlviii. 2. praise ye him, all his angels. Neh. ix. 6. the host of heaven
worshippeth thee. Isai. vi. 3. one cried unto another and said, Holy, holy,
holy. See also Rev. iv. 8. vii. 11. the angels fall before the throne on
their faces.

They are obedient to God in all respects. Gen. xxviii. 12. behold
the angels of God ascending and descending on it. Psal. ciii. 20. his

angels that do his commandments. Zech. i. 10. these are they whom

Jehovah hath sent to walk to and fro through the earth.

Their ministry relates especially to believers.1 Heb. i. 14. are they not
all ministering spirits, sent forth to minister for them who shall be heirs
of salvation f Psal. xxxiv. 7. the angel of Jehovah encampeth round about
them that fear him. xci. 11. he shall give his angels charge over thee.
Isai. lxiii. 9. the angel of his presence saved them. Matt, xviii. 10. their
angels do always behold the face of my Father, xiii. 41. the Son of man
shall send forth his angels, and they shall gather out of his kingdom all

1 The tutelary care of angels is incidentally alluded to in Paradise Lost:

except whom

God and good angels guard by special grace. II. 1032.

Subjected to his service angel wings

And flaming ministers, to watch and tend

Their earthly charge. IX. 155.

Send me the angel of thy birth, to stand

Fast by thy side. Samson Agonisles, 1431.

some good angel bear

A shield before us. Comus, 658.
ff2

220

things that offend, xxiv. 81. they shall gather together his elect from the
four winds. Acts xii. 15. it is his angel. 1 Cor. xi. 10. for this cause
ought the woman to have power on her head because of the angels, namely,
as some think, (and numerous examples in confirmation of their opinion
are not wanting) those angels whose office it was to be present at the
religious assemblies of believers.2

Seven of these, in particular, are described as traversing the earth
in the execution of their ministry.3 Zech. iv. 10. those seven are the eyes
of Jehovah which run to and fro through the whole earth. Rev. v. 6.
which are the seven Spirits of God sent forth into all the earth. See
also i. 4. and iv. 5.

fit appears also probable that there are certain angels appointed to
preside over nations, kingdoms, and particular districts. / Dan. iv. 13, 17-

this matter is by the decree of the watchers, xii. 1. Michael the great

prince which standeth for the children of thy people, x. 13. / remained
there with the kings of Persia. 2 Pet. ii. 11. whereas angels, which are
greater in power and might, bring not railing accusation against them
before the Lord. Gen. iii. 24. to keep the way of the tree of life.

They are sometimes sent from heaven as messengers of the divine
vengeance, to punish the sins of men. They destroy cities and nations.

2 This is the interpretation of Grotius, Hammond, (who quotes from the Fathers in support
of his opinion) Wolf, Doddridge, Pearce, &c. But Milton probably alluded to Tremellius,
whose version he principally used, and whose note is as follows : ' Hujus autem rei testes
sunt et observatores angeli in ecclesia Dei, ab externo ordine internam Dei gratiam et pietatem
membrorum optime recognoscentes. Psal. xxxiv. 8. et xci. 11. Matt, xviii. 10. John i. 52.
Eph. iii. 10. 1 Tim. v. 21. Heb. i. 14. 1 Pet. i. 12.' These seem to have been the 'numerous
examples' referred to above.

3 Th' Arch-Angel Uriel, one of the sev'n

Who in God's presence, nearest to his throne,

Stand ready at command, and are his eyes

That run through all the heav'ns, or down to th' earth

Bear his swift errands over moist and dry,

O'er sea and land. Paradise Lost, III. 648.

221

Gen. xix. 13. 2 Sam. xxiv. 16. 1 Chron. xxi. 16. David saw the angel of
Jehovah having a drawn sword in his hand stretched out over Jeru-
salem. They lay waste whole armies with unexpected destruction. % Kings
xix. 35. Compare also other passages to the same effect. Hence they are
frequently represented as making their appearance in the shape of an
armed host. Gen. xxxii. 1, 2. this is God's host. Josh. v. 15. the captain
of the host of Jehovah. 2 Kings vi. 17- the mountain was full of horses and
chariots of fire. Psal. lxviii. 17. the chariots of God are twenty thousand.
Luke ii. 13. a multitude of the heavenly host.

Angels are also described Isai. vi. Hos. i. 7. Matt, xxviii. 2, 3. Rev.
x. 1.

There appears to be one who presides over the rest of the good -""
angels, to whom the name of Michael is often given.4 Josh. vi. 14.
as captain of the host of Jehovah am I come. Dan. xi. 13. Michael, one
of the chief princes, came to help me. xii. 1. Michael shall stand up, the
great prince. Rev. xii. 7, 8. Michael and his angels fought against the
dragon. It is generally thought that Michael is Christ. But Christ
vanquished the devil, and trampled him under foot singly ; Michael, the i

leader of the angels, is introduced in the capacity of a hostile commander
waging war with the prince of the devils, the armies on both sides being
drawn out in battle array, and separating after a doubtful conflict.5 Rev.
xii. 7, 8. Jude also says of the same angel, when contending with the devil
he disputed about the body of Moses, he durst not bring against him
a railing accusation, — which would be an improper expression to use
with reference to Christ, especially if he be God. 1 Thess. iv. 16. the Lord

4 Go, Michael, of celestial armies prince. Paradise Lost, VI. 44.

s So in the description of the first fight in Paradise Lost, which is borrowed from the
prophecy in the Apocalypse quoted above, 'long time in even scale the battle hung/ till at
last Michael, 'the prince of angels/ engages in single combat with the Adversary:

from each hand with speed retir'd,

Where erst was thickest fight, th' angelic throng,

And left large field. VI. 307.

222

himself shall descend from heaven with the voice of the archangel. Besides,
it seems strange that an apostle of Christ, in revealing things till then so
new and unheard-of concerning his master, should express himself thus
obscurely, and should even shadow the person of Christ under a difference
of name.

The good angels do not look into all the secret things of God, as
the Papists pretend; some things indeed they know by revelation, and
others by means of the excellent intelligence with which they are
gifted; there is much, however, of which they are ignorant. An angel
is introduced inquiring Dan. viii. 13. how long shall he the vision f xii. 6.
how long shall it be to the end of these wonders ? Matt. xxiv. 36. of that
day knoweth no man, no not even the angels in heaven. Eph. iii. 10. to
the intent that now unto the principalities and powers in heavenly places
might be known by the church the manifold wisdom of God. Rev. v. 3. no
man in heaven was able to open the booh.

fThe evil angels are reserved for punishment. Matt. viii. 29- art
thou come hither to torment us before the time f 2 Pet. ii. 4. God cast
them down to hell, and delivered them into chains of darkness, to be
reserved unto judgement. Jude 6. he hath reserved them in everlasting
chains under darkness unto the judgement of the great day. 1 Cor. vi. 3.
know ye not that we shall judge angels f Matt. xxv. 41. everlasting fire,

prepared for the devil and his angels. Rev. xx. 10. they shall be tormented

for ever and ever.

^v.

They are sometimes, however, permitted to wander throughoutjbhe
whole earth, the_air, and heaven itself, to execute tihft. judgementsjrfGod.6

6 ... do him mightier service as his thralls
By right of war, whate'er his business be,
Here in the heart of hell to work in fire,
Or do his errands in the gloomy deep. Paradise Lost, I. 148.

the spirits perverse

With easy intercourse pass to and fro
To tempt or punish mortals. II. 1031.

223

Job i. 7. from going to and fro in the earth. 1 Sam. xvi. 15. the Spirit
of Jehovah departed from Said, and an evil spirit from Jehovah troubled
him. 1 Pet. v. 8. the devil, as a roaring lion, walketh about. John xii. 31.
the prince of this world. 2 Cor. iv. 4. the god of this world. Matt. xii. 43.
he walketh through dry places. Eph. ii. 2. according to the prince of the
power of the air. vi. 12. against spiritual wickedness in high places. They
are even admitted into the presence of God. Job i. 6. ii. 1. 1 Kings xxii. 21.
there came forth a spirit, and stood before Jehovah. Zech. iii. 1. he showed
me Joshua the high priest standing before the angel of Jehovah, and Satan
standing at his right hand to resist him. Luke x. 18. / beheld Satan as
lightning fall from heaven. Rev. xii. 12. woe to the inhabiters of the earth,
for the devil is come down unto you. Their proper place, however, is the
bottomless pit, from which they cannot escape without permission.7 Luke
viii. 31. they besought him that he would not command them to go out into
the deep. Matt. xii. 43. he walketh through dry places, seeking rest, and
findeth none. Mark v. 10. he besought him much that he would not send
them away out of the country. Rev. xx. 3. and cast him into the bottomless
pit, and shut him up. Nor can they do anything without the command
of God. Job i. 12. Jehovah said unto Satan, Behold, all that he hath is
in thy power. Matt. viii. 31. suffer us to go away into the herd of swine.

Rev. xx. 2. he laid hold on the dragon and bound him a thousand

years.

Their knowledge is great, but such as tends rather to aggravate than
diminish their misery; so that they utterly despair of their salvation.8 Matt.

1 So stretch'd out huge in length the Arch-Fiend lay,
Chain'd on the burning lake, nor ever thence
Had ris'n or heav'd his head, but that the will
And high permission of all-ruling heav'n
Left him at large to his own dark designs. Paradise Lost, I. 209-

8 his doom

Reserv'd him to more wrath; for now the thought

Both of lost happiness and lasting pain

Torments him — . I. 52.

hope

224

viii. 29. what have we to do with thee, Jesus, thou Son of God f art thou
come hither to torment us before the time f See also Luke iv. 34. James
ii. 19. the devils believe and tremble, knowing that they are reserved for
punishment, as has been shown.

Thedevils also have their prince. Matt. xii. 24. Beelzebub, the prince
of the devils. See also Luke xi. 15. Matt. xxv. 41. the devil and his

angels. Rev. xii. 9- the great dragon was cast out and his angels.

They retain likewise thpir rp^pprtive ranks.9 Col. ii. 15. having spoiled
principalities and powers. Eph. vi. 12. against principalities, against
powers. Their leader is the author of all wickedness, and the oppo-
nfT]t_jr>f all good. Job i. and ii. Zech. iii. 1. Satan. John viii. 44. the
father of lies. 1 Thess. ii. 18. Satan hindered us. Acts v. 3. Satan
hath filled thine heart. Rev. xx. 3, 8. that he should deceive the nations
no more. Eph. ii. 2. the spirit that now worketh in the children of dis-
obedience. Hence he has obtained many names corresponding to his
actions. He is frequently called Satan, that is, an enemy or adver-
sary,1 Job i. 6. 1 Chron. xxi. 1. the great dragon, that old serpent, the

hope never comes

That comes to all. Paradise Lost, I. 66.

. . We are decreed,

Reserv'd, and destin'd to eternal woe ;
Whatever doing, what can we suffer more,
What can we suffer worse? II. 159-

Me miserable ! which way shall I fly

Infinite wrath, and infinite despair ? IV. 73.

9 The Stygian council thus dissolv'd, and forth
In order came the grand infernal peers :
Midst came their mighty Paramount — . II. 506.

1 To whom th' Arch-Enemy,

And thence in heav'n call'd Satan — I. 81.

the Adversary of God and man,

Satan—. II. 629.

High proof ye now have giv'n to be the race

Of Satan (for I glory in the name,

Antagonist of heav'n's Almighty King). X. 385. See also VI. 281.

225

devil, that is, the false accuser, Rev. xii. 9. the accuser of the brethren,
v. 10. the unclean spirit, Matt. xii. 43. the tempter? iv. 3. Abaddon,
Apollyon, that is, the destroyer,3 Rev. ix. 11. a great red dragon, xii. 3.

The tempter ere th" accuser of mankind. Paradise Lost, IV. 10.

3 who bids abstain

But our Destroyer, foe to God and man? IV. 749-

G G

Christian Doctrine: Book I, Chapter 10

CHAP. X.

OF THE

Special Government of Man
Before the Fall,

including
The Institutions of the Sabbath and of Marriage.

he Providence of God as regards mankind, relates to man either in
his state of rectitude, or since his fall.

With regard to that which relates to man in his state of rectitude,
God, having placed him in the garden of Eden, and furnished him
with whatever was calculated to make life happy, commanded him,
as a test of his obedience, to refrain from eating of the single tree
of knowledge of good and evil, under penalty of death if he should
disregard the injunction.4 Gen. i. 28. subdue the earth, and have domi-
nion— . ii. 15 — 17- he put him into the garden of Eden . . . .of every tree
in the garden thou may est freely eat; but in the day that thou eatest of
the tree of the knowledge of good and evil, thou shalt surely die.

4 well thou know'st

God hath pronounc'd it death to taste that tree,

The only sign of our obedience left. Paradise Lost, IV. 426.

lest the like befall

In Paradise to Adam or his race

Charg'd not to touch the interdicted tree,

If they transgress, and slight that sole command,

So easily obey'd amid the choice

Of all tastes else to please their appetite,

Though wand'ring. VII. 44.

227

This is sometimes called the covenant of works,5 though it does not
appear from any passage of Scripture to have been either a covenant,
or of works. No works whatever are required of Adam ; a particular
act only is forbidden. It was necessary that something should be |
forbidden or commanded as a test of fidelity, and that an act in its
own nature indifferent, in order that man's obedience might be thereby
manifested. For since it was the disposition of man to do what /▼
was right, as a being naturally good and holy, it was not necessary
that he should be bound by the obligation of a covenant to perform
that to which he was of himself inclined ; 6 nor would he have given
any proof of obedience by the performance of works to which he was
led by a natural impulse, independently of the divine command. Not
to mention, that no command, whether proceeding from God or from
a magistrate, can properly be called a covenant, even where rewards
and punishments are attached to it ; but rather an exercise of juris-
diction.

The tree of knowledge of good and evil was not a sacrament, as
it is generally called;7 for a sacrament is a thing to be used, not
abstained from : but a pledge, as it were, and memorial of obedience.

It was called the tree of knowledge of good and evil from the
event; for since Adam tasted it, we not only know evil, but we

s So Bishop Taylor. ' I find in Scripture no mention made of any such covenant as is
dreamt of about the matter of original sin ; only the covenant of works God did make with
all men till Christ came ; but he did never exact it after Adam.' Works, IX. 399. And in
his treatise on The Doctrine and Practice of Repentance, Gen. ii. 17. is quoted as the first of
the texts to prove f the old covenant, or the covenant of works.' VIII. 303.

6 ' Were it merely natural, why was it here ordained more than the rest of moral law to
man in his original rectitude, in whose breast all that was natural or moral was engraven
without external constitutions and edicts?' Tetrachordon. Prose Works, II. 133.

7 ' That some of the objects in Eden were of a sacramental nature we can hardly
doubt, when we read of the tree of knowledge, and of the tree of life.' Bp. Home's
Sermon on the Garden of Eden. See also his two Sermons on the Tree of Knowledge and
of Life.

GG 2

228

\ know good only by means of evil.8 For it is by evil that virtue is
chiefly exercised, and shines with greater brightness.

The tree of life, in my opinion, ought not to be considered so
much a sacrament,9 as a s_ymbol of eternal life, or rather perhaps the
nutriment by which that life is sustained. Gen. iii. 22. lest he take
also of the tree of life, and eat, and live for ever. Rev. ii. 7. to him that
overcometh, will I give to eat of the tree of life.

Seeing, however, that man was made in the image of God, and
had the whole law of nature so implanted and innate in him, that he
needed no precept to enforce its observance, it follows, that if he
received any additional commands, whether respecting the tree of know-
ledge, or the institution of marriage, these commands formed no part
of the law of nature, which is sufficient of itself to teach whatever is
agreeable to right reason, that is to say, whatever is intrinsically good.1
Such commands must therefore have been founded on what is called posi-
tive right, whereby God, or any one invested with lawful power, com-
mands or forbids what is in itself neither good nor bad, and what therefore
would not have been obligatory on any one, had there been no law
to enjoin or prohibit it. With regard to the Sabbath, it is clear that
\ God hallowed it to himself, and dedicated it to rest, in remembrance

of the consummation of his work ;2 Gen. ii. 2, 3. Exod. xxxi. 17. Whe-
ther its institution was ever made known to Adam, or whether any
commandment relative to its observance was given previous to the delivery

8 f Perhaps this is that doom which Adam fell into of knowing good and evil, that is to

say, of knowing good by evil.' Speech for the Liberty of Unlicensed Printing. Prose Works,

I. 299-

the tree of knowledge grew fast by,

Knowledge of good bought dear by knowing ill. Paradise Lost, IV. 222.

9 ' The church began in innocency, and yet it began with a sacrament, the tree of
life—.' Bp. Taylor. Works, I. 149-

1 See the passage quoted from our author's Tetrachordon in the preceding page, note 6.

2 . from work

Now resting, bless'd and hallow'd the sev'nth day,

As resting on that day from all his work. Paradise Lost, VII. 590.

229

of the law on Mount Sinai, much less whether any such was given before
the fall of man, cannot be ascertained, Scripture being silent on the sub-
ject. The most probable supposition is, that Moses, who seems to have
written the book of Genesis much later than the promulgation of the
law, inserted this sentence from the fourth commandment, into what
appeared a suitable place for it; where an opportunity was afforded for
reminding the Israelites, by a natural and easy transition, of the reason
assigned by God, many ages after the event itself, for his command
with regard to the observance of the Sabbath by the covenanted people.
An instance of a similar insertion occurs Exod. xvi. 33, 34. Moses said

unto Aaron, Take a pot, and put an omer full of manna therein so

Aaron laid it up ; which however did not take place till long afterwards.
The injunction respecting the celebration of the Sabbath in the wilderness,
Exod. xvi. a short time previous to the delivery of the law, namely, that
no one should go out to gather manna on the seventh morning, because
God had said that he would not rain it from heaven on that day, seems
rather to have been intended as a preparatory notice, the groundwork, as
it were, of a law for the Israelites, to be delivered shortly afterwards in
a clearer manner; they having been previously ignorant of the mode of
observing the Sabbath. Compare v. 5. with v. 22 — 30. For the rulers of
the congregation, who ought to have been better acquainted than the rest
with the commandment of the Sabbath, if any such institution then existed,
wondered why the people gathered twice as much on the sixth day, and
appealed to Moses ; who then, as if announcing something new, proclaimed
to them that the morrow would be the Sabbath. After which, as if he
had already related in what manner the Sabbath was for the first time
observed, he proceeds, v. 30. so the people rested on the seventh day.

That the Israelites had not so much as heard of the Sabbath
before this time, seems to be confirmed by several passages of the
prophets. Ezek. xx. 10 — 12. / caused them to go forth out of the land
of Egypt, and brought them into the wilderness; and I gave them my
statutes, and showed them my judgements,... moreover also I gave them
my sabbaths, to be a sign between me and them, that they might know

230

that I am Jehovah that sanctify them. Neh. ix. 13, 14. thou earnest down

also upon mount Sinai... and gavest them right judgements and madest

known unto them thy holy sabbath, and commandedst them precepts, statutes
and laws, by the hand of Moses thy servant. This subject, however, will
come again under discussion, Book II. Chap. vii.

With regard to marriage, it is clear that it was instituted, if not
commanded, at the creation, and that it QQOagfced in thp mutual love,
society, help, and comfort of the husband and wife, though with a
reservation of superior rights to the husband.3 Gen, ii. 18. it is not good
that the man should be alone; I will make him an help meet for him.
1 Cor. xi. 7 — 9- for a man,... is the image of the glory of God, but the
woman is the glory of the man : for the man is not of the woman, but the
woman of the man ; neither was the man created for the woman, but the
woman for the man. The power of the husband was even increased after
the fall. Gen. iii. 16. thy desire shall be to thy husband, and he shall rule
over thee. Therefore the word tyl in the Hebrew signifies both hus-
band and lord. Thus Sarah is represented as calling her husband Abra-
ham lord, 1 Pet. iii. 6. 1 Tim. ii. 12 — 14. J suffer not a woman to teach,
nor to usurp authority over the man, but to be in silence : for Adam was
first formed, then Eve; and Adam was not deceived, but the woman being
deceived, was in the transgression.

3 See Tetrachordon. ' It might be doubted, &c lost by her means.' Prose Works, II.

121, 122. f What an injury is it after wedlock to be contended with in point of house

rule who shall be the head 'I suffer not,' saith St. Paul, ' the woman to usurp authority

over the man.' If the apostle would not suffer it, into what mould is he mortified that can ?'
Doctrine, &c of Divorce, II. 36.

Was she made thy guide,

Superior, or but equal, that to her
Thou didst resign thy manhood, and the place

Wherein God set thee above her made of thee ? Paradise Lost, X. 146.
See also XI. 291, 634—636.

Therefore God's universal law

Gave to the man despotic power

Over his female in due awe,

Nor from that right to part an hour,

Smile she or lower. Samson Agonistes, 1064.

231

Marriage, therefore, is a most intimate connection of man with woman, ^
ordained by God, for the purpose either of the procreation of children,
or of the relief and solace of life. Hence it is said, Gen. ii. 24. therefore
shall a man leave his father atid his mother, and shall cleave unto his
wife, and they shall be one flesh. This is neither a law nor a com-
mandment, but an effect or natural consequence of that most intimate
union which would have existed between them in the perfect state of
man^_ nor is the passage intended to sptvp any nthpr pnrpr>se^than_to
account for the origin of families.

In the definition which I have given, I have not said, in compliance
with the common opinion, of one man with one woman, lest I should by
implication charge the holy patriarchs and pillars of our faith, Abraham,
and the others who had more than one wife at the same time, with
habitual fornication and adultery; and lest I should be forced to ex-
clude from the sanctuary of God as spurious, the holy offspring which
sprang from them, yea, the whole of the sons of Israel, for whom
the sanctuary itself was made. For it is said, Deut. xxiii. 2. a bas-
tard shall not enter into the congregation of Jehovah, even to his tenth
generation. Either therefore polygamy is a true marriage,* or all children
born in that state are spurious; which would include the whole race of
Jacob, the twelve holy tribes chosen by God. But as such an assertion
would be absurd in the extreme, not to say impious, and as it is the
height of injustice, as well as an example of most dangerous tendency
in religion, to account as sin what is not such in reality;5 it appears

4 ' Certain it is that whereas other nations used a liberty not unnatural, for one man to
have many wives, the Britons altogether as licentious, but more absurd and preposterous
in their license, had one or many wives in common among ten or twelve husbands.' His-
tory of England. Prose Works, IV. 68. With the exception of this hint, I am not aware
of any passage in Milton's printed works which contains a clew to his opinions respecting
polygamy. His history was written just before he became Latin Secretary to the Council,
about the year 16.50; and it is observable that although, according to the above quotation,
he appears to have been inclined in favour of the practice, he then admitted its licentiousness.

5 See the title to The Doctrine and Discipline of Divorce; — 'wherein also are set down
the bad consequences of abolishing, or condemning of sin, that which the law of God allows,
and Christ abolished not.' Prose Works, I. 332. ' In these opinions it would be more

religion

232

to me, that, so far from the question respecting the lawfulness of
polygamy being a trivial, it is of the highest importance that it should
be decided.

Those who deny its lawfulness, attempt to prove their position from
Gen. ii. 24. a man shall cleave unto his wife, and they shall be one Jlesh,
compared with Matt. xix. 5. they twain shall be one Jlesh. A man shall
cleave, they say, to his wife, not to his wives, and they twain, and no
more, shall be one flesh. This is certainly ingenious ; and I therefore
subjoin the passage in Exod. xx. 17. thou shalt not covet thy neighbour's
house, nor his man-servant, nor his maid-servant, nor his ox, nor his ass:
whence it would follow that no one had more than a single house, a
single man-servant, a single maid-servant, a single ox or ass. It would be
ridiculous to argue, that it is not said houses, but house, not man-servants,
but man-servant, not even neighbours, but neighbour ; as if it were not
the general custom, in laying down commandments of this kind, to use the
singular number, not in a numerical sense, but as designating the species
of the thing intended. With regard to the phrase, they twain, and not
more, shall be one jlesh, it is to be observed, first, that the context refers
to the husband and that wife only whom he was seeking to divorce,
without intending any allusion to the number of his wives, whether one
or more. Secondly, marriage is in the nature of a relation ; and to one
relation there can be no more than two parties. In the same sense there-
fore as if a man has many sons, his paternal relation towards them all is
manifold, but towards each individually is single and complete in itself;
by parity of reasoning, if a man has many wives, the relation which he
bears to each will not be less perfect in itself, nor will the husband
be less one jlesh with each of them, than if he had only one wife.
Thus it might be properly said of Abraham, with regard to Sarah and
Hagar respectively, these twain were one jlesh. And with good reason ;
for whoever consorts with harlots, however many in number, is still

religion to advise well, lest we make ourselves juster than God, by censuring rashly that
for sin, which his unspotted law without rebuke allows, and his people without being con-
scious of displeasing him have used.' Doctrine, &c. II. S2.

233

said to be one flesh with each ; 1 Cor. vi. 16. what, know ye not, that he
which is joined to an harlot is one body ? for two, saith he, shall be one
flesh. The expression may therefore be applied as properly to the hus-
band who has many wives, as to him who has only one. Hence it follows
that the commandment in question (though in fact it is no commandment
at all, as has been shown) contains nothing against polygamy, either in
the way of direct prohibition or implied censure; unless we are to sup-
pose that the law of God, as delivered by Moses, was at variance with
his prior declarations; or that, though the passage in question had been
frequently inspected by a multitude of priests, and Levites, and prophets,
men of all ranks, of holiest lives and most acceptable to God, the fury
of their passions was such as to hurry them by a blind impulse into
habitual fornication; for to this supposition are we reduced, if there be
anything in the present precept which renders polygamy incompatible
with lawful marriage.

Another text from which the unlawfulness of polygamy is main-
tained, is Lev. xviii. 18. neither shalt thou take a wife to her sister, to
vex her, to uncover her nakedness, beside the other in her life time. Here
Junius translates the passage mulierem imam ad alteram, instead of mtdi-
erem ad sororem suam, in order that from this forced and inadmissible
interpretation he may elicit an argument against polygamy. In draw-
ing up a law, as in composing a definition, it is necessary that the
most exact and appropriate words should be used, and that they should
be interpreted not in their metaphorical, but in their proper signifi-
cation. He says, indeed, that the same words are found in the same
sense in other passages. This is true; but it is only where the con-
text precludes the possibility of any ambiguity, as in Gen. xxvi. 31.
juraverunt vir fratri sno, that is, alteri, they sware one to another. No
one would infer from this passage that Isaac was the brother of Abime-
lech ; nor would any one, on the other hand, entertain a doubt that
the passage in Leviticus was intended as a prohibition against taking
a wife to her sister; particularly as the preceding verses of this chap-
ter treat of the degrees of affinity to which intermarriage is forbidden.

234

Moreover, this would be to uncover her nakedness, the evil against which
the law in question was intended to guard ; whereas the caution would
be unnecessary in the case of taking another wife not related or allied
to the former; for no nakedness would be thereby uncovered. Lastly,
why is the clause in her life time added? For there could be no doubt
of its being lawful after her death to marry another who was neither
related nor allied to her, though it might be questionable whether it
were lawful to marry a wife's sister. It is objected, that marriage with
a wife's sister is forbidden by analogy in the sixteenth verse, and that
therefore a second prohibition was unnecessary. I answer, first, that there
is in reality no analogy between the two passages ; for that by marry-
ing a brother's wife, the brother's nakedness is uncovered ; whereas by
marrying a wife's sister, it is not a sister's nakedness, but only that of
a kinswoman by marriage, which is uncovered. Besides, if nothing were
to be prohibited which had been before prohibited by analogy, why is
marriage with a mother forbidden, when marriage with a father had
been already declared unlawful? or why marriage with a mother's sister,
when marriage with a father's sister had been prohibited? If this rea-
soning be allowed, it follows that more than half the laws relating to
incest are unnecessary. Lastly, whereas the prevention of enmity is
alleged as the principal motive for the law before us, it is obvious,
that if the intention had been to condemn polygamy, reasons of a much
stronger kind might have been urged from the nature of the original
institution, as was done in the ordinance of the Sabbath.6

A third passage which is advanced, Deut. xvii. 17- is so far from
condemning polygamy, either in a king, or in any one else, that it ex-
pressly allows it ; and only imposes the same restraints upon this condition
which are laid upon the multiplication of horses, or the accumulation
of treasure; as will appear from the seventeenth and eighteenth verses.

6 'But they were to look back to the first institution; nay rather why was not that
individual institution brought out of Paradise, as was that of the Sabbath, and repeated in the
body of the law, that man might have understood it to be a command?' Doctrine, &c.
II. 29-

235

Except the three passages which are thus irrelevantly adduced,
not a trace appears of the interdiction of polygamy throughout the
whole law ; nor even in any of the prophets, who were at once the
rigid interpreters of the law, and the habitual reprovers of the vices of
the people. The only shadow of an exception occurs in a passage of
Malachi, the last of the prophets, which some consider as decisive
against polygamy. It would be indeed a late and postliminous enact-
ment, if that were for the first time prohibited after the Babylonish
captivity which ought to have been prohibited many ages before. For
if it had been really a sin, how could it have escaped the reprehension
of so many prophets who preceded him ? We may safely conclude
that if polygamy be not forbidden in the law, neither is it forbidden here ;
for Malachi was not the author of a new law. Let us however see the
words themselves as translated by Junius, ii. 15. Nonne unum effecit?
quamvis reliqui spiritus ipsi essent : quid autem unum ? It would be rash
and unreasonable indeed, if, on the authority of so obscure a passage, and
one which has been tortured and twisted by different interpreters into
such a variety of meanings, we were to form a conclusion on so im-
portant a subject, and to impose it upon others as an article of faith.7
But whatever be the signification of the words nonne unum effecit, what
do they prove? are we, for the sake of drawing an inference against
polygamy, to understand the phrase thus — did not he make one woman ?
But the gender, and even the case, are at variance with this interpretation ;
for nearly all the other commentators render the words as follows : annon
wnus fecit ? et residuum spiritus ipsi f et quid ille unus f We ought not
therefore to draw any conclusion from a passage like the present in behalf
of a doctrine which is either not mentioned elsewhere, or only in doubtful
terms ; but rather conclude that the prophet's design was to reprove a prac-
tice which the whole of Scripture concurs in reproving, and which forms

7 Though the words of this difficult - clause are rendered very variously by the different
commentators, yet, with the exception of Grotius, who explains the passage with reference
to the origin of souls ex traduce from our natural parents, nearly all agree in considering
it as an argument against polygamy. The interpretation which Milton seems to prefer, is
suggested by Tirinus and Menochius. See Poole's Synopsis in loc

H H 2

236

the principal subject of the very chapter in question, v. 11 — 16. namely,
marriage with the daughter of a strange god ; a corruption very prevalent
among the Jews of that time, as we learn from Ezra and Nehemiah.8

With regard to the words of Christ, Matt. v. 32. and xix. 5. the
passage from Gen. ii. 24. is repeated not for the purpose of condemning
polygamy, but of reproving the unrestrained liberty of divorce, which is
a very different thing ; nor can the words be made to apply to any other
subject without evident violence to their meaning. For the argument
which is deduced from Matt. v. 32. that if a man who marries another
after putting away his first wife, committeth adultery, much more must
he commit adultery who retains the first and marries another, ought
itself to be repudiated as an illegitimate conclusion.9 For in the first
place, it is the divine precepts themselves that are obligatory, not the
consequences deduced from them by human reasoning ; for what appears
a reasonable inference to one individual, may not be equally obvious to

8 ' It wrought so little disorder among the Jews, that from Moses till after the captivity,
not one of the prophets thought it worth the rebuking ; for that of Malachi well looked into
will appear to be not against divorcing, but rather against keeping strange concubines, to the
vexation of their Hebrew wives.' Doctrine, &c. Prose Works, II. 6l. 'He that reads atten-
tively will soon perceive, that God blames not here the Jews for putting away their wives,
but for keeping strange concubines, to the "profaning of Judah's holiness, and the vexation
of their Hebrew wives, v. 11 and 14. Judah hath married the daughter of a strange god:
and exhorts them rather to put away their wives whom they hate, as the law permitted,
than to keep them under such affronts. And it is received, that this prophet lived in those
times of Ezra and Nehemiah (nay by some is thought to be Ezra himself) when the
people were forced by these two worthies to put their strange wives away. So that what
the story of those times, and the plain context of the 11th verse, from whence this rebuke
begins, can give us to conjecture of the obscure and curt Ebraisms that follow, this pro-
phet does not forbid putting away, but forbids keeping, and commands putting away
according to God's law, which is the plainest interpreter both of what God will, and what
he can best suffer.' Tetrachordon, II. 146.

9 The original of this sentence affords no satisfactory sense. f Id ejusmodi est profecto,
ut argumentum ipsum pro adulterio sit protinus repudiandum.' The fondness for that play
upon words which is so characteristic of Milton, and of which, as has been already observed
(see p. 14.) this treatise furnishes numerous examples, renders it not improbable that it
was originally written pro adulterino ; for which the amanuensis employed in transcribing
this part of the manuscript, substituted the more common word adulterio.

237

another of similar discernment. Secondly, he who puts away his wife -*

and marries another, is not said to commit adultery because he marries _

another, but because in consequence of his marriage with another he

does not retain his former wife, to whom also he owed the performance

of conjugal duties; whence it is expressly said, Mark x. 1.1. he committeth

adultery against her. That he is in a condition to perform his conjugal

duties to the one, after having taken another to her, is shown by God

himself, Exod. xxi. 10. if he take him another wife, her food, her raiment,

and her duty of marriage shall he not diminish. It cannot be supposed

that the divine forethought intended to provide for adultery.

Nor is it allowable to argue, from 1 Cor. vii. 2. let every man have his
own wife, that therefore none should have more than one ; for the meaning
of the precept is, that every man should have his own wife to himself, not
that he should have but one wife. That bishops and elders should have no
more than one wife is explicitly enjoined 1 Tim. iii. 2. and Tit. i. 6. he
must be the husband of one wife, in order probably that they may discharge
with greater diligence the ecclesiastical duties which they have undertaken.
The command itself, however, is a sufficient proof that polygamy was not
forbidden to the rest, and that it was common in the church at that time.

Lastly, in answer to what is urged from 1 Cor. vii. 4. likewise also the
husband hath not power of his own body, but the wife, it is easy to reply, as
was done above, that the word wife in this passage is used with reference to
the species, and not to the number. Nor can the power of the wife over
the body of her husband be different now from what it was under the law,
where it is called miy, Exod. xxi. 10. and signifies her stated times, which
St. Paul expresses in the present chapter by the phrase, her due benevolence.
With regard to what is due, the Hebrew word is sufficiently explicit.1

On the other hand, the following passages clearly admit the lawful-
ness of polygamy. Exod. xxi. 10. if he take him another wife, her food,
her raiment, and her duty of marriage shall he not diminish. Deut. xvii. 17-

1 Love's due rites, nuptial embraces sweet. Paradise Lost, X. 994.

238

neither shall he multiply wives to himself, that his heart turn not away.
Would the law have been so loosely worded, if it had not been allow-
able to take more wives than one at the same time? Who would ven-
ture to subjoin as an inference from this language, therefore let him
have one only ? In such case, since it is said in the preceding verse, he
shall not multiply horses to himself, it would be necessary to subjoin there
also, therefore he shall have one horse only. Nor do we want any proof
to assure us, that the first institution of marriage was intended to bind
the prince equally with the people ; if therefore it permits only one wife,
it permits no more even to the prince. But the reason given for the law
is this, that his heart turn not away ; a danger which would arise if he were
to marry many, and especially strange women, as Solomon afterwards did.
Now if the present law had been intended merely as a confirmation and
vindication of the primary institution of marriage, nothing could have been
more appropriate than to have recited the institution itself in this place,
and not to have advanced that reason alone which has been mentioned.

Let us hear the words of God himself, the author of the law, and
the best interpreter of his own will. 2 Sam. xii. 8. I gave thee thy master's
wives into thy bosom.... and if that had been too little, I would moreover have
given unto thee such and such things. Here there can be no subterfuge ;
God gave him wives, he gave them to the man whom he loved, as one
among a number of great benefits; he would have given him more, if
these had not been enough. Besides, the very argument which God uses
towards David, is of more force when applied to the gift of wives, than
to any other, — thou oughtest at least to have abstained from the wife
of another person, not so much because I had given thee thy master's
house, or thy master's kingdom, as because I had given thee the wives
of the king. Beza indeed objects, that David herein committed incest,
namely, with the wives of his father-in-law.2 But he had forgotten

4 'Deinde, si valeret Ochini argumentum, profecto non tantum polygamiam sed etiam
incestus probaret; si quidem consanguinei uxoris eodem gradu junguntur viro quo ipsi
uxori. Itaque non magis licuit Davidi ducere uxoris suae Michal novercas, quam suam
ipsius novercam.' Beza De Polygamia.

239

what is indicated by Esther ii. 12, 13. that the kings of Israel had two
houses for the women, one appointed for the virgins, the other for the
concubines, and that it was the former and not the latter which were
given to David. This appears also from 1 Kings i. 4. the king knew
her not. Cantic. vi. 8. there are fourscore concubines, and virgins without
number. At the same time, it might be said with perfect propriety
that God had given him his master's wives, even supposing that he had
only given him as many in number and of the same description, though
not the very same; even as he gave him, not indeed the identical
house and retinue of his master, but one equally magnificent and royal.

It is not wonderful, therefore, that what the authority of the law,
and the voice of God himself has sanctioned, should be alluded to by
the holy prophets in their inspired hymns as a thing lawful and honour-
able. Psal. xlv. 9. (which is entitled A song of loves) kings' daugh-
ters were among thy honourable women, v. 14. the virgins her companions
that follow her shall be brought unto thee. Nay, the words of this very
song are quoted by the apostle to the Hebrews, i. 8. unto the Son he saith,
Thy throne, O God, &c. as the words wherein God the Father himself
addresses the Son, and in which his divinity is asserted more clearly than
in any other passage. Would it have been proper for God the Father to
speak by the mouth of harlots, and to manifest his holy Son to mankind
as God in the amatory songs of adulteresses ? Thus also in Cantic. vi.
8 — 10. the queens and concubines are evidently mentioned with honour,
and are all without distinction considered worthy of celebrating the praises
of the bride : there are threescore queens, and fourscore concubines, and
virgins without number .... the daughters saw her and blessed her ; yea,
the queens and the concubines, and they praised her. Nor must we omit
2 Chron. xxiv. 2, 3. Joash did that which was right in the sight of the
Lord all the days of Jehoiada the priest : and Jehoiada took for him two
wives. For the two clauses are not placed in contrast, or disjoined from
each other, but it is said in one and the same connection that under
the guidance of Jehoiada he did that which was right, and that by the
authority of the same individual he married two wives. This is contrary

240

to the usual practice in the eulogies of the kings, where, if to the
general character anything blameable be subjoined, it is expressly excepted;
1 Kings xv. 5. save only in the matter of Uriah the Hittite. v. 11, 14.
and Asa did that which was right but the high places w*ere not re-
moved: nevertheless Asa's heart was perfect. Since therefore the right
conduct of Joash is mentioned in unqualified terms, in conjunction
with his double marriage, it is evident that the latter was not con-
sidered matter of censure; for the sacred historian would not have
neglected so suitable an opportunity of making the customary ex-
ception, if there had really been anything which deserved disappro-
bation.

Moreover, God himself, in an allegorical fiction, Ezek. xxiii. 4. re-
presents himself as having espoused two wives, Aholah and Aholibah;
a mode of speaking which he would by no means have employed, espe-
cially at such length, even in a parable, nor indeed have taken on
himself such a character at all, if the practice which it implied had been
intrinsically dishonourable or shameful.

On what grounds, however, can a practice be considered dishonour-
able or shameful, which is prohibited to no one even under the gospel?
for that dispensation annuls none of the merely civil regulations which
existed previous to its introduction.5 It is only enjoined that elders
and deacons should be chosen from such as were husbands of one wife,
1 Tim. iii. 2. and Tit. i. 6. This implies, not that to be the husband of
more than one wife would be a sin, for in that case the restriction would
have been equally imposed on all ; but that, in proportion as they were
less entangled in domestic affairs, they would be more at leisure for
the business of the church. Since therefore polygamy is interdicted in
this passage to the ministers of the church alone, and that not on account
of any sinfulness in the practice, and since none of the other members are

5 ' Sciunt enim qui labris aliquanto primoribus evangelium gustarunt, ecclesiae guber-
nationem divinam esse totam ac spiritualem, non civilem/ Pro Populo Anglicano Defensio.
Prose Works, V. 196.

241

precluded from it either here or elsewhere, it follows that it was per-
mitted, as abovesaid, to all the remaining members of the church, and
that it was adopted by many without offence.

Lastly, I argue as follows from Heb. xiii. 4. Polygamy is either
marriage, or fornication, or adultery; the apostle recognizes no fourth
state. Reverence for so many patriarchs who were polygamists will, I
trust, deter any one from considering it as fornication or adultery; for
whoremongers and adulterers God will judge; whereas the patriarchs
were the objects of his especial favour, as he himself witnesses. If
then polygamy be marriage properly so called, it is also lawful and
honourable, according to the same apostle: marriage is honourable in
all, and the bed undefiled,

It appears to me sufficiently established by the above arguments
that polygamy is allowed by the law of God; lest however any
doubt should remain, I will subjoin abundant examples of men whose
holiness renders them fit patterns for imitation, and who are among the
lights of our faith. Foremost I place Abraham, the father of all the
faithful, and of the holy seed, Gen. xvi. 1, &c. Jacob, chap. xxx. and,
if I mistake not, Moses, Numb. xii. 1. for he had married [a Cushite,
Marginal Translation, or] an Ethiopian woman. It is not likely that
the wife of Moses, who had been so often spoken of before by her
proper name of Zipporah, should now be called by the new title of a
Cushite ; or that the anger of Aaron and Miriam should at this time
be suddenly kindled, because Moses forty years before had married Zip-
porah ; nor would they have acted thus scornfully towards one whom
the whole house of Israel had gone out to meet on her arrival with her
father Jethro. If then he married the Cushite during the lifetime of Zip-
porah, his conduct in this particular received the express approbation of
God himself, who moreover punished with severity the unnatural opposi-
tion of Aaron and his sister. Next I place Gideon, that signal example
of faith and piety, Judg. viii. 30, 31. and Elkanah, a rigid Levite, the
father of Samuel ; who was so far from believing himself less acceptable

i i

242

to God on account of his double marriage, that he took with him his
two wives every year to the sacrifices and annual worship, into the im-
mediate presence of God; nor was he therefore reproved, but went
home blessed with Samuel, a child of excellent promise, 1 Sam. ii. 10.
Passing over several other examples, though illustrious, such as Caleb,
1 Chron. ii. 46, 48. vii. 1, 4. the sons of Issachar, in number six and thirty
thousand men, for they had many wives and sons, contrary to the modern
European practice, where in many places the land is suffered to remain
uncultivated for want of population ; and also Manasseh, the son of Joseph,
1 Chron. vii. 14. I come to the prophet David, whom God loved beyond
all men, and who took two wives, besides Michal; and this not in a
time of pride and prosperity, but when he was almost bowed down by
adversity, and when, as we learn from many of the psalms, he was en-
tirely occupied in the study of the word of God, and in the right regula-
tion of his conduct. 1 Sam. xxv. 42, 43. and afterwards, 2 Sam. v. 12, 13.
David perceived that Jehovah had established him king over Israel, and
that he had exalted his kingdom for his people Israel's sake : and David
took him more concubines and wives out of Jerusalem. Such were the
motives, such the honourable and holy thoughts whereby he was in-
fluenced, namely, by the consideration of God's kindness towards him
for his people's sake. His heavenly and prophetic understanding saw
not in that primitive institution what we in our blindness fancy we
discern so clearly ; nor did he hesitate to proclaim in the supreme council
of the nation the pure and honourable motives to which, as he trusted,
his children born in polygamy owed their existence. 1 Chron. xxviii. 5.
of all my sons, for Jehovah hath given me many sons, he hath chosen, &c.
I say nothing of Solomon, notwithstanding his wisdom, because he seems
to have exceeded due bounds ; although it is not objected to him that
he had taken many wives, but that he had married strange women;4

where stood

Her temple on th' offensive mountain, built

By that uxorious king, whose heart, though large,

Beguil'd by fair idolatresses, fell

To idols foul. Paradise Lost, I. 442.

Women

243

1 Kings xi. 1. Nehem. xiii. 26. His son Rehoboam desired many wives,
not in the time of his iniquity, but during the three years in which
he is said to have walked in the way of David, 2 Chron. xi. 17, 21, 23.
Of Joash mention has already been made ; who was induced to take
two wives, not by licentious passion, or the wanton desires incident to
uncontrolled power, but by the sanction and advice of a most wise
and holy man, Jehoiada the priest. Who can believe, either that so )
many men of the highest character should have sinned through igno-
rance for so many ages; or that their hearts should have been so

hardened ; or that God should have tolerated such conduct in his

i
people? Let therefore the rule received among theologians have the

same weight here as in other cases : f* The practice of the saints is

the best interpretation of the commandments."

It is the peculiar province of God to make marriage prosperous and
happy. Prov. xix. 14. a prudent ivife is from Jehovah, xviii. 22.
whoso findeth a wife, findeth a good thing, and obtaineth favour of
Jehovah.

The consent of parents, if living, should not be wanting.5 Exod.
xxii. 17. if his father utterly refuse to give her unto him — . Deut.
vii. 3. thy daughter thou shalt not give unto his son. Jer. xxix. 6.
take wives for your sons. But the mutual consent of the parties
themselves is naturally the first and most important requisite ; for there ,

Women, when nothing else, beguil'd the heart

Of wisest Solomon, and made him build,

And made him bow to the gods of his wives. Paradise Regained, II. l6Q.

5 'The 18th chapter (of Bucer's Kingdom of Christ) I only mention as determining
a thing not here in question, that marriage without consent of parents ought not to be
held good, yet with this qualification fit to be known,' &c. Prose Works, II. 81. ' It is
generally held by reformed writers against the Papist, that .... the father not consenting,

his main will without dispute shall dissolve all Because the general honour due to

parents is great, they hold he may, and perhaps hold not amiss.' Tetrachordon. Prose
Works, II. 136.

II 2

244

' can be no love or good will, and consequently no marriage, without
/ mutual consent.6

In order that marriage may be valid, the consent must be free from
every kind of fraud, especially in respect of chastity. Deut. xxii. 20, 21, 23.
It will be obvious to every sensible person that maturity of age is requisite.

The degrees of affinity which constitute incest are to be determined
by the law of God, Lev. xviii. Deut. xxvii. and not by ecclesiastical
canons or legal decrees. We are moreover to interpret the text in its
plain and obvious meaning, without attempting to elicit more from it
than it really contains. To be wise beyond this point, savours of super-
stitious folly, and a spurious preciseness.

It is also necessary that the parties should be of one mind in matters
/ of religion. Under the law this precept was understood as applying to
marriages already contracted, as well as to those in contemplation.
Exod. xxxiv. 15, 16. Deut. vii. 3, 4. compared with Ezra x. 11, &c.
and Nehem. xiii. 23, 30. A similar provision was made under the
gospel for preventing the contraction of any marriage where a differ-
ence of religious opinion might exist: 1 Cor. vii. 39. she is at liberty
to be married to whom she will, only in the Lord. 2 Cor. vi. 14. be ye
not unequally yoked together with unbelievers. But if the marriage be
already contracted, it is not to be dissolved, while any hope remains of
doing good to the unbeliever.7 1 Cor. vii. 12. For the rest, what kind

6 ' There must be a joint consent and good liking on both sides.' Doctrine, &c. Prose
Works, I. 366. ' This brings in the parties' consent ; until which be, the marriage hath no
true being.' Tetrachordon, II. 143.

7 * His drift, as was heard before, is plain ; not to command our stay in marriage with
an infidel ; that had been a flat renouncing of the religious and moral law ; but to inform
the Corinthians, that the body of an unbeliever was not defiling, if his desire to live in Chris-
tian wedlock showed any likelihood that his heart was opening to the faith; and therefore
advises to forbear departure so long till nothing have been neglected to set forward a con-
version; this I say he advises — .' Doctrine, &c. Prose Works, I. 365. See also Tetra-
chordon: ' I cannot see by this golden dependence not an endless servitude.' II. 123, 124.

and pp. 206—218.

245

of issue generally follows such marriages may be seen in the case of

the antediluvian world, Gen. vi. of Solomon, 1 Kings xi. 1, &c. of

Ahab, xxi. 25. of Jehoshaphat, who gave his son Jehoram a wife of
the daughters of Ahab, 2 Kings viii.

The form8 of marriage consists in the mutual exercise of benevo-
lence, love, help, and solace between the espoused parties, as the insti-
tution itself, or its definition, indicates.

The end of marriage is nearly the same with the form. Its proper
fruit is the procreation of children ; but since Adam's fall, the pro-
vision of a remedy against incontinency has become in some degree
a secondary end. 1 Cor. vii. 2. Hence marriage is not a command
binding on all, but only on those who are unable to live with chas-
tity out of this state.9 Matt. xix. 11. all men cannot receive this saying.

Marriage is honourable in itself, and prohibited to no order of
men ; wherefore the Papists act contrary to religion in excluding the
ministers of the church from this rite.1 Heb. xiii. 4. marriage is

8 c What is not therefore among the causes constituting marriage, must not stay in the

definition. Those causes are concluded to be matter, and, as the artist calls it, form

First, therefore, the material cause of matrimony is man and woman ; the author and effici-
ent, God and their consent ; the internal form and soul of this relation is conjugal love
arising from a mutual fitness to the final causes of wedlock, help and society in religious,
civil, and domestic conversation, which includes as an inferior end the fulfilling of natural
desire, and specifical increase; these are the final causes both moving the efficient, and
perfecting the form.' Tetrachordon. Prose Works, II. 140. See also p. 143. 'Marriage is a
divine institution common duty than matrimonial.'

9 ' If we speak of a command in the strictest definition, then marriage itself is no more
a command than divorce ; but only a free permission to him that cannot contain.' Doctrine,
&c. Prose Works, II. 13.

1 Whatever hypocrites austerely talk
Of purity, and place, and innocence,
Defaming as impure what God declares
Pure, and commands to some, leaves free to all.
Our Maker bids increase; who bids abstain
But our Destroyer, foe to God and Man ? Paradise Lost, IV. 744.

246

honourable in all. Gen. ii. 24. 1 Cor. ix. 5. have we not power to lead
about a sister, a wife, as well as other apostles ? 1 Tim. iii. 2. a bishop
must be blameless, the husband of one wife. v. 4. one that ruleth well
his own house, having his children in subjection.

Marriage, by its definition, is an union of the most intimate
nature ; but not indissoluble or indivisible,2 as some contend, on the
ground of its being subjoined, Matt. xix. 5. they two shall be one flesh.
These words, properly considered, do not imply that marriage is abso-
lutely indissoluble, but only that it ought not to be lightly dissolved.
For it is upon the institution itself, and the due observance of all
its parts, that what follows respecting the indissolubility of marriage
depends, whether the words be considered in the light of a command,
or of a natural consequence. Hence it is said, for this cause shall a
man leave father and mother .... and they two shall be one flesh ; that
is to say, if, according to the nature of the institution as laid down in
the preceding verses, Gen. ii. 18, 20. the wife be an help meet for the
husband ; or in other words, if good will, love, help, comfort, fidelity,
remain unshaken on both sides,5 which, according to universal acknow-
ledgement, is the essential form of marriage. But if the essential form
be dissolved, it follows that the marriage itself is virtually dissolved.

2 This is in direct opposition to the sentiments attributed to Adam in his original
innocency :

to have thee by my side

Henceforth an individual solace dear. Paradise Lost, IV. 485.

J The same comment upon the passage in Genesis occurs elsewhere, and is remarked by
Newton as a beautiful climax.

for this cause he shall forego

Father and mother, and to his wife adhere ;

And they shall be one flesh, one heart, one soul. VIII. 497-

And again, Eve replying to Adam, who had said, " we are one flesh."

Adam, from whose dear side I boast me sprung,
And gladly of our union hear thee speak,
One heart, one soul in both. IX. 965.

247

Great stress, however, is laid upon an expression in the next verse ;
what God hath joined together ', let not man put asunder. What it is that
God has joined together, the institution of marriage itself declares.
God has joined only what admits of union, what is suitable, what is
good, what is honourable ;4 he has not made provision for unna-
tural and monstrous associations, pregnant only with dishonour, with
misery, with hatred, and with calamity. It is not God who forms
such unions, but violence, or rashness, or error, or the influence of
some evil genius.5 Why then should it be unlawful to deliver our-
selves from so pressing an intestine evil?6 Further, our doctrine does
not separate those whom God has joined together in the spirit of his
sacred institution, but only those whom God has himself separated by
the authority of his equally sacred law ; an authority which ought to have
the same force with us now, as with his people of old. As to Chris-
tian perfection, the promotion of which is urged by some as an argu-

' Lastly, Christ himself tells who should not he put asunder, namely, those whom God
hath joined. A plain solution of this great controversy, if men would but use their eyes;

for when is it that God may be said to join ? only then when the minds are fitly

disposed and enabled to maintain a cheerful conversation, to the solace and love of each other,
according as God intended and promised in the very first foundation of matrimony; / will
make him a help meet for him : for surely what God intended and promised, that only can be
thought to be his joining, and not the contrary.' Doctrine, &c II. 39- ' But here the Chris-
tian prudence lies, to consider what God hath joined : shall we say that God hath joined
error, fraud, unfitness, wrath, contention, perpetual loneliness, perpetual discord; whatever
lust, or wine, or witchery, threat or enticement, avarice or ambition hath joined together,
faithful and unfaithful, christian with anti-christian, hate with hate, or hate with love, shall
we say this is God's joining ?' Tetrachordon, Prose Wogks, II. 178.

5 ' It is error or some evil angel which either blindly or maliciously hath drawn together, in
two persons ill embarked in wedlock, the sleeping discords and enmities of nature.' Doctrine,
&c. Prose Works, I. 370. ' The rest whom either disproportion or deadness of spirit, or
something distasteful and averse in the immutable bent of nature renders conjugal, error may
have joined, but God never joined against the meaning of his own ordinance.' Ibid. II. 40.
' Charity and wisdom disjoins that which not God, but error and disaster joined.' Tetra-
chordon, II. 203.

6 Once join'd, the contrary she proves, a thorn
Intestine, far within defensive arms
A cleaving mischief. Samson Agonistes, 1036.

248

ment for the indissolubility of marriage, that perfection is not to be
forced upon us by compulsion and penal laws, but must be produced,
if at all, by exhortation and Christian admonition. Then only can man
be properly said to dissolve a marriage lawfully contracted, when, add-
ing to the divine ordinance what the ordinance itself does not contain,
he separates, under pretence of religion, whomsoever it suits his purpose.
For it ought to be remembered that God in his just, and pure, and
holy law, has not only permitted divorce on a variety of grounds, but
has even ratified it in some cases, and enjoined it in others, under
the severest penalties, Exod. xxi. 4, 10, 11. Deut. xxi. 14. xxiv. 1.
Ezra x. 3. Nehem. xiii. 23, 30.

But this, it is objected, was because of the hardness of their hearts,
Matt. xix. 8. I reply, that these words of Christ, though a very
appropriate answer to the Pharisees who tempted him, were never
meant as a general explanation of the question of divorce.7 His
intention was, as usual, to repress the arrogance of the Pharisees, and
elude their snares ; for his answer was only addressed to those who
taught from Deut. xxiv. 1. that it was lawful to put away a wife for
any cause whatever, provided a bill of divorcement were given. This
is evident from the former part of the same chapter, v. 3. is it law-
ful for a man to put away his wife for every cause ? not for the sole
reason allowed by Moses, namely, if some uncleanness were found in
her, which might convert love into hatred ; but because it had become
a common practice to give bills of divorce, under the pretence of un-
cleanness, without just cause; an abuse which, since the law was unable
to restrain it, he thought it advisable to tolerate, notwithstanding the
hardness of heart which it implied,8 rather than to prevent the disso-

7 t The occasion which induced our Saviour to speak of divorce, was either to convince
the extravagance of the Pharisees in that point, or to give a sharp and vehement answer to
a tempting question.' Doctrine, &c Prose Works, II. 2.

8 ' Now that many licentious and hard-hearted men took hold of this law to cloke their
bad purposes, is nothing strange to believe, and these were they, not for whom Moses made
the law, (God forbid) but whose hardness of heart taking ill advantage by this law he held
it better to suffer as by accident, where it could not be detected, rather than good men

should

249

lution of unfortunate marriages, considering that the balance of earthly
happiness or misery rested principally on this institution.9

For, if we examine the several causes of divorce enumerated in the
law, we shall find that wherever divorce was permitted, it was not in
compliance with the hardness of the human heart, but on grounds of
the highest equity and justice. The first passage is Exod. xxi. 1 — 4.
these are the judgements which thou shalt set before them: if thou buy

an Hebrew servant in the seventh year he shall go out free for

nothing if he were married, then his wife shall go out with him :

if his master have given him a wife, and she have born him sons or
daughters, the wife and her children shall be her master's, and he shall
go out by himself. Nothing could be more just than this law, which,
so far from conceding anything to the hardness of their hearts, rather
restrained it; inasmuch as, while it provided against the possibility of
any Hebrew, at whatever price he might have been purchased, remain-
ing more than seven years in bondage, it at the same time established
the claim of the master as prior to that of the husband. Again, v. 10, 11.
if he take him another wife, her food, her raiment, and her duty of marriage
shall he not diminish : and if he do not these three unto her, then shall she
go out free without money. This law is remarkable for its consummate

should lose their just and lawful privilege of remedy ; Christ therefore having to answer
these tempting Pharisees, according as his custom was, not meaning to inform their proud
ignorance what Moses did in the true intent of the law, which they had ill-cited, suppress-
ing the true cause for which Moses gave it, and extending it to every slight matter, tells
them their own, what Moses was forced to suffer by their abuse of his law.' Doctrine, Sec.
Prose Works, II. 21. See also p. 42. f Moses had granted — contentious cause whatsoever.'
Again ; * This was that hardness of heart, and abuse of a good law, which Moses was con-
tent to suffer, rather than good men should not have it at all to use needfully.' Ibid. p. 50.

Why did God permit this to his people the Jews, but that the right and good which
came directly thereby, was more in his esteem than the wrong and evil which came by
accident?' Colasterion. Prose Works, II. 251.

' Quandoquidem in iis tantum vitae momentum vel beatae vel miserae positum esse judicavit ;
an expression which will be best illustrated by the author himself:

each on himself relied,

As only in his arm the moment lay
Of victory. Paradise Lost, VI. 237-
K K

250

humanity and equity; for while it does not permit the husband to put
away his wife through the mere hardness of his heart, it allows the
wife to leave her husband on the most reasonable of all grounds, that
of inhumanity and unkindness. Again, Deut. xxi. 13, 14. it was per-
mitted by the right of war, both to take a female captive to wife,
and to divorce her afterwards ; but it was not conceded to the hard-
ness of their hearts, that she should be subsequently sold, or that the
master should derive any profit from the possession of her person as
a slave.1

The third passage is Deut. xxiv. 1. when a man hath taken a wife,
and married her, and it come to pass that she find no favour in his eyes,
because he hath found some uncleanness in her, then let him write her a bill
of divorcement, and give it in her hand, and send her out of his house.
There is no room here for the charge of hardness of heart, supposing
the cause alleged to be a true, and not a fictitious one. For since,
as is evident from the institution itself, God gave a wife to man at the
beginning to the intent that she should be his help and solace and
delight, if, as often happens, she should eventually prove to be rather
a source of sorrow, of disgrace, of ruin, of torment, of calamity, why should
we think that we are displeasing God by divorcing such a one ? 2 I should
attribute hardness of heart rather to him who retained her, than to
him who sent her away under such circumstances ; and not I alone, but
Solomon himself, or rather the Spirit of God itself speaking by the
mouth of Solomon ;3 Prov. xxx. 21, 23. for three things the earth

1 c Lastly, it gives place to the right of war, for a captive woman, lawfully married,
and afterwards not beloved, might be dismissed, only without ransom; Deut. xxi.' Tetra-
chordon. Prose Works, II. 156.

2 ' Cleave to a wife, but let her be a wife, let her be a meet help, a solace, not a nothing, not
an adversary, not a deserlrice ; can any law or command be so unreasonable, as to make men
cleave to calamity, to ruin, to perdition?' Tetrachordon. Prose Works, II. 137.

3 ' This law the Spirit of God by the mouth of Solomon, Prov. xxx. 21, 23. testifies to be
a good and a necessary law, by granting it that a hated woman (for so the Hebrew word signifies
rather than odious, though it come all to one) that a hated woman, when she is married, is
a thing that the earth cannot bear.' Doctrine, &c. Prose Works, II. 21.

251

is disquieted, and for four which it cannot bear ; for an odious woman
when she is married — . On the contrary, Eccles. ix. 9. live joyfully with
the wife whom thou lovest all the days of the life of thy vanity, which he
hath given thee ; the wife therefore which he hath given thee is she
ichom thou lovest, not she whom thou hatest : and thus Mai. ii. 16.
whoever hateth, or, because he hateth, let him dismiss her* as all before
Junius explain the passage. God therefore appears to have enacted
this law by the mouth of Moses, and reiterated it by that of the
prophet, with the view, not of giving scope to the hard-heartedness of
the husband, but of rescuing the unhappy wife from its influence,
wherever the case required it. For there is no hard-heartedness in
dismissing honourably and freely her whose own fault it is that she
is not loved. That one who is not beloved, who is, on the con-
trary, deservedly neglected, and an object of dislike and hatred; that
a wife thus situated should be retained, in pursuance of a most vex-
atious law, under a yoke of the heaviest slavery (for such is marriage
without love) to one who entertains for her neither attachment nor
friendship, would indeed be a hardship more cruel than any divorce
whatever.5 God therefore gave laws of divorce, in their proper use l-

4 ' If Solomon's advice be not overfrolic, live joyfully, saith he, with the wife whom thou lovest,

all thy days, for that is thy portion Yea, God himself commands us in his law more than

once, and by his prophet Malachi, as Calvin and the best translations read, that he who hates,
let him divorce, that is, he who cannot love.' Doctrine, &c. Prose Works, I. 358. ' Although
this place also hath been tampered with, as if it were to be thus rendered — The Lord God saith,
that he hateth putting away. But this new interpretation rests only in the authority of Junius ;
for neither Calvin, nor Vatablus himself, nor any other known divine so interpreted before,' &c.
Tetrachordon, II. 146. Sibi odio esse dimissionem ait Jehova Deus Israelis. Junius. Si odio
habueris, dimitte, ait Dominus Deus Israelis. Lat. Vulg. It appears from Poole's Synopsis
that the version of Piscator is the only one which agrees with Junius.

5 'To retain still, and not be able to love, is to heap up more injury.' Doctrine, &c. of
Divorce. Prose Works, I. 355. And again — ' not to be beloved, and yet retained, is the
greatest injury to a gentle spirit.' Ibid. * Not he who after sober and cool experience, and
long debate within himself, puts away whom, though he cannot love or suffer as a wife with
that sincere affection that marriage requires, yet loves at least with that civility and goodness,
as not to keep her under a neglected and unwelcome residence, when nothing can be hearty,
and not being, it must needs be both unjoyous and injurious to any perceiving person so de-
tained, and more injurious than to be freely and upon good terms dismissed.' Tetrachordon.

II. 196.

K K 2

252

most equitable and humane; he even extended the benefit of them to
those whom he knew would abuse them through the hardness of their
hearts, thinking it better to bear with the obduracy of the wicked, than
to refrain from alleviating the misery of the righteous, or suffer the
institution itself to be subverted, which, from a divine blessing, was in
danger of becoming the bitterest of all calamities.

The two next passages, Ezra x. 3. and Nehem. xiii. 23, 30. do not
permit divorce on account of the people's hardness of heart, but posi-
tively command it for the most sacred religious reasons. On what
authority did these prophets found their precept ? They were not the
promulgators of a new law; the law of Moses alone could be their
warrant.6 But the law of Moses nowhere commands the dissolution of
marriages of this kind ; it only forbids the contracting of such : Exod.
xxxiv. 15, 16. Deut. vii. 3, 4. whence they argued, that the marriage
which ought never to have been contracted, ought, if contracted, to
be dissolved. So groundless is the vulgar maxim, that what ought not
to have been done, is valid when done.7

Marriage therefore gives place to religion ; it gives place, as has
been seen, to the right of a master;8 and the right of a husband,
as appears from the passages of Scripture above quoted, as well as from
the whole tenor of the civil law, and the universal custom of nations,
is nearly the same as that of the master. It gives way, finally, to

6 ' This command thus gospellized to us, hath the same force with that whereon Ezra
grounded the pious necessity of divorcing. Neither had he other commission for what he
did, than such a general command in Deuteronomy as this, nay not so direct, for he is bid
there not to marry, but not bid to divorce/ &c Doctrine, &c. Prose Works, I. 362.

7 c But,' saith the lawyer, ' that which ought not to have been done, once done, avails.'
I answer, this is but a crotchet of the law, but that brought against it is plain Scripture.'
Doctrine, &c. Prose Works, I. 365.

8 c The law of marriage gives place to the power of parents ; for we hold that consent of
parents not had may break the wedlock, though else accomplished. It gives place to masterly
power, for the master might take away from a Hebrew servant the wife which he gave him,
Exod. xxi.' Tetrachordon. Prose Works, II. 156.

253

irresistible antipathies, and to that natural aversion with which we turn
from whatever is unclean ; but it is nowhere represented as giving way to
hardness of heart, if this latter be really alleged as the sole or principal
reason for enacting the law. This appears still more evidently from
Deut. xxii. 19- because he hath brought up an evil name upon a virgin
of Israel, she shall be his wife; he may not put her away all his days:
and v. 29- she shall be his wife, because he hath humbled her; he may not
put her away all his days. Now if the law of Moses did not give way
to his hardness of heart who was desirous of putting away the virgin
whom he had humbled, or to his who was willing to put away the wife
against whom he had brought up an evil report, why should we imagine
that it would give way to his alone who was averse from uncleanness,
supposing that such aversion could properly be included under the de-
finition of hardness of heart? Christ therefore reproves the hardness of
heart of those who abused this law, that is, of the Pharisees and others,
when he says, on account of the hardness of your hearts he permitted you
to put away your wives; but he does not abrogate the law itself, or the
legitimate use of it; for he says that Moses permitted it on account of
the hardness of their hearts, not that he permitted it wrongfully or im-
properly. In this sense almost the whole of the civil law might be said
to have been given on account of the hardness of their hearts ; whence
Paul reproves the brethren, 1 Cor. vi. 6. because they had recourse to it,
though no one argues from hence that the civil law is, or ought to be
abrogated. How much less then can any one who understands the spirit
of the Gospel believe, that this latter denies what the law did not scruple
to concede, either as a matter of right or of indulgence, to the infirmity
of human nature?9

The clause in the eighth verse, from the beginning it was not so,
means nothing more than what was more clearly intimated above in the

9 « O perverseness ! that the law should be made more provident of peace-making than the
gospel ; that the gospel should be put to beg a most necessary help of mercy from the law, but
must not have it!' Doctrine, &c. Prose Works, I. 358. See also Book II. chap. vii. 'But
if those indulgences, &c. work of our redemption.' II. 19, 20.

254

fourth verse, he which made them at the beginning, made them male and
female ; namely, that marriage in its original institution was not capable
of being dissolved even by death, for sin and death were not then in
existence. If however the purpose of the institution should be violated
by the offence of either, it was obvious that death, the consequence of
that offence, must in the course of things dissolve the bond; and reason
taught them that separation must frequently take place even before that
period. No age or record, since the fall of man, gives a tradition of
any other beginning in which it was not so.1 In the earliest ages of
our faith, Abraham himself, the father of the faithful, put away his
contentious and turbulent wife Hagar by the command of God, Gen.
xxi. 10, 12, 14.

Christ himself, v. 9. permitted divorce for the cause of fornication ;
which could not have been, if those whom God had once joined in
the bands of matrimony were never afterwards to be disunited. Ac-
cording to the idiom of the eastern languages, however, the word forni-
cation signifies, not adultery only,2 but either what is called any unclean
thing, or a defect in some particular which might justly be required
in a wife, Deut. xxiv. 1. (as Selden was the first to prove by nume-
rous Rabbinical testimonies in his Uxor Hebr&a3) or it signifies what-

1 * From the beginning, that is to say, by the institution in Paradise, it was not intended that
matrimony should dissolve for every trivial cause, as you Pharisees accustom. But that it was
not thus suffered from the beginning ever since the race of men corrupted, and laws were made,
he who will affirm must have found out other antiquities than are yet known. Besides, we must
consider now, what can be so as from the beginning, not only what should be so. In the
beginning, had men continued perfect, it had been just that all things should have remained, as
they began to Adam and Eve,' &c. Tetrachordon. Prose Works, II. 192.

2 ' For the language of Scripture signifies by fornication .... not only the trespass of

body but signifies also any notable disobedience, or intractable carriage of the wife to

the husband.' Tetrachordon. Prose Works, II. 198.

3 See Book III. Chap. xxii. and xxvii. Selden is quoted again with approbation in the
Doctrine and Discipline of Divorce. ' Let him hasten to be acquainted with that noble volume
written by our learned Selden, ' Of the Law of Nature and of Nations,' a work more useful
and more worthy to be perused by whosoever studies to be a great man in wisdom, equity,
and justice/ &c. Prose Works, II. 59- He calls him also in the Speech for the Liberty of

Unlicenced

255

ever is found to be irreconcilably at variance with love, or fidelity,
or help, or society, that is, with the objects of the original institution ;
as Selden proves, and as I have myself shown in another treatise* from
several texts of Scripture. For it would have been absurd, when the
Pharisees asked, whether it was allowable to put away a wife for every
cause, to answer, that it was not lawful except in case of adultery, when
it was well known already to be not only lawful but necessary to put
away an adulteress, and that not by divorce, but by death. Fornication,
therefore, must be here understood in a much wider sense than that
of simple adultery, as is clear from many passages of Scripture, and
particularly from Judg. xix. 2. his concubine played the whore against
him; not by committing adultery, for in that case she would not have
dared to flee to her father's house, but by refractory behaviour towards
her husband.5 Nor could Paul have allowed divorce in consequence of

Unlicensed Printing, ' the chief of learned men reported in this land.' I. 298. Again, in hi^
Defensio Secunda pro Populo Anglicano, referring to the treatise here quoted, he says, 'quid
item de excepta solum fornicatione sentiendum sit, et meam aliorumque sententiam exprompsi,
et clarissimus vir Seldenus noster, in Uxore Hebrcea plus minus biennio post edita, uberius
demonstravit.' V. 234.

4 This is the only direct reference to any of Milton's printed works which this treatise
contains. The allusion is to a passage in Tetrachordon, where the author explains the text,
saving for the cause of fornication. Prose Works, II. 197 — 201. It has been generally supposed
that Milton's opinions on the subject of divorce were influenced by the well-known circumstances
connected with his first marriage, and Warton says that he published Tetrachordon in con-
sequence. Some probability seems to have been given to this conjecture by the passage quoted
in note 2, page 250. But though Milton's attention may have been first directed to this subject
by his own domestic unhappiness, it is evident from the work now published, that his senti-
ments respecting divorce were deliberately conceived, and that the treatises which he printed
during his life time were not merely intended to serve a temporary purpose in which he
was personally interested.

5 'Grotius shows also, that fornication is taken in Scripture for such a continual head-
strong behaviour, as tends to plain contempt of the husband, and proves it out of Judg. xix. 2.
where the Levite's wife is said to have played the whore against him ; which Josephus and
the Septuagint, with the Chaldean, interpret only of stubbornness and rebellion against

her husband Had it been whoredom, she would have chosen any other place to run to

than to her father's house, it being so infamous for a Hebrew woman to play the harlot,

and

256

the departure of an unbeliever,6 unless this also were a species of forni-
cation. It does not affect the question, that the case alluded to is that
of a heathen ; since whoever deserts her family is worse than an infidel,
1 Tim. v. 8. Nor could anything be more natural, or more agreeable
to the original institution, than that the bond which had been formed
by love, and the hope of mutual assistance through life, and honour-
able motives, should be dissolved by hatred and implacable enmity, and
disgraceful conduct on either side. For man, therefore, in his state of
innocence in Paradise, previously to the entrance of sin into the world,
God ordained that marriage should be indissoluble ; after the fall, in com-
pliance with the alteration of circumstances, and to prevent the innocent
from being exposed to perpetual injury from the wicked, he permitted
its dissolution ; and this permission forms part of the law of nature
and of Moses, and is not disallowed by Christ. Thus every cove-
nant, when originally concluded, is intended to be perpetual and indis-
soluble, however soon it may be broken by the bad faith of one of the
parties; nor has any good reason yet been given why marriage should
differ in this respect from all other compacts ; especially since the apostle
has pronounced that a brother or a sister is not under bondage, not
merely in a case of desertion, but in such cases, that is, in all cases that
produce an unworthy bondage.7 1 Cor. vii. 15. a brother or a sister is
not under bondage in such cases, but God hath called us in peace, or
to peace:* he has not therefore called us to the end that we should be

and so opprobrious to the parents. Fornication then in this place of the Judges is under-
stood for stubborn disobedience against the husband, and not for adultery.' Doctrine, &c
II. 46.

See 1 Cor. vii. 15.

7 ' St. Paul leaves us here the solution not of this case only, which little concerns us, but of
such like cases, which may occur to us.' Tetrachordon. Prose Works, II. 21 6.

8 ' Having declared his opinion in one case, he leaves a further liberty for Christian
prudence to determine in cases of like importance, using words so plain as not to be shifted
off, that a brother or a sister is not under bondage in such cases, adding also that God hath
called us to peace in marriage. Now if it be plain that a Christian may be brought into
unworthy bondage, and his religious peace not only interrupted now and then, but per-
petually

257

harassed with constant discord and vexations; for the object of our call
is peace and liberty, not marriage, much less perpetual discord and the
slavish bondage of an unhappy union, which the apostle declares to be
above all things unworthy of a free man and a Christian.9 It is not
to be supposed that Christ would expunge from the Mosaic law any
enactment which could afford scope for the exercise of mercy towards the
wretched and afflicted, or that his declaration on the present occasion
was intended to have the force of a judicial decree, ordaining new and
severer regulations on the subject ; but that, having exposed' the abuses
of the law, he proceeded after his usual manner to lay down a more
perfect rule of conduct, disclaiming on this, as on all other occasions,
the office of a judge, and inculcating truth by simple admonition, not
by compulsory decrees. It is therefore a most flagrant error to convert
a gospel precept into a civil statute, and enforce it by legal penalties.

It may perhaps be asked, if the disciples understood Christ as pro-
mulgating nothing new or more severe than the existing law on the sub-
ject of divorce, how it happened that they were so little satisfied with
his explanation, as to say, v. 10. if the case of the man be so with his
wife, it is not good to marry ? I answer, that it is no wonder if the
disciples, who had imbibed the doctrines of their time, thought and felt
like the Pharisees with regard to divorce ; so that the declaration of
our Lord, that it was not lawful to put away a wife for every cause,
only having given her a writing of divorcement, must have appeared to
them a new and hard saying.1

petually and finally hindered in wedlock, by misyoking with a diversity of nature as well
as of religion, the reasons of St. Paul cannot be made special to that one case of infidelity,
but are of equal moment to a divorce wherever Christian liberty and peace are without
fault equally obstructed.' Doctrine, &c. II. 48.

• ' St. Paul here warrants us to seek peace rather than to remain in bondage. If God
hath called us to peace, why should not we follow him? why should we miserably stay in
perpetual discord under a servitude not required?' Tetrachordon. II. 215.

1 * But if it be thought that the disciples, offended at the rigour of Christ's answer, could
yet obtain no mitigation of the former sentence pronounced to the Pharisees, it may be fully
answered, that our Saviour continues the same reply to his disciples, as men leavened with

L L the

258

The whole argument may be summed up in brief as follows. It is
universally admitted that marriage may lawfully be dissolved, if the
prime end and form of the institution be violated; which is generally
alleged as the reason why Christ allowed divorce in cases of adultery
only. But the prime end and form of marriage, as almost all acknow-
ledge, is not the nuptial bed, but conjugal love, and mutual assistance
through life ; for that must be regarded as the prime end and form of
a rite, which is alone specified in the original institution.2 Mention is
there made of the pleasures of society, which are incompatible with the
isolation consequent upon aversion, and of conjugal assistance, which is
afforded by love alone ; not of the nuptial bed, or of the production of
offspring, which may take place even without love: from whence it is
evident that conjugal affection is of more importance and higher excel-
lence than the nuptial bed itself, and more worthy to be considered as
the prime end and form of the institution. No one can surely be so base
and sensvial as to deny this. The very cause which renders the pollution
of the marriage bed so heavy a calamity, is, that in its consequences
it interrupts peace and affection ; much more therefore must the per-
petual interruption of peace and affection by mutual differences and un-
kindness be a sufficient reason for granting the liberty of divorce. And
that it is such, Christ himself declares in the above passage; for it is
certain, and has been proved already, that fornication signifies, not so

the same customary license which the Pharisees maintained, and displeased at the removing of
a traditional abuse, whereto they had so long not unwillingly been used.' Doctrine, &c. Prose
Works, II. 25. ' Some may think, if this our Saviour's sentence be so fair, as not com-
manding aught that patience or nature cannot brook, why then did the disciples murmur
and say, it is not good to marry ? I answer, that the disciples had been longer bred up
under the Pharisaean doctrine, than under that of Christ, and so no marvel though they
yet retained the infection of loving old licentious customs; no marvel though they thought
it hard they might not for any offence, that thoroughly angered them, divorce a wife, as
well as put away a servant, since it was but giving her a bill, as they were taught.'
Tetrachordon. II. 204.

' For although God in the first ordaining of marriage taught us to what end he did
it, in words expressly implying the apt and chearful conversation of man with woman, to
comfort and refresh him against the evil of solitary life, not mentioning the purpose of
generation till afterwards, as being but a secondary end in dignity, though not in neces-
sity/ &c. Doctrine and Discipline of Divorce. Prose Works, I. 343.

259

much adultery, as the constant enmity, faithlessness, and disobedience
of the wife, arising from the manifest and palpable alienation of the
mind, rather than of the body.3 Not to mention, that the common,
though false interpretation, by which adultery is made the sole ground
of divorce, so far from vindicating the law, does in effect abrogate it;
for it was ordained by the law of Moses, not that an adulteress should
be put away, but that she should be brought to judgement, and
punished with death.4

' Thus much that the word fornication is to be understood as the language of Christ
understands it, for a constant alienation and disaffection of mind, or for the continual prac-
tice of disobedience and crossness from the duties of love and peace.' Telrachordon. II. 200.
'And also that there was no need our Saviour should grant divorce for adultery, it
being death by law, and law then in force.' Ibid. II. 199-

i-lJ

Christian Doctrine: Book I, Chapter 11

CHAP. xr.

OF THE

Fall of our first Parents,

AND OF

Sin.

A he Providence of God as regards, the fall of man, is observable in
the sin of man, and the misery consequent upon it, as well as in his
restoration.

Sin, as defined by the apostle, is avofxia, or the transgression of the
law, 1 John iii. 4.

Tty thp law is here meant, in the first place, that rule "f mpsripnflg

whir>n is inrmfp and pnffravpn iiprm thp minrl nf man »* secondly, the

special command which proceeded out of the mouth of God, (for the
law written by Moses was long subsequent) Gen. ii. 17. thou shalt not
eat of it. Hence it is said, Rom. ii. 12. as many as have sinned with-
out lawy shall also perish without law.

Sin is distinguished into that which is common to all men,

and THE PERSONAL SIN OF EACH INDIVIDUAL.

' That which is thus moral, besides what we fetch from those unwritten laws and
ideas which nature hath engraven in us' — . Reason of Church Government urged against
Prelaty. Prose Works, I. 90.

261

The sin which is common to all men is that which our

FIRST PARENTS, AND IN THEM ALL THEIR POSTERITY COMMITTED,6
WHEN, CASTING OFF THEIR OBEDIENCE TO GOD, THEY TASTED THE
FRUIT OF THE FORBIDDEN TREE.

Our first parents. Gen. iii. 6. the woman took of the fruit there*
of, and did eat, and gave also unto her husband with her, and he did
eat. Hence 1 Tim. ii. 14. Adam was not deceived, but the woman being }
deceived, was in the transgression. 1 This sin originated, first, in the 4
instigation of the devil, as is clear from the narrative in Gen. iii.
and from 1 John iii. 8. he that committeth sin is of the devil, for the devil
sinneth from the beginning. « Secondly, in the liability to fall with which
man was created,7 whereby he, as the devil had done before him, abode
not in the truth, John viii. 44. nor kept his first estate, but left his
own habitation, Jude 6. Tf. t>»p firpmngtanr»pg — "f fhi^ nvimp flre duly

Considered, it will bp aoVnnwIprloWl tn havp V>PPr> a m^ct Tioinnnc nffpflpp

and a transgression of the whnlo low. For what sin ran be nnmpd.

Which Was not jnohldpd jn tliis ntiP ant ? It COmprph pnrlpfi at nncp

distrust \n the diyjnp vpraoity. anr| p prftft^rtiftnatr crrduhty in the
assurance^_jof Satan ; unjbelief : ingratitude i- dijcihprU<?nce4 ffluttonyj*

6 His crime makes guilty all his sons. Paradise Lost, III. 2Q0,

in me all

Posterity stands curs'd; fair patrimony

That I must leave you, sons. 'XT. 317^" /\ , >> 1 ,

7 should Man

Fall circumvented thus by fraud, though join'd
With his own folly? III. 150.

Left to his own free will, his will though free,

Yet mutable; whence warn him to beware

He swerve not, too secure. V. 236.

God made thee perfect, not immutable. Ibid. 324>.

Firm we subsist, yet possible to swerve. IX. 359.

8 ungovern'd appetite ....

a brutish vice,

Inductive mainly to the sin of Eve. XI. 517.

'If

262

in the man excessive uxoriousness, in the woman a \ want of proper re-
gard for her husband,! in both an insensibility to the welfare of their
offspring, and that offspring the whole human race ; \ parricide, theft,
invasion---Q£-jthe_xights of others, sacrilege, deceit, prjesiimptioji^Jn_aspir-
ing to djyjpe attributes, fr5L2d_Jri_tJTP Tnpans pmplnyad- tn_nj^ninfhp
object, pride^jind arrogance.9. Whence it is said, Eccles. vii. 29. God
hath made man upright, but they have sought out many inventions.
James ii. 10. whosoever shall keep the whole law, and yet offend in one
point, he is guilty of all.

And in them all their posterity ; for even such as were
not then born are judged and condemned in them, Gen. iii. 16, &c.
so that without doubt they also sinned in them, and at the same
time with them. Rom. v. 12. by one man sin entered into the world.
v. 15. through the offence of one many be dead; and v. 16. the judgement
was by one to condemnation ; v. 17. by one man's offence death reigned by
one; and v. 18. by the offence of one man judgement came upon all men
to condemnation; and v. 19- by one man's disobedience many were made
sinners. 1 Cor. xv. 22. in Adam all die ; undoubtedly therefore all
sinned in Adam. For Adam being the common parent and head of
all, it follows that, as in the covenant, that is, in receiving the com-
mandment of God, so also in the defection from God, he either stood

' If our first parents, Adam and Eve, (Gen. iii. 6.) had not obeyed their greedy appetite in eat-
ing the forbidden fruit, neither had they lost the fruition of God's benefits which they then
enjoyed in Paradise, neither had they brought so many mischiefs on themselves, and on all
their posterity. But when they passed the bounds that God had appointed them, as un-
worthy of God's benefits, they are expelled and driven out of Paradise ; they may no longer
eat the fruits of that garden, which by excess they had so much abused.' Homily Against
Gluttony.

they not obeying

Incurr'd (what could they less?) the penalty,

And, manifold in sin, deserv'd to fall. Paradise Lost, X. 14.

Newton has the following note on these lines. ' The divines, especially those of Milton's
communion, reckon up several sins as included in this one act of eating the forbidden
fruit; namely, pride, uxoriousness, wicked curiosity, infidelity, disobedience, &c. so that for
such complicated guilt, he deserved to fall from his happy state in Paradise.'

263

or fell for the whole human race ; in the same manner as Levi also
payed tithes in Abraham, whilst he was yet in the loins of his father,
Heb. vii. 9, 10. he hath made of one blood all nations of men, Acts
xvii. 26. For if all did not sin in Adam, why has the condition of
all become worse since his fall? Some of the modern commentators
reply, that the deterioration was not moral, but physical.1 To which
I answer, that it was as unjust to deprive the innocent of their phy-
sical, as of their moral perfection ; especially since the former has so
much influence on the latter, that is, on the practical conduct of
mankind.

It is, however, a principle uniformly acted upon in the divine pro-
ceedings, and recognized by all nations and under all religions from
the earliest period, that the penalty in purred by the yiolatinn — of
fhings sabred (and such was the tree of knowledge of good and
evil) attaches not only to the yrimina.1 himself, hut to the whole of
his posterity, who thus become accursed and obnoxious to punish-
ment. It was thus in the deluge, and in the destruction of Sodom ;
in the swallowing up of Korah, Numb. xvi. 27 — 32. and in the punish-
ment of Achan, Josh. vii. 24, 25. In the burning of Jericho the chil-
dren suffered for the sins of their fathers, and even the cattle were
devoted to the same slaughter with their masters, Josh. vi. 21. A like
fate befel the posterity of Eli the priest, 1 Sam. ii. 31, 33, 36. and
the house of Saul, 2 Sam. xxi. 1, &c. because their father had slain
the Gibeonites.

1 ' These do also think that the threatening made to Adam, that upon his eating the for-
bidden fruit he should surely die, is to be taken literally, and is to be carried no further than to

a natural death All this these divines apprehend is conceivable, and no more ; therefore

they put original sin in this only, for which they pretend they have all the Fathers with
them before St. Austin, and particularly St. Chrysostom and Theodoret, from whom all the
later Greeks have done little more than copied out their words.' Burnet On the Ninth Article.
The view taken of original sin by Jeremy Taylor seems not to have been essentially
different from the opinion contained in the preceding quotation. Bp. Heber points out in
a masterly and candid manner the inaccuracy of reasoning which led to his partial hetero-
doxy on this subject. Life prefixed to Taylor's Works, ccxx — ccxxxi.

264

God declares this to be the method of his justice, Exod. xx. 5.
visiting the iniquity of the fathers upon the children, unto the third and
fourth generation of them that hate me. Numb. xiv. 33. your children
shall wander in the wilderness forty years, and bear your whoredoms ;
they themselves, however, not being guiltless. He himself explains the
principle by which this justice is regulated, Lev. xxvi. 39- they that are

left of you shall pine away in their iniquity and also in the iniquities

of their fathers shall they pine away with them. 2 Kings xvii. 14. they
hardened their necks, like to the necks of their fathers. Ezek. xviii. 4. be-
hold, all souls are mine ; as the soul of the father, so also the soul of the
son is mine ; the soul that sinneth it shall die. JThe difficulty is solved with
respect to infants, by the consideration that all souls belong to God ;
that these, though guiltless of actual sin, were the offspring of sinful
parents, and that God foresaw that, if suffered to live, they would grow
up similar to their parentsj With respect to others, it is obviated by
the consideration, that no one perishes, except he himself sin. Thus
Agag and his people were smitten for the crime of their fathers, four
hundred years after their ancestors had lain wait for Israel in the way,
when he came up out of Egypt, 1 Sam. xv. 2, 3. but at the same time
they were themselves justly obnoxious to punishment for sins of their
own, v. 33. So too Hoshea king of Israel was better than the kings
that were before him, but having fallen into the idolatry of the Gentiles,
he was punished at once for his own sins and for those of his fathers,
by the loss of his kingdom, 2 Kings xvii. 2 — 4. Thus too the sins
of Manasseh were visited on his children, but they themselves were
far from being innocent, xxiii. 26. compared with Jer. xxv. 3, 4. be*
cause of all the provocations that Manasseh had provoked him withal.
From the thirteenth year of Josiah the son of Amon king of Judah, even

unto this day the word of the Lord hath come unto me ; and I

have spoken unto you, rising early and speaking; but ye have not
hearkened. 2 Kings xxiv. 3. for the sins of Manasseh, according to all
that he did. On the same principle the good king Josiah, and those
who resembled him, were for the most part exempt from punishment ;
but the case was otherwise with the Pharisees, Matt, xxiii. 34, 35.

265

some of them ye shall kill, &c. that upon you may come all the righteous
blood shed upon the earth, from the blood of righteous Abel unto the blood
of Zacharias.

Hence the penitent are enjoined to confess not only their own sins,
but those of their fathers. Lev. xxvi. 40. if they shall corf ess their ini-
quity, and the iniquity of their fathers. Nehem. ix. 2. they confessed their
sins and the iniquities of their fathers. Many similar texts occur.

Thus also entire families become obnoxious to punishment for tlje
guilt of their head. Gen. xii. 17- Jehovah plagued Pharaoh and his house
with great plagues because of Sarai. xx. 7. if thou restore her not, know
thou that thou shalt surely die, thou and all that are thine.

Subjects also are afflicted for the sins of their rulers ; thus the whole
of Egypt was smitten for the offence of Pharaoh. It is remarkable
that David, even while remonstrating against the hardship of punish-
ing the people for the sins of their king, yet thought it not unjust
that the sons should suffer for and with their father. 2 Sam. xxiv. 17.
lo, I have sinned, and I have done wickedly, but these sheep, what have
they done? let thine hand, I pray thee, be against me, and against my
father's house.

Sometimes a whole nation is punished for the iniquity of one of the
people, Josh. vii. and the trespass of one is imputed to all, v. 1, 11.

We may add, that even just men have not thought it incon-
sistent with equity to visit offences against themselves, not only on
the offender, but on his posterity. Thus Noah scrupled not to pro-
nounce the condemnation of Canaan for the wickedness of his father
Ham, Gen. ix. 25.3

.... Justice and some fatal curse annex'd
Deprives them of their outward liberty,

M M Their

266

This principle of divine justice in the infliction of piacular punish-
ments was not unknown to other nations, nor was it ever by them
accounted unjust. So Thucydides, Book I. Sect. 126. dtro tovtov evayeh
nal aKirripioL tijs Qeov eKeivoi re eicaXovvTo, /cat to yevos to air eiceivcov. And
Virgil, Mn. I. 39.

Pallasne exurere classem

Argivum, atque ipsos potuit submergere ponto
Unius ob noxam ?

The same might be easily shown by a multitude of other Pagan
testimonies and examples.

Again, the possessions and right of citizenship of one convicted of
high treason, a crime between man and man, are forfeited, not only as
respects himself, but all his posterity ; and legal authorities decide simi-
larly in other analogous cases. We all know what are the recognized
rights of war, not only with regard to the immediate parties themselves,
but all who fall into the power of the enemy, such as women and
children, and those who have contributed nothing to the progress of the
war either in will or deed.

The personal sin of each individual, is that which each

IN HIS OWN PERSON HAS COMMITTED, INDEPENDENTLY OF THE

sin which is common to all. Here likewise all men are guilty.
Job ix. 20. if I justify myself, mine own mouth shall condemn me.
x. 15. if I be righteous, yet will I not lift up my head. Psal. cxliii. 2.
in thy sight shall no man living be justified. Prov. xx. 9- who can
say, I am pure from my sin ? Eccles. vii. 20. there is not a just
man upon earth that doeth good, and sinneth not. Rom. iii. 23. all
have sinned.

Their inward lost: witness th' irrev'rent son

Of him who built the ark ; who for the shame

Done to his father, heard this heavy curse,

Servant of servants, on his vicious race. Paradise Lost, XII. 99.

267

Both kinds of sin, as well that which is common to all, as that
which is personal to each individual, consist of these two parts, whe-
ther we term them gradations, or divisions, or modes of sin, or whether
we consider them in the light of cause and effect; namely, evil con-
cupiscence, or the desire of sinning, and the act of sin itself. James
i. 14, 15. every man is tempted, when he is drawn away of his own
lust, and enticed : then when lust hath conceived, it bringeth forth sin.
This is not ill expressed by the poet:

Mars videt hanc, visamque cupit, potiturque cupita. Ovid. Fast. III. 21.

Evil concupiscence is that of which our original parents were first
guilty, and which they transmitted to their posterity, as sharers in the
primary transgression, in the shape of an innate propensity to sin.3

This is called in Scripture the old man, and the body of sin, Rom.
vi. 6. Eph. iv. 22. Col. iii. 9- or simply sin, Rom. vii. 8. sin taking oc-
casion by the commandment, v. 17, 20. indwelling sin. v. 21. evil present
with us. v. 22. the law in our members, v. 24. the body of death, viii. 2.
the law of sin and death.

The first who employed the phrase original sin is said to have been
Augustine in his writings against Pelagius;4 probably because in the
origin, that is, in the generation of man, it was handed down from

3 Quasi habitum quendam sive fomitem deinceps peccati ingenerarunt. ' The particulars
commonly reckoned, are, that from Adam we derive an original ignorance, a proneness to
sin, a natural malice, a 'fomes,' or nest of sin imprinted and placed in our souls,' &c.
Taylor's Works, IX. 10.

This is incorrect. Augustine wrote in the beginning of the fifth century, but the term had
been before employed by Cyprian, in the middle of the third. ' Fuerant et ante Christum viri
insignes, prophet* et sacerdotes ; sed in peccatis concepti et nati, nee originali nee personali
caruere delicto.' De Jejunio et Tentatione. Milton only once admits the expression into his

poem :

Wept at completing of the mortal sin

Original. Paradise Lost, IX. 1003.
See Taylor's Doctrine and Practice of Repentance, Chap. iv. Sect 1. Works, IX. 1.

M M 2

268

our first parents to their posterity. If however this were his meaning,
the term is too limited; for that evil concupiscence, that law of sin,
was not only naturally bred in us, but dwelt also in Adam after the fall,
in whom it could not properly be called original.

This general depravity of the human mind and its propensity to sin
is described Gen. vi. 5. God saw that every imagination of the thoughts
of his heart was only evil continually, viii. 21. the imagination of man's
heart is evil from his youth. Jer. xvii. 9. the heart is deceitful above all
things. Matt. xv. 19. out of the heart proceed evil thoughts, murders, he.
Rom. vii. 14. the law is spiritual, but I am carnal. Rom. viii. 7- the
carnal mind is enmity against God. Gal. v. 17. the flesh lusteth against
the Spirit. Eph. iv. 22. the old man which is corrupt according to the
deceitfid lusts.

This depravity was engendered in us by our first parents. Job
xiv. 4. who can bring a clean thing out of an unclean f xv. 14. what
is man that he should be clean f and he which is born of a woman, that
he should be righteous ? Psal. li. 5. behold, I was shapen in iniquity,
and in sin did my mother conceive me. lviii. 3. they go astray as soon
as they be born. Isai. xlviii. 8. thou wast called a transgressor from the
womb. John iii. 6. that which is born of the flesh is flesh. Eph. ii. 3.
we were by nature the children of wrath, even as others, those even
who are born of regenerate parents ; for faith, though it takes away
the personal imputation of guilt, does not altogether remove indwelling
sin. It is not therefore man as a regenerate being, but man in his
animal capacity, that propagates his kind; as seed, though cleared from
the chaff and stubble, produces not only the ear or grain, but also the
stalk and husk. Christ alone was exempt from this contagion, being
born by supernatural generation, although descended from Adam. Heb.
vii. 26. holy, undefiled^

Some contend that this original sin is specially guiltiness ; but guilti-
ness is not properly sin, but the imputation of sin, which is also called

269

the judgement of God, (Rom. i. 32. who knowing the judgement of God)
whereby sinners are accounted worthy of death, and become vttoIikoi, that
is, guilty before God, Rom. iii. 19. and are under sin, v. 9- Thus our
first parents, in whom, as above observed, there could have been no
original sin, were involved in guiltiness immediately upon their fall ;
and their posterity, before original sin was yet engendered, were in-
volved in the same guiltiness in Adam ; lastly, guiltiness is taken
away in those who are regenerate, while original sin remains.

Others define original sin to be the loss of original righteousness,
and the corruption of the whole mind.5 But before this loss can be
attributed to us, it must be attributed to our first parents, to whom,
as was argued before, original sin could not attach ; in them there-
fore it was what is called actual sin, which these divines themselves
distinguish from original sin. At any rate it was the consequence
of sin, rather than sin itself; or if it were sin, it was a sin of igno-
rance ; for they expected nothing less than that they should lose any
good by eating the fruit, or suffer harm in any way whatever. I shall
therefore consider this loss of original righteousness in the following
chapter, under the head of punishment, rather than in the present,
which relates to sin.

The second thing in sin, after evil concupiscence, is the crime itself,
or the act of sinning, which is commonly called Actual Sin. This may
be incurred, not only by actions commonly so called, but also by
words and thoughts, and even by the omission of good actions.

It is called Actual Sin, not that sin is properly an action, for in
reality it implies defect ; but because it commonly consists in some
act. For every act is in itself good ; it is only its irregularity, or

5 ' Peccatum originis varie admodum definitur a theologis, ita ut quid per ipsum intelli-
gant vix satis capi possit. Scholastici dicunt vulgo, esse carentiam justitiae originalis debitse
inesse. Sed Protestantes non acquiescunt in hac definitione, nee etiam inter se bene con-
sentiunt.' Curcell. Dissertatio secunda de Peccato Originis, 5.

270

deviation from the line of right, which, properly speaking, is evil.
Wherefore the act itself is not the matter of which sin consists, but
only the viroKelnevov or subject in which it is committed.

By words. Matt. xii. 36. every idle word that men shall speak, they
shall give account thereof, xv. 11. that which cometh out of the mouth,
this defileth a man.

By thoughts. Exod. xx. 17. thou shalt not covet thy neighbour's
house — . Psal. vii. 14. behold, he travaileth with iniquity, and hath con-
ceived mischief, and brought forth falsehood. Prov. xxiv. 8. he that de-
viseth to do evil — . Jer. xvii. 9. the heart is deceitful above all things,
&c. Matt. v. 28. he hath committed adultery with her already in his
heart, xv. 19. out of the heart proceed evil thoughts. 1 John iii. 15.
whoso hateth his brother is a murderer.

By omission. Matt. xii. 30. he that is not with me is against me,
and he that gaihereth not with me, scattereth abroad. See also Luke xi.
23. and vi. 9- where to omit saving the life of a man is accounted the
same as to destroy it. Matt. xxv. 42. I was an hungred, and ye gave
me no meat. James iv. 17. to him that knoweth to do good, and doeth
it not, to him it is sin.

All sins however are not, as the Stoics maintained, of equal magni-
tude.6 Ezek. v. 6. she hath changed my judgements into wickedness more

8 ' Sins are not equal, but greater or less in their principle, as well as in their event.
It was one of the errors of Jovinian, which he learned from the school of the Stoics, that
all sins are alike grievous :

.... Cum dicas esse pares res

Furta latrociniis, et magnis parva mineris

Falce recisurum simili te, si tibi regnum

Permittant homines. Hor. Serm. I. 3. 121.' Taylor's Works, VIII. 337.
See also Cicero's third paradox, on 'Ira rd dfxapr^fxara, na\ to KaropOwfxara ; and his oration
pro L. Murena i ( omnia peccata esse paria ; omne delictum, scelus esse nefarium ; nee
minus delinquere eum, qui gallum gallinaceum, cum opus non fuerit, quam eum qui patrem
suffocaverit.'

271

than the nations, viii. 15. thou shalt see greater abominations than these.
John xix. 11. he that delivered me unto thee hath the greater sin. This
inequality arises from the various circumstances of person, place, time,
and the like. Isai. xxvi. 10. in the land of uprightness will he deal
unjustly.

The distinction between mortal and venial sin will come more pro-
perly under consideration in another place. In the mean time it is
certain, that even the least sin renders the sinner obnoxious to condem-
nation. Luke xvi. 10. he that is unjust in the least, is unjust also in
much.

Christian Doctrine: Book I, Chapter 12

CHAP. XII.

Of the
Punishment of Sin.

A hus far of Sin. After sin came death, as the calamity or punish-
ment consequent upon it. Gen. ii. 17. in the day that thou eatest thereof
thou shalt surely die. Rom. v. 12. death entered by sin. vi. 23. the wages
of sin is death, vii. 5. the motions of sins did work in our members to
bring forth fruit unto death.

Under the head of death, in Scripture, all evils whatever,7 together
with every thing which in its consequences tends to death, must be
understood as comprehended; for mere bodily death, as it is called, did
not follow the sin of Adam on the self-same day, as God had threatened.8

Hence divines, not inappropriately, reckon up four several degrees^of
death. The first, as before said, comprehends all those evils which

LEAD TO DEATH, AND WHICH IT IS AGREED CAME INTO THE WORLD

immediately upon the fall of man, the most important of which

7 the fruit

Of that forbidden tree, whose mortal taste

Brought death into the world, and all our woe. Paradise Lost, I. 1.

The divine denunciation is interpreted in the same sense in Paradise Lost:

my sole command

Transgress'd, inevitably thou shalt die,
From that day mortal; and this happy state
Shalt lose, expell'd from hence into a world
Of woe and sorrow. VIII. 329-

273

I proceed to enumerate. In the first place, guiltiness; which, though in
its primary sense it is an imputation made by God to us, yet is it
also, as it were, a commencement or prelude of death dwelling in us, by
which we are held as by a bond, and rendered snhjprt to popdpjTvnatinn
and punishment. Gen. iii. 7. the eyes of them both were opened, and they
knew ■ that they were naked. Lev. v. 2, &c. if it shall be hidden from
him, he also shall be unclean and guilty. Rom. iii. 19. that all the
world may become guilty before God. GuiltinesSj^accordingly, is,_agcom-
panied or followed Jby terrors of con science A Gen. iii. 8. they heard the

voice of God and Adam and his wife hid themselves and he said,

I was afraid. Rom. viii. 15. ye have not received the spirit of bondage
again to fear. Heb. ii. 15. who through fear of death were all their life-
time subject to bondage, x. 27. a certain fearful looking for of judgement.
It is attended likewise with the sensible forfeiture of the divine pro-
tection and favour; whence results a diminution of the majesty nf *hp y
human countenance, and a conscious degradation of mind. Gen. iii. 7- they
knew that they were naked. Hence the whole man becomes polluted :
Tit. i. 15. even their mind and conscience is defiled: whence arises shame:9
Gen. iii. 7. they sewed fig-leaves together, and made themselves aprons.
Rom. vi. 21. what fruit had ye then in those things whereof ye are now
ashamed? for the end of those things is death.

The second degree of death is called s^eirittt a j^fijg ath: bv which
is meant the loss of divine grape, ar>d of that innate righteousness,
wherein man in the beginning lived unto God. Eph. ii. 1. who were
dead in trespasses and sins. iv. 18. alienated from the life of God. Col.
ii. 13. dead in your sins. Rev. iii. 1. thou hast a name that thou livesf,
and art dead. And this death took- place not only on the very day, but
at ftlA Arpry Tnrtmpnt of thf, faM They who are delivered from it are

9 innocence, that as a veil

Had shadow'd them from knowing ill, was gone,
Just confidence, and native righteousness,
And honour, from about them, naked left
To guilty shame. Paradise Lost, IX. 1054.

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274

said to be regenerated, to be horn again, and to be created afresh ;
which is the work of God alone, as will be shown in the chapter on
Regeneration.

This death .consists, first, .in the loss, ™- at Vast, i" thP ohsp^ration to
a great extent of that right reason which enabled man to discern t,he
chief good, and which was Jjg_it_werg_the life of the understanding
Eph. iv. 18. having the understanding darkened, being alienated from the
life of God through the ignorance that is in them. v. 8. ye were sometime
darkness. John i. 5. the darkness comprehended it not. Jer. vi. 10. they
cannot hearken. John viii. 43. ye cannot hear my word. 1 Cor. ii. 14. the
natural man receiveth not the things of the Spirit of God. 2 Cor. iii. 5. not
that we are sufficient of ourselves, to think anything as of ourselves, iv. 4.
the god of this world hath blinded the minds of them that believe not.
Col. i. 13. who hath delivered us from the power of darkness. Tt consists.
spmndly«,_Jn that deprivation of righteousness and of liberty ia~4o
good, |fld in that slavish subjec^on to <"n a"d tlm devi1, which-con-
stiiutes, ftfl ft wprp, thp death of the will John viii. 34. whosoever com-
mitted sin, is the servant of sin. All have committed sin in Adam ;
therefore all are born servants of sin. Rom. vii. 14. sold under sin. viii. 3.
what the law could not do, in that it was weak through the flesh, v. 7. it
is not subject unto the law of God, neither indeed can be. vi. 16, 17-
his servants ye are to whom ye obey, whether of sin unto death, &c.
Philipp. iii. 19- whose god is their belly. Acts xxvi. 18. from the power
of Satan. 2 Tim. ii. 26. out of the snare of the devil, who are taken
captive by him at his will. Eph. ii. 2. the spirit that now worketh in the
children of disobedience. Lastly, sin is its own punishment, and pro-
duces, in its natural consequences, the death of the spiritual life; more
especially gross and habitual sin. Rom. i. 26. for this cause God
gave them up unto vile affections. The reason of this is evident; for in
proportion to the increasing amount of his sins, the sinner becomes more
liable to death, more miserable, more vile, more destitute of the divine
assistance and grace, and farther removed from his primitive glory. It
ought not to be doubted that sin in itself alone is the heaviest of

275

all evils, as being contrary to the chief good, that is, to God ; whereas
punishment seems to be at variance only with the good of the creature,
and not always with that.

It cannot be denied, however, that some remnants of the divine
image still exist in us, not wholly extinguished by this spiritual death.1
This is evident, not only from the wisdom and holiness of many
of the heathen, manifested both in words and deeds, but also from
what is said Gen. ix. 2. the dread of you shall he upon every beast of
the earth, v. 6. whoso sheddeth man's blood, by man shall his blood be
shed; for in the image of God made he man. These vestiges of ori-
ginal excellence are visible, Jirst, in the understanding. Psal. xix. 1.
the heavens declare the glory of God; which could not be, if man
were incapable of hearing their voice. Rom. i. 19, 20. that which may

be known of God is manifest in them for the invisible things of

him from the creation of the world are clearly seen. v. 32. who knowing
the judgement of God. ii. 15. which show the work of the law written in
their hearts, vii. 23, 24. / see another law in my members, warring

against the law of my mind O wretched man that I am, who shall

deliver me from the body of this death ? Nor^-secondly. is ihe-4ibeTty
gf thft wi11, PTTtirnly ^pstrrypri First, with regard to things indifferent,

whether natural or civil. 1 Cor. vii. 36, 37, 39. let him do what he will

he hath power over his own will she is at liberty to be married to whom

she will. Secondly, the will is clearly not altogether inefficient in respect
of good works, or at any rate of good endeavours ; at least after the grace
of God has called us: but its power is so small and insignificant, as
merely to deprive us of all excuse for inaction, without affording
any subject for boasting. Deut. xxx. 19. choose life, that both thou and
thy seed may live. Psal. lxxviii. 8. a generation that set not their heart
aright. Jer. vii. 13 — 16. because I spake unto you, rising up early, and
speaking, but ye heard not; and I called you, but ye answered not;

1 See p. 60, note 1 . And again ; — ' For there are left some remains of God's image in man,
as he is merely man' — . TetracJwrdon. Prose Works, II. 124.

NN 2

276

therefore, &c. Language which would not have been applied to mere
senseless stocks, xxxi. 18. turn thou me, and I shall be turned. Zech.
i. 3. turn ye unto me, and I will turn unto you. Mark ix. 23, 24. if

thou canst believe and straightway the father of the child cried out,

and said with tears, Lord, I believe, help thou mine unbelief Rom. ii. 14.
when the Gentiles, which have not the law, do by nature the things contained
in the law. vi. 16. know ye not that to whom ye yield yourselves servants to
obey, his servants ye are to whom ye obey ; whether of sin unto death, or of
obedience unto righteousness? vii. 18. to will is present with me; and v. 21.
when I would do good : which words appear to be spoken in the person
of one not yet fully renewed, and who, if he had experienced God's
grace in vocation, was still destitute of his regenerating influence. See
v. 14. / am carnal, sold under sin. For as to the expression in v. 25.
/ thank God through Jesus Christ, this, and similar language and con-
duct, are not inconsistent with the character of one who is as yet only
called, ix. 31. Israel, which followed after the law of righteousness, hath
not attained to the law of righteousness, x. 2. they have a zeal of God,
but not according to knowledge. 1 Cor. ix. 17. if I do this thing willingly,
I have a reward, but if against my will — . Philipp. iii. 6. concerning zeal,
persecuting the church; touching the righteousness which is in the law,

blameless. 1 Pet. v. 2. feed the flock of God not by constraint, but

willingly. Hence almost all mankind profess some desire of virtue, and
turn with abhorrence from some of the more atrocious crimes. 1 Cor. v. 1.
such fornication as is not so much as mentioned among the Gentiles.

There can be no doubt that for the purpose of vindicating2 the jus-
tice of God, especially in his calling of mankind, it is much better to
allow to man, (whether as a remnant of his primitive state, or as
restored through the operation of the grace whereby he is called) some
portion of free will in respect of good works, or at least of good en-

Ad asserendam justitiam Dei. Milton introduces the Latinism in his Paradise Lost:
That to the height of this great argument
I may assert eternal Providence,
And justify the ways of God to men. I. 24.

277

deavours, rather than in respect of things which are indifferent. For if
God be conceived to rule with absolute disposal all the actions of men,
natural as well as civil, he appears to do nothing which is not his right,
neither will any one murmur against such a procedure. But if he inclines
the will of man to moral good or evil, according to his own pleasure, and
then rewards the good, and punishes the wicked, the course of equity
seems to be disturbed ; and it is entirely on this supposition that the
outcry against the divine justice is founded. It would appear, therefore,
that God's general government of the universe, to which such frequent
allusion is made, should be understood as relating to natural and civil
concerns, to things indifferent and fortuitous, in a word, to anything
rather than to matters of morality and religion. And this is confirmed
by many passages of Scripture. 2 Chron. xv. 12, 14. they entered into a
covenant to seek Jehovah the God of their fathers with all their heart,
and with all their soul: and they sware unto Jehovah. Psal. cxix. 106.
/ have sworn, and I will perform it, that I will keep thy righteous judge-
ments. For if our personal religion were not in some degree dependent
on ourselves, and in our own power, God could not properly enter into
a covenant with us; neither could we perform, much less swear to per-
form, the conditions of that covenant.

Christian Doctrine: Book I, Chapter 13

CHAP. XIII.

The Death of the Body.

X he third degree of death is what is called the death of the
body. To this all the labours, sorrows, and diseases which afflict
the body, are nothing but the prelude. Gen. iii. 16. I will greatly
multiply thy sorrow, v. 17. in sorrow shalt thou eat of it. v. 19. in the
sweat of thy face thou shalt eat bread. Job v. 7. man is born unto trouble,
as the sparks fly upward. Deut. xxviii. 22. Jehovah shall smite thee
with a consumption. Hos. ii. 18. in that day will I make a covenant for
them with the beasts of the field. Rom. ii. 9- tribulation and anguish
upon every soul of man that doeth evil. All nature is likewise sub-
ject to mortality and a curse on account of man. Gen. iii. 17. cursed
is the ground for thy sake. Rom. viii. 20, 21. the creature was made
subject to vanity, not willingly. Even the beasts are not exempt, Gen.
iii. 14. vi. 7. So the first-born of beasts in the land of Egypt perished
for the sins of their masters, Exod. xi. 5.

The death of the body is to be considered in the light of a punish-
ment for sin, no less than the other degrees of death, notwithstanding
the contrary opinion entertained by some.3 Rom. v. 13, 14. until the law

sin was in the world death reigned from Adam to Moses. 1 Cor.

xv. 21. since by man came death; that is to say, temporal as well as eternal
death ; as is clear from the corresponding member of the sentence, by

3 Pelagius, Socinus, Crellius, &c. ' That Adam should not have dyed if he had not sinned,
is so manifestly the doctrine of the Scriptures, and of the church of God, both before and
since Christ our Saviour's appearance in the flesh, that Pelagius of old, and Socinus in
this latter age, are justly to be esteemed the most impudent of mortals for daring to call
it into question.' Bp. Bull's Discourse on the State of Man before the Fall. See also
Hopkins On the Two Covenants.

279

man came also the resurrection from the dead; therefore that bodily death
from which we are to rise again, originated in sin, and not in nature;
contrary to the opinion of those who maintain that temporal death is the
result of natural causes, and that eternal death alone is due to sin.4

The death of the body is the loss or extinction of life. The com-
mon definition, which supposes it to consist in the separation of soul
and body, is inadmissible.5 For what part of man is it that dies when
this separation takes place ? Is it the soul ? This will not be admitted
by the supporters of the above definition. Is it then the body ? But
how can that be said to die, which never had any life of itself? There-
fore the separation of soul and body cannot be called the death of man.

Here then arises an important question, which, owing to the prejudice
of divines in behalf of their preconceived opinions, has usually been
dismissed without examination, instead of being treated with the at-
tention it deserves. Is it the whole man, or the body alone, that is
deprived of vitality ? And as this is a subject which may be discussed
without endangering our faith or devotion, whichever side of the con-
troversy we espouse, I shall declare freely what seems to me the true
doctrine, as collected from numberless passages of Scripture; without
regarding the opinion of those, who think that truth is to be sought
in the schools of philosophy, rather than in the sacred writings.

Inasmuch then as the whole man is uniformly said to consist of body,
spirit, and soul, (whatever may be the distinct provinces severally assigned

4 This opinion is maintained by Curcellaeus, Instit. III. 13 — 21. See also his second disser-
tation De Peccalo Originis, 59-

5 ' The royal preacher in my text, assuming that man is a compound of an organized body
and an immaterial soul, places the formality and essence of death in the disunion and final sepa-
ration of these two constituent parts : Death is, when ' the dust returns to the earth as it was,
and the spirit returns to God who gave it.' Horsley's Sermons, III. 189- The whole of the
masterly discourse from which the preceding extract is taken, deserves to be compared with
this chapter, as containing in a small compass the most philosophical, as well as scriptural
refutation of its arguments. See also the end of the Sermon on John xi. 25, 26. Vol. III. p. 131.

280

to these divisions), I will show, that in death, first, the whole man,
and secondly, each component part suffers privation of life. It is
to be observed, first of all, that God denounced the punishment of
death against the whole man that sinned, without excepting any part.
For what could be more just, than that he who had sinned in his
whole person, should die in his whole person? Or, on the other
hand, what could be more absurd than that the mind, which is the part
principally offending, should escape the threatened death; and that the
body alone, to which immortality was equally allotted, before death came
into the world by sin,6 should pay the penalty of sin by undergoing death,
though not implicated in the transgression ?

It is evident that the saints and believers of old, the patriarchs, pro-
phets and apostles, without exception, held this doctrine. Jacob. Gen.
xxxvii. 35. I will go down into the grave unto my son mourning, xlii. 36.
Joseph is not. So also Job, ch. iii. 12 — 18. as an hidden untimely birth I
had not been; as infants which never saw light. Compare x. 21. xiv. 10.
man giveth up the ghost, and where is he f v. 13. so man lieth down, and
riseth not, till the heavens be no more. xvii. 13. if I wait, the grave is mine
house, v. 15, 16. where is now my hope? ....they shall go down to the bars
of the pit. See also many other passages. The belief of David was the
same, as is evident from the reason so often given by him for deprecating
the approach of death. Psal. vi. 5. in death there is no remembrance of
thee ; in the grave who shall give thee thanks'? See also lxxxviii. 11 — 13.
cxv. 17. the dead praise not Jehovah, xxxix. 13. before I go hence, and

6 See Bp. Bull's Discourse on the State of Man before the Fall, where this opinion is
illustrated. Milton introduces it in the mouth of Raphael in Paradise Lost:

Time may come when men

With angels may participate, and find

No inconvenient diet, nor too light fare;

And from these corporal nutriments perhaps

Your bodies may at last turn all to spirit,

Improv'd by tract of time, and wing'd ascend

Ethereal as we; or may, at choice,

Here or in heavenly Paradises dwell. V. 493.

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be no more, cxlvi. 2. while I live will I praise Jehovah. Certainly if he
had believed that his soul would survive, and be received immediately
into heaven, he would have abstained from all such remonstrances, as
one who was shortly to take his flight where he might praise God
unceasingly. It appears that the belief of Peter respecting David
was the same as David's belief respecting himself: Acts ii. 29, 34.
let me freely speak unto you of the patriarch David, that he is both
dead and buried, and his sepulchre is with us unto this day ....for
David is not ascended into the heavens. Again, it is evident that Heze-
kiah fully believed that he should die entirely, where he laments that
it is impossible to praise God in the grave. Isai. xxxviii. 18, 19. for
the grave cannot praise thee; death cannot celebrate thee; they that go
down into the pit cannot hope for thy truth: the living, the living, he
shall praise thee, as I do this day. God himself bears testimony to the
same truth. Isai. lvii. 1, 2. the righteous perisheth, and no man layeth it
to heart; and merciful men are taken away, none considering that the
righteous is taken away from the evil to come : he shall enter into peace ;
they shall rest in their beds. Jer. xxxi. 15. compared with Matt. ii. 18.
Rachel weeping for her children, refused to be comforted for her children,
because they were not. Thus also Daniel, ch. xii. 2. many of them that
sleep in the dust of the earth shall awake. It is on the same principle that
Christ himself proves God to be a God of the living, Luke xx. 37, &c.
arguing from their future resurrection; for if they were then living, it
would not necessarily follow from his argument that there would be a
resurrection of the body : hence he says John xi. 25. / am the resur-
rection and the life. Accordingly he declares expressly, that there is not
even a place appointed for the abode of the saints in heaven, till the
resurrection : John xiv. 2, 3. I go to prepare a place for you : and if I
go and prepare a place for you, I will come again and receive you unto
myself; that where I am, there ye may be also. There is no sufficient
reason for interpreting this of the body ; it is clear therefore that it was
spoken, and should be understood, of the reception of the soul and
spirit conjointly with the body into heaven, and that not till the
coming of the Lord. So likewise Luke xx. 35. Acts vii. 60. when he

o o

282

had said this, he fell asleep, xxiii. 6. the hope and resurrection of the dead;
that is, the hope of the resurrection, which was the only hope the
apostle professed to entertain. Thus also xxiv. 21. xxvi. 6 — 8. 1 Cor.
xv. 17 — 19. if Christ be not raised (which resurrection took place for
the very purpose that mankind might likewise rise again) then they
also which are fallen asleep in Christ, are perished ; whence it ap-
pears that there were only two alternatives, one of which must ensue;
either they must rise again, or perish : for if in this life only we
have hope in Christ, we are of all men most miserable ; which again
indicates that we must either believe in the resurrection, or have our
hope in this life only. v. 29, 30. if the dead rise not at all, why stand
we in jeopardy every hour ? v. 32. let us eat and drink, for to-morrow we
die; that is, die altogether, for otherwise the argument would have
no force. In the verses which follow, from v. 42. to v. 50. the rea-
soning proceeds on the supposition that there are only two states, the
mortal and the immortal, death and resurrection ; not a word is said
of any intermediate condition. Nay, Paul himself affirms that the
crown of righteousness which was laid up for him was not to be
received before that last day : 2 Tim. iv. 8. henceforth there is laid up
for me a crown of righteousness, which the Lord, the righteous Judge,
shall give me at that day, and not to me only, but unto all them also that
love his appearing. If a crown were laid up for the apostle, it follows
that it was not to be received immediately after death. At what time
then was it to be received? At the same time when it was to be
conferred on the rest of the saints, that is, not till the appearance of Christ
in glory. Philipp. ii. 16. that I may rejoice in the day of Christ, hi. 11.
if by any means I might attain unto the resurrection of the dead. v. 20, 21.
our conversation is in heaven, from whence also we look for the Saviour,
the Lord Jesus Christ; who shall change our vile body, that it may be
fashioned like unto his glorious body. Our conversation therefore is in
heaven, not where we are now dwelling, but in that place from whence
we look for the coming of the Saviour, who shall conduct us thither.
Luke xx. 35, 36. they which shall be accounted worthy to obtain that world
and the resurrection from the dead, neither marry, &c. ...for they are equal

283

unto the angels... being the children of the resurrection, — that is, when they
finally become such ; whence it follows, that previous to the resurrection
they are not admitted to that heavenly world.

Thus far proof has been given of the death of the whole man. But
lest recourse should be had to the sophistical distinction, that although
the whole man dies, it does not therefore follow that the whole of
man should die, I proceed to give similar proof with regard to each
of the parts, the body, the spirit, and the soul, according to the division
above stated.

First, then, as to the body, no one doubts that it suffers privation
of life. Nor will the same be less evident as regards the spirit,
if it be allowed that the spirit, according to the doctrine laid down
in the seventh chapter, has no participation in the divine nature, but
is purely human; and that no reason can be assigned, why, if God has
sentenced to death the whole of man that sinned, the spirit, which is
the part principally offending, should be alone exempt from the ap-
pointed punishment; especially since, previous to the entrance of sin
into the world, all parts of man was alike immortal; and that since
that time, in pursuance of God's denunciation, all have become equally
subject to death.7 But to come to the proofs. The Preacher him-

7 Yet one doubt

Pursues me still, lest all I cannot die;

Lest that pure breath of life, the spirit of man

Which God inspir'd, cannot together perish

With this corporeal clod: then in the grave,

Or in some other dreadful place, who knows

But I shall die a living death? O thought

Horrid, if true ! yet why ? it was but breath

Of life that sinn'd ; what dies but what had life

And sin? the body properly hath neither.

All of me then shall die : let this appease

The doubt, since human reach no further knows. Paradise Lost, X. 782.
When Milton wrote // Penseroso, his opinions respecting the soul seem to have been dif-
ferent. He there summons the spirit of Plato to unfold the mystery of the separate state
in which he supposed it to exist after death.

O O 2 • unsphere

284

self, the wisest of men, expressly denies that the spirit is exempt
from death : iii. 18 — 20. as the beast dieth, so dieth the man ; yea, they
have all one breath ....all go unto one place. And in the twenty-first
verse, he condemns the ignorance of those who venture to affirm
that the way of the spirits of men and of beasts after death is dif-
ferent: who knoweth the spirit of man, an sursum ascendat, whether it
goeth upward f8 Psal. cxlvi. 4. his breath goeth forth, he returneih to his
earth; in that very day his thoughts perish. Now the thoughts are in
the mind and the spirit, not in the body ; and if they perish, we
must conclude that the mind and spirit undergo the same fate as the
body. 1 Cor. v. 5. that the spirit may be saved in the day of the Lord
Jesus: the apostle does not say in the day of death, but in the day of
the Lord.

Lastly, there is abundant testimony to prove that the soul (whether
we understand by this term the whole human composition, or whether
it is to be considered as synonymous with the spirit) is subject
to death, natural as well as violent. Numb, xxiii. 10. let me (anima
mea, Lat. Vulg.) die the death of the righteous. Such are the words
of Balaam, who, though not the most upright of prophets, yet in
this instance uttered the words which the Lord put into his mouth ;
v. 9. Job xxxiii. 18. he keepeth back his soul from the pit. xxxvi. 14.
they (anima eorum, Lat. Vulg.) die in youth. Psal. xxii. 20. deliver my
soul from the sword, lxxviii. 50. he spared not their soul from death.
lxxxix. 48. shall he deliver his soul from the hand of the grave t
xciv. 17. my soul had almost dwelt in silence. Hence man himself,

unsphere

The spirit of Plato to unfold

What worlds, or what vast regions hold

Th' immortal mind, that hath forsook

Her mansion in this fleshly nook. Pnmdi*eHbost?~£l&.

8 Who knoweth the spirit of man that goeth upward — ? Authorized Transl. See Bp. Bull's
Discourse on the Subsistence of the Soul of Man after Death. His supposition is, that the
words are spoken by an Epicurean (if he may be allowed so to call him by an anticipation)
who is deriding the notion of the soul's immortality.

285

when dead, is spoken of under the name of the soul; Lev. xix. 28.
Hebr. and xxi. 1, 11. neither shall he go in to any dead body (soul, Hebr.)
Isai. xxxviii. 17. thou hast in love to my soul delivered it from the pit
of corruption. The just and sufficient reason assigned above for the
death of the soul, is the same which is given by God himself; Ezek.
xviii. 20. the soul that sinneth, it shall die: and therefore, on the tes-
timony of the prophet and the apostle, as well as of Christ himself,
the soul even of Christ was for a short time subject unto death
on account of our sins : Psal. xvi. 10. compared with Acts ii. 27, 28, 31.
his soul was not left in hell, neither his flesh did see corruption. Matt,
xxvi. 38. my soul is exceeding sorrowful, even unto death. Nor do we
anywhere read that the souls assemble, or are summoned to judgement,
from heaven or from hell, but that they are all called out of the
tomb, or at least that they were previously in the state of the dead.
John v. 28, 29- the hour is coming, in the which all that are in the
graves shall hear his voice, and, shall come forth. In this passage
those who rise again, those who hear, those who come forth, are all
described as being in the graves, the righteous as well as the wicked.
1 Cor. xv. 52. the trumpet shall sound, and the dead shall be raised.
1 Thess. iv. 13 — 17- but I would not have you to be ignorant, brethren,
concerning them which are asleep, that ye sorrow not, even as others which
. have no hope : for if we believe that Jesus died and rose again, even so
them also which sleep in Jesus will God bring with him: for this we
say unto you by the word of the Lord, that we which are alive and remain
unto the coming of the Lord shall not prevent them which are asleep',
for the Lord himself shall descend, &c. . . . and the dead in Christ shall
rise first : then we which are alive and remain, shall be caught up together
with them into the clouds, to meet the Lord in the air; and so shall we
ever be with the Lord. They were asleep ; but the lifeless body does not
sleep, unless inanimate matter can be said to sleep. That ye sorrow not,
even as others which have no hope, — but why should they sorrow and have
no hope, if they believed that their souls would be in a state of salvation
and happiness even before the resurrection, whatever might become of the
body ? The rest of the world, indeed, who had no hope, might with reason

286

despair concerning the soul as well as the body, because they did not
believe in the resurrection; and therefore it is to the resurrection that
Paul directs the hope of all believers. Them which sleep in Jesus will
God bring with him ; that is, to heaven from the grave. We which are
alive and remain unto the coming of the Lord shall not prevent them whicJi
are asleep. But there would have been no reason to fear lest the sur-
vivors should prevent them, if they who were asleep had long since been
received into heaven; in which case the latter would not come to meet
the Lord, but would return with him. We however which are alive
shall be caught up together with them, not after them, and so shall we
ever be with the Lord, namely, after, not before the resurrection. And
then at length the wicked shall be severed from among the just, Matt,
xiii. 49. Dan. xii. 2. many of them that sleep in the dust of the earth shall
awake, some to everlasting life, and some to shame and everlasting con-
tempt. In such a sleep I should suppose Lazarus to have been lying, if it
were asked whither his soul betook itself during those four days of death.
For I cannot believe that it would have been called back from heaven
to suffer again the inconveniences of the body, but rather that it was
summoned from the grave, and roused from the sleep of death. The
words of Christ themselves lead to this conclusion: John xi. 11, 13. our
friend Lazarus sleepeth ; but I go, that I may awake him out of sleep :
howbeit Jesus spake of his death : which death, if the miracle were true,
must have been real. This is confirmed by the circumstances of Christ's
raising him ; v. 43. he cried with a loud voice, Lazarus, come forth. If
the soul of Lazarus, that is, if Lazarus himself was not within the
grave, why did Christ call on the lifeless body which could not hear?
If it were the soul which he addressed, why did he call it from a
place where it was not? Had he intended to intimate that the soul
was separated from the body, he would have directed his eyes to the
quarter whence the soul of Lazarus might be expected to return, namely,
from heaven : for to call from the grave what is not there, is like
seeking the living among the dead, which the angel reprehended as
ignorance in the disciples, Luke xxiv. 5. The same is apparent in the
raising of the widow's son : Luke vii. 14.

287

On the other hand, those who assert that the soul is exempt from
death, and that when divested of the body, it wings its way, or is
conducted by angels, directly to its appointed place of reward or
punishment, where it remains in a separate state of existence to
the end of the world, found their belief principally on the fol-
lowing passages of Scripture. Psal. xlix. 15. God will redeem my soul
from the power of the grave. But this proves rather that the soul
enters the grave with the body, as was shown above, from whence
it needs to be redeemed, namely, at the resurrection, when God shall
receive it, as follows in the same verse. As for the remainder, their
redemption ceaseth for ever, v. 8. and they are like the beasts that perish,
v. 12, 14.

The second text is Eccles. xii. 7. the spirit shall return unto God
that gave it. But neither does this prove what is required ; for the phrase,
the spirit returning to God, must be understood with considerable latitude;
since the wicked do not return to God at death, but depart far from
him. The preacher had moreover said before, iii. 20. all go unto one
place ; and God is said both to have given, and to gather unto himself the
spirit of every living thing, whilst the body returns to dust, Job xxxiv.
14, 15. if he gather unto himself his spirit and his breath, all flesh shall
perish together, and man shall turn again unto dust. See also Psal. civ.
29, 30. Euripides in the Suppliants has, without being aware of it, given
a far better interpretation of this passage than the commentators in
question.9

9 fHow much more rationally spake the heathen king Demophoon in a tragedy of
Euripides, than these interpreters would put upon king David.' Tenure of Kings and Magis-
trates. Prose Works, II. 280. It is related on the authority of one of Milton's daughters,
that, after the Holy Scriptures, his favourite volumes were Homer, Euripides, and Ovid.
The present Treatise contains nine quotations from the classics, seven of which are from
the authors mentioned. Aristotle, whom he calls • one of the best interpreters of nature and
morality,' (Tenure of Kings and Magistrates, II. 279-) *' likewise often expressly quoted,
or alluded to; but not a single direct reference is made to Plato, who, as Mr. Todd justly
remarks on the authority of the poet himself, was one of the principal objects of his regard.
Some Account of the Life and Writings of Milton, p. 152.

288

oQev o enaoTov ei? to <pmx dipi/cero,
evravO' airekOelv, irvevfxa fxev irpos aiOepa,
to aco/ma o eis yrjv — . 532. Edit. Beck.

Each various part
That constitutes the frame of man, returns
Whence it was taken ; to th' ethereal sky
The soul, the body to its earth. Line 599. Potter's Transl.

that is, every constituent part returns at dissolution to its elementary
principle. This is confirmed by Ezek. xxxvii. 9- come from the four
winds, O breath ; it is certain therefore that the spirit of man must have
previously departed thither from whence it is now summoned to return.
Hence perhaps originates the expression in Matt. xxiv. 81. they shall
gather together the elect from the four winds. For why should not the
spirits of the elect be as easily gathered together as the smallest particles
of their bodies, sometimes most widely dispersed throughout different
countries? In the same manner is to be understood 1 Kings xvii. 21.
let this child's soul come into him again. This however is a form of
speech applied to fainting in general : Judges xv. 19. his spirit came
again, and he revived. See also 1 Sam. xxx. 12. For there are many
passages of Scripture, some of which have been already quoted, which
undoubtedly represent the dead as devoid of all vital existence; but
what was advanced above respecting the death of the spirit affords
a sufficient answer to the objection.

The third passage is Matt. x. 28. fear not them which kill the body,
but are not able to kill the soul. It may be answered that, properly
speaking, the body cannot be killed, as being in itself a thing inanimate :
the body therefore, as is common in Scripture, must be taken for
the whole human compound, or for the animal and temporal life ;
the soul for that spiritual life with which we shall be clothed after the

1 This is the reading proposed by Porson, Adversaria, p. 235. Toup (in Suid. II. p. 6.) sug-
gested to £fju instead of to o-w/ji', but the offence against metre was pointed out by Porson, Notcr
Breves ad Toupii Emendationes, ad p. 234. In the next line the old reading was dirij\6e. Gata-
ker proposed d-rreXdelv, which emendation was adopted by Musgrave, and approved by Porson.

289

end of the world, as appears from the remainder of the verse, and from
1 Cor. xv. 44.

The fourth text is Philipp. i. 23. having a desire to depart (cupiens
dissolvi, having a desire for dissolution) and to be with Christ. But, to
say nothing of the uncertain and disputed sense of the word avdkvaai,
which signifies anything rather than dissolution? it may be answered,
that although Paul desired to obtain immediate possession of heavenly
perfection and glory, in like manner as every one is desirous of
attaining as soon as possible to that, whatever it may be, which
he regards as the ultimate object of his being, it by no means follows
that, when the soul of each individual leaves the body, it is re-
ceived immediately either into heaven or hell. For he had a desire
to be with Christ; that is, at his appearing, which all the believers
hoped and expected was then at hand. In the same manner one who is
going on a voyage desires to set sail and to arrive at the destined port,
(such is the order in which his wishes arrange themselves) omitting all
notice of the intermediate passage. If, however, it be true that there
is no time without motion, which Aristotle illustrates by the example
of those who were fabled to have slept in the temple of the heroes,
and who, on awaking, imagined that the moment in which they
awoke had succeeded without an interval to that in which they fell
asleep ;3 how much more must intervening time be annihilated to the

'Qui urgent propriam solve.ndi et dissolvendi notionem, hi adeant Duker. ad Florum
IV. 11. extr. qui docuit, solvi etiam metaphorice apud Latinos pro mori poni.' Schleusner
in voce dvaXvta.

5 'A\d pifv ovo' avev ye perafioXtjv orav yap avro\ pt]6iv fxeTa(3d\u>pev t^v lidvotav, tj
XaQmpev jueTa/3a/\oi/T£?, ov Sok6? tjpiv yeyovevai 6 ypovos' naQd-nep ouSe to?? ev Ty ^Laptoi
fxvdoAoyovpevots nadevtieiv trapd to?<s fipwcriv, otov eyepdwei. avvairTOvtrt yap to irpoTepov vvv
tw va-repov vvv, kci\ ev iroiovatv, e^aipovvTC? hid Ttjv dvaiaQtjtriav to pe-ra^v. Nat. Auscult.
IV. 16. Edit. Duvall. Simplicius in his scholium on this passage explains the allusion at
some length, but the most material part of his information is contained in the following
note of Kuhnius. ' Paulo modestius agunt Graeci cum loquuntur de heroibus in Sardinia
dormientibus, quorum mentionem facit Aristoteles libro IV. &c. Ubi Simplicius— ex Herculis
filiis, quos ex Thestii natis susceperat, nonnullos in Sardinia mortuos dici, illorumque corpora
usque ad Aristotelis, forte et usque ad Alexandri Aphrodisiensis tempora mansisse integra et

p p aaijirra,

290

departed, so that to them to die and to be with Christ will seem to
take place at the same moment? Christ himself, however, expressly in-
dicates the time at which we shall be with him ; John xiv. 3. if I go
and prepare a place for you, I will come again and receive you unto
myself; that where I am, there ye may be also.

The fifth text evidently favours my view of the subject: 1 Pet. iii. 19.
by which also he went and preached to the spirits that are in prison,
literally, in guard, or, as the Syriac version renders it, in sepulchro,
in the grave, which means the same ; for the grave is the common
guardian of all till the day of judgement. What therefore the apostle
says more fully, iv. 5, 6. who shall give account to him that is ready
to judge the quick and the dead; for, for this cause was the gospel
preached also to them that are dead, he expresses in this place by a
metaphor, the spirits that are in guard; it follows, therefore, that the
spirits are dead.

The sixth text is Rev. vi. 9. / saw under the altar the souls of them
that were slain. I answer, that in the Scripture idiom the soul is
generally often put for the whole animate body, and that in this pas-
sage it is used for the souls of those who were not yet born; unless
indeed the fifth seal was already opened in the time of John: in the
same manner as in the parable of Dives and Lazarus, Luke xvi. though
Christ, for the sake of the lesson to be conveyed, speaks of that as
present which was not to take place till after the day of judgement,
and describes the dead as placed in two distinct states, he by no means
intimates any separation of the soul from the body.

The seventh text is Luke xxiii. 43. Jesus said unto him, Verily I
say unto thee, To-day shalt thou be with me in paradise. This passage

a<Tr-KTa, et speciem dormientiura praebuisse. Apud hos captabant dormientes somnia, et
<rvn(3oXiKovi somnos protrahebant, qui ab his heroibus corporis valetudinem commodam, vel
alia quaedam petitum venerant. Vide Schol. Graec. in Luciani Tom. I. pag. 3.' Kuhnii Ob-
servationes in Diogenis Laertii Lib. I. Segm. 109-

291

has on various accounts occasioned so much trouble, that some have not
hesitated to alter the punctuation, as if it had been written, J say unto
thee to-day;* that is, although I seem to-day the most despised and
miserable of all men, yet I declare to thee and assure thee, that thou
shalt hereafter be with me in paradise, that is, in some pleasant place,
(for properly speaking paradise is not heaven) or in the spiritual state
allotted to the soul and body. The same expedient has been resorted
to Matt, xxvii. 52, 53. At the time of the earthquake, on the same day
(not three days after, as is generally supposed) the graves were opened,
the dead arose and came out, v. 52. kuI e£e\0oVes, and having come out,
at length after the resurrection of Christ they went into the holy city ;
for so, according to Erasmus, the ancient Greeks pointed the passage;5
and with this the Syriac agrees : et egressi sunt, et post resurrectionem
ejus ingressi sunt, &c. That spiritual state in which the souls as well
as bodies of the arising saints previously abode, might not improperly
be called paradise; and it was in this state, as appears to me, that
the penitent thief was united to the other saints without punishment
for sin. Nor is it necessary to take the word to-day in its strict
acceptation, but rather for a short time, as in 2 Sam. xvi. 3. Heb. iii. 7.
However this may be, so much clear evidence should not be rejected
on account of a single passage, of which it is not easy to give a satis-
factory interpretation.

The eighth text is the forty -sixth verse of the same chapter; into
thy hands I commend my spirit. But the spirit is not therefore sepa-
rated from the body, or incapable of death ; for David uses the same

4 ' Hanc vocem praecedentibus jungendam esse statuit cum aliis Hesychius, O. 49- qui
citantur Schol. Codicis 34. Theophylactus. a\oi le eK/3id^ovrai to pfjfxa, oti^ovtw ek to
arifxcpov, "va t] to Aeyo/xevov toiovtov afxrfv \eyo> aroi arinepov' eiTa to* /uct e/xov e<rr] ev tio
irafxaSei'o-u aweirKpe'povTes. Sever. Apologet. 22.' Wetsten. ad Luc. xxiii. 43. See the remarks
of Whitby on this passage, and the reason which he gives against the punctuation proposed.

' Graeci sic distinguunt, ut appareat eos statim mortuo Christo resurrexisse ; verum non
egressos e monumentis, nee apparuisse, priusquam resurrexisset Christus. Unde resurrexerunt
positum est pro revixerunt.' Erasmus ad Matt, xxviii. 55. He proceeds to quote Jerome, Chry-
sostom, and Origen in support of this interpretation. Theophylact and Augustine are against it.

pp2

292

language Psal. xxxi. 5. although he was not then about to die : into
thine hand I commit my spirit, while it was yet abiding in, and with,

the body. So Stephen, Acts vii. 59. Lord Jesus, receive my spirit

and when he had said this, he fell asleep. It was not the bare spirit
divested of the body that he commended to Christ, but the whole spirit
and soul and body, as it is expressed 1 Thess. v. 23. Thus the spirit of
Christ was to be raised again with the body on the third day, while
that of Stephen was to be reserved till the appearing of the Lord.
So 1 Pet. iv. 19. let them commit the keeping of their souls to him in
well doing.

The ninth passage is 2 Cor. v. 1 — 20. It is sufficiently apparent, how-
ever, that the object of this passage is not to inculcate the separation of
the soul from the body, but to contrast the animal and terrestrial life
of the whole man with the spiritual and heavenly. Hence in the
first verse the house of this tabernacle is opposed, not to the soul, but to
a building of God, an house not made with hands, that is, to the final
renewal of the whole man, as Beza also explains it,6 whereby we are
clothed upon in the heavens, being clothed... not naked, v. 3. This dis-
tinctly appears from the fourth verse : not for that we would be unclothed,
but clothed upon, that mortality might be swallowed up of life. See also
v. 5. now he that hath wrought us for the selfsame thing is God; not
for the separation of the soul from the body, but for the perfecting
of both. Wherefore the clause in the eighth verse, to be absent
from the body, and to be present with the Lord, must be understood
of the consummation of our happiness; and the body must be taken
for this frail life, as is common in the sacred writers, and the absence
spoken of v. 9- for our eternal departure to an heavenly world ; or per-
haps to be at home in the body, and to be absent from the Lord, v. 6.

6 ' Arrepta occasione ex comparatione proxime proecedente, corpus istud, ut est in hac
vita calamitosum, comparat cum caduco et fragili tabernaculo ; cui opponit cceleste domicilium,

sic vocans firmam et perennem ejusdem corporis in ccelo glorificati conditionem Est

autem etiam hie locus, de futura gloria, isti tractationi de ministerii dignitate insertus/ &c.
Beza ad 2 Cor. v. 1.

293

may mean nothing more than to be entangled in worldly affairs, and to
have little leisure for heavenly things ; the reason of which is given
v. 7. for we walk by faith, not by sight: whence it follows, v. 8. we are
confident and willing rather to be absent from the body, and to be present
with the Lord; that is, to renounce worldly things as much as possible,
and to be occupied with things heavenly. The ninth verse proves still
more clearly that the expressions to be present and to be absent both
refer to this life : wherefore we labour that whether present or absent, we
may be accepted of God : for no one supposes that the souls of men are
occupied from the time of death to that of the resurrection in endea-
vours to render themselves acceptable to God in heaven; that is the
employment of the present life, and its reward is not to be looked
for till the second coming of Christ. For the apostle says, v. 10. we
must all appear before the judgement-seat of Christ, that every one may
receive the things done in his body, according to that he hath done, whe-
ther it be good or bad. There is consequently no recompense of good
or bad after death, previous to the day of judgement. Compare
1 Cor. xv. the whole of which chapter throws no small light on this
passage. The same sense is to be ascribed to 2 Pet. i. 13 — 15 ; as long
as I am in this tabernacle, &c. that is, in this life. It is however
unnecessary to prolong this discussion, as there is scarcely one of the
remaining passages of Scripture which has not been already explained
by anticipation.

The fourth and last degree of death, is death eternal, the punish-
ment of the damned ; which will be considered in the twenty-seventh
chapter.

Christian Doctrine: Book I, Chapter 14

CHAP. XIV.

Man's Restoration

and OF

Christ as Redeemer.

We have hitherto considered the Providence of God in relation to
the fall of man ; we are now to consider it as operating in his
restoration.

The restoration of man is the (act whereby man, being delivered
from sin and death by God the Father through Jesus Christ, is raised
to a far more excellent state of grace and glory than that from which
he had fallen?] Rom. v. 15. but not as the offence, so also is the free
gift: for if through the offence of one many be dead, much more the
grace of God, and the gift by grace, which is by one man Jesus Christ,
hath abounded unto many. v. 17. for if by one man's offence death reigned
by one ; much more they which receive abundance of grace and of the
gift of righteousness shall reign in life by one, Jesus Christ. See also
v. 21. Eph. i. 9, 10. according to his good pleasure which he hath pur-
posed in himself .... that he might gather together in one all things in

Christ. 1 John iii. 8. he that committeth sin is of the devil for this

purpose the Son of God was manifested, that he might destroy the works
of the devil.

In this restoration are comprised the redemption and renova-
tion of MAN.

295

Tt/prt^MPTTOTj is that, act whereby Christ, being sent in— Tffp,

TaTtt.N-F.RS OF TTMF, TM7nFT?MT7T> AT,Jf ff-pT.Ty VTT.TIS AT THE PRICE OF

HIS QWNJRLQQD, BY HIS OWN VOLUNTARY ACT, CONFORMABLY TO THE
ETERNAL mUNSF.T. ANF> an AOV. OF Qpj} THF FrtTHFK

Conformably to the eternal counsel of God the Father.
1 Pet. i. 20. the Lamb. . . . preordained before the foundation of the world. J&ff
See other passages to the same effect in the fourth chapter, on Pre-
destination.

Grace. Even before man had, properly speaking, confessed his
guilt, that is, before he had avowed it ingenuously and in the spirit of
repentance, God nevertheless, in pronouncing the punishment of the
serpent, previously to passing sentence on man, promised that he
would raise up from the seed of the woman one who should bruise the
serpent's head, Gen. iii. 15. and thus anticipated the condemnation of
mankind by a gratuitous redemption. John iii. 16. God so loved the
world, that he gave his only begotten Son — . Rom. iii. 25. whom God
hath set forth to be a propitiation through faith, v. 8. God commendeth
his love toward us, in that while we were yet sinners, Christ died for us.
Heb. ii. 9. that he, by the grace of God, should taste death for every
man. 1 John iv. 9, 10. in this was manifested the love of God toward

us, because that God sent his only begotten Son not that we loved

God, but that he loved us. Hence the Father is often called our
Saviour, inasmuch as it is by his eternal counsel and grace alone that
we are saved. Luke i. 47. my spirit hath rejoiced in God my Saviour.
v. 68, 69- blessed be the Lord God of Israel, for he hath visited and
redeemed his people, and hath raised up an horn of salvation for us in
the house of his servant David. 1 Tim. i. 1. by the commandment of God
our Saviour, and Lord Jesus Christ, which is our hope. ii. 3. for this
is good and acceptable in the sight of God our Saviour, iv. 10. we
trust in the living God, who is the Saviour of all men. Tit. i. 3. ac-
cording to the commandment of God our Saviour, ii. 10. that they may
adorn the doctrine of God our Saviour in all things, iii. 4 — 6. but after

296

that the kindness and love of God our Saviour towards man appeared,

according to his mercy he saved us by the washing of regeneration, and
renewing of the Holy Ghost, which he shed on us abundantly through
Jesus Christ our Saviour. Jude 25. to the only wise God our Saviour,
be glory; where the Vetus Interpres and some of the Greek manu-
scripts add, through Jesus Christ our Lord?

Christ being sent in the fulness of time. Gal. iv. 4. but
when the fulness of time was come, God sent forth his Son. Eph. i. 10.
in the dispensation of the fulness of times.

At the price of his own blood. Isai. liii. 1, &c. Acts xx. 28. the
Church of God, which he hath purchased with his own blood. Rom. iii. 25.
a propitiation through faith in his blood. 1 Cor. vi. 20. ye are bought
with a price. See also vii. 23. Gal. iii. 13. being made a curse for us.
Eph. v. 2. he hath given himself for us an offering and a sacrifice to God.
Heb. ii. 9. that he should taste death for every man. xiii. 20. through
the blood of the everlasting covenant. 1 Pet. i. 19. with the precious
blood of Christ, iii. 18. Christ also hath once suffered for sins. Rev.
i. 5. that washed us from our sins in his own blood, v. 9- thou hast
redeemed us to God by thy blood, xiii. 8. the Lamb slain from the
foundation of the world.

t^ By his own voluntary act. Isai. liii. 10. upon condition that his

soul make a trespass offering,* Horsley's Translation. Matt. xx. 28. to

give his life a ransom for many. John x. 15, 18. I lay down my life

for the sheep : no man taketh it from me, but I lay it down of myself; I

have power to lay it down, and I have power to take it again. Eph. v. 2.

7 These words are found in fifteen manuscripts, according to Wetstein, and in the Vulgate,
two Syriac, Coptic, and Arabic versions. See also Mill on this verse.

8 ' That his soul should make the trespass offering, expresses that it was with the full con-
sent of his own mind that he made the painful atonement. See Vitringa upon the place.'
Horsley's Bibl. Cril. in loc. Quandoquidem semetipsum exposuit, Tremellius. If his soul shall
make a propitiatory sacrifice. Lowth's Translation. A different sense is given to the passage
in our authorized version : when thou shalt make his soul an offering for sin.

297

he hath given himself for us. Philipp. ii. 8. became obedient unto death
1 Tim. ii. 6. who gave himself a ransom for all.

All believers. Rom. iii. 25. a propitiation through faith in his
blood.

There is no other Redeemer or Mediator besides Christ. Acts iv. 12.
neither is there salvation in any other, for there is none other name under
heaven given among men, whereby we must be saved. 1 Tim. ii. 5. there

is one mediator the man Christ Jesus. John xiv. 6. no man cometh

unto the Father, but by me.

There was a promise made to all mankind, and an expectation!
of the Redeemer, more or less distinct, even from the time of the!
fall. Gen. iii. 15. / will put enmity, xxii. 18. in thy seed shall all the
nations of the earth be blessed. See also xxvi. 4. xxviii. 14. xlix. 10.
until Shiloh, or the peacemaker come. Deut. xviii. 15. Jehovah thy God
will raise up unto thee a prophet from the midst of thee, of thy brethren,
like unto me; unto him ye shall hearken: according to all that thou

desiredst of Jehovah thy God in Horeb saying, Let me not hear

again the voice of Jehovah my God, neither let me see this great fire
any more, that I die not. Job xix. 25, 26. / know that my redeemer
liveth. In the Psalms and prophetical writings the advent of the Re-
deemer is intimated with less obscurity. Psal. lxxxix. 35, 36. once have
I sworn by my holiness, that I will not lie unto David. His seed shall
endure for ever. Isai. xi. 1, &c. there shall come forth a rod out of the
stem of Jesse. Jer. xxx. 9. they shall serve Jehovah their God, and David
their king, whom I will raise up unto them, xxxiii. 15. at that time
will I cause the branch of righteousness to grow up unto David.

At the appointed time he was sent into the world. Gal. iv. 4. as above.

Two points are to be considered in relation to Christ's character
as Redeemer; his nature and office.

298

His nature is twofold ; divine and human. Matt. xvi. 16. the
Christ, the Son of the living God. Gen. iii. 15. the seed of the woman.

John i. 1, 14. the Word was God and the Word was made flesh.

iii. 13. he that came down from heaven, even the Son of man that is in

heaven, v. 31. he that cometh from above he that cometh from heaven.

Acts ii. 30. of the fruit of the loins of David, according to the flesh.
See also Rom. i. 3. viii. 3. God sending his own Son in the likeness of
sinful flesh, ix. 5. of whom as concerning the flesh Christ came, who is
over all, God. 1 Cor. xv. 47. the second man is the Lord from heaven.
Gal. iv. 4. God sent forth his Son, made of a woman. Philipp. ii. 7, 8. but
made himself of no reputation, and took upon him the form of a servant,
and was made in the likeness of men, and being found in fashion as a

man — . Heb. ii. 14, 16. he also himself took part of flesh and blood

he took not on him the nature of angels, but he took on him the seed of
Abraham, x. 5, &c. wherefore when he cometh into the world, he saith,
Sacrifice and offering thou wouldest not, but a body hast thou prepared

me then said I, Lo, I come. 1 John i. 7- the blood of Jestis Christ

his Son. iv. % every spirit that confesseth that Jesus Christ is come in
the flesh, is of God. Col. ii. 9. in him dwelleth all the fulness of the
Godhead bodily; which passage I understand, not of the divine nature
of Christ, but of the entire virtue of the Father, and the full completion
of his promises, (for so I would interpret the word, rather than fulness,)
dwelling in, not hypostatically united with, Christ's human nature; and
this bodily, that is, not in ceremonies and the rudiments of the world,
but really and substantially ; according to Isai. xi. 2, he. the Spirit
of Jehovah shall rest upon him, the spirit of wisdom. John iii. 34. God
giveth not the Spirit by measure unto him. i. 17. grace and truth came
by Jesus Christ. 1 Tim. iii. 16. God was manifest in the flesh, that is,
in the incarnate Son, his own image. With regard to Christ's divine
nature, the reader is referred to what was proved in a former chapter
concerning the Son of God ; from whence it follows, that he by
whom all things were made both in heaven and earth, even the angels
themselves, he who in the beginning was the Word, and God with
God, and although not suprefne, yet the first born of every creature,

299

must necessarily have existed previous to his incarnation, whatever
subtleties may have been invented to evade this conclusion by those
who contend for the merely human nature of Christ.

This incarnation of Christ, whereby he, being God, took upon him
the human nature, and was made flesh, without thereby ceasing to be
numerically the same as before, is generally considered by theologians
as, next to the Trinity in Unity, the greatest mystery of our religion.
Of the mystery of the Trinity, however, no mention is made in
Scripture; whereas the incarnation is frequently called by this name.
1 Tim. iii. 16. without controversy great is the mystery of godliness ;
God was manifest in the flesh — . Col. ii. 2, 3. to the acknowledge-
ment of the mystery of God, and of the Father, and of Christ; in
which9 (namely, in this mystery) are hid all the treasures of wisdom.

Eph. i. 9, 10. having made known unto us the mystery of his will that

he might gather together in one all things in Christ, iii. 4. in the mystery
of Christ. See also Col. iv. 3. Eph. iii. 9. the fellowship of the mystery
which from the beginning of the world hath been hid in God, who created
all things by Jesus Christ. Col. i. 26, 27. the riches of the glory of this
mystery which is Christ.

gjnrp thpr> this tnysfpry is so great., wp arp arlmonishpd by that
ypry ronRidprntion not to assert anything rp«pprting \t rashly or pre-
sumptuously, on mere grounds of philosophical reasoning ; nol to add
to jt anything ^f "nr own ] not even to ndmice in its behalf any pas
sggp of Script irp of which the pnrpnTt wy Vip Honhtfnl, hut to he
contented with th° ^l^q^ct — tpytc, howovor fpw in number, If we
listen to such passages, and are willing to acquiesce in the simple
truth of Scripture, unincumbered by metaphysical comments, to how
many prolix and preposterous arguments shall we put an end! how
much occasion of heresy shall we remove ! how many ponderous dab-
blings in theology shall we cast out, purging the temple of God from
the contamination o£ *"^" mnnieh | Nothing would be more plain.

• In wham. Authorised Translation.
QQ2

-.A

300

and— agreeable to-reason, nothing more suitable to the understanding
even of the meanest individual, than sneh parts of thp Christian faith
as are declared in Scripture to be- necessary for —salvation, if teachers,
even of the reformed church, were as yet sufficiently impressed with
the propr4ety--o£-dnsisting on nothing but divine authority in matters

relating to God, «UMJ at limiting themselves to the contents -of the

sacr^d-jrolume. What ir p^ypntial wnulr^ feBMJy appear, wJien JieecLiiom
thn pnrpWitips of pontrovprsy ; what is mysterious would be suffered
to remain inviolate, and we should be fearful of overstepping the bounds
of propriety in its investigation.

The opinion, however, which now prevails, or rather which has pre-
vailed for many ages, is this ; that whereas it was contended in a former
stage of the controversy respecting Christ, that the three persons of the
Trinity were united in one nature, it is now asserted, on the other hand,
that two natures are so combined in the one person of Christ, that he
has a real and perfect subsistence in the one nature, independently of
that which properly belongs to the other ; insomuch that two natures are
comprehended in one person. This is what is called in the schools the
hypostatic union. Such is the explanation of Zanchius, Vol. I. Part II.
Book II. Chap. 7.1 * He took upon him not man, properly speaking,
but the human nature. For the Logos being in the womb of the virgin
assumed the human nature by forming a body of the substance of Mary,
and creating at the same time a soul to animate it. Moreover, such
was his intimate and exclusive assumption of this nature, that it
never had any separate subsistence, independent of the Logos; but did
then first subsist, and has ever since subsisted, in the Logos alone.'
I say nothing of the silence of Scripture respecting the above arcana,
though they are promulgated with as much confidence, as if he who thus
ventures to deliver them on his own authority, had been a witness in

1 'Assumpsit humanam naturam, non hominem proprie loquendo. Nam X070? in utero
virginis existens, humanam naturam sibi ipse, in seipso, turn corpus ex substantia Mariae
formando, turn animam simul creando, assumpsit; atque ita illam in seipso, et sibi assump-
sit, ut ilia natura nunquam per se substiterit, extra Xoyov ; sed et turn primum, et deinceps
semper in \6yu> tantum substiterit.'

301

the womb of Mary to the mysteries which he describes. He argues as
if it were possible to assume human nature, without at the same time
assuming man ; for human nature, that is, the form of man in a mate-
rial mould, wherever it exists, constitutes at once the proper and entire
man, deficient in no part of his essence, not even (if the words have
any meaning) in subsistence and personality. In reality, however, sub-
sistence is the same as substantial existence ; and personality is nothing
but a word perverted from its proper use to patch up the thread-
bare theories of theologians. It is certain that the Logos was made
that which he assumed; if then he assumed the human nature, not
man, he was made not man, but the human nature; these two things
being inseparable.

But before I proceed to demonstrate the weakness of the received
opinion, it is necessary to explain the meaning of the three terms so
frequently recurring, nature, person, and hypostasis, which last word is
translated in Latin, substantia or subsistentia, substance or subsistence.
Nature in the present instance can signify nothing, but either the actual
essence, or the properties of that essence. Since however these proper-
ties are inseparable from the essence, and the union of the natures is
hypostatical, not accidental, we must conclude that the term nature
can here mean only the essence itself. Person is a metaphorical
word, transferred from the stage to the schools of theology, signi-
fying any one individual being, as the logicians express it ; any intel-
ligent ens, numerically one, whether God, or angel, or man. The Greek
word hypostasis can signify nothing in the present case but what is ex-
pressed in Latin by substantia or subsistentia, substance or subsistence ;
that is to say, a perfect essence existing per se ; whence it is gene-
rally put in opposition to merely accidents.

Hence the union of two natures in Christ must be considered as
the mutual hypostatic union of two essences; for where there is a
perfect substantial essence, there must also be an hypostasis or sub-
sistence, inasmuch as they are the same thing; so that one Christ, one

302

ens, one person, is formed of this mutual hypostatic union of two
natures or essences. For it is no more to be feared that the union of
two hypostases should constitute two persons, than that the same con-
sequence should result from the union of two natures, that is to say, of
two essences. If however the human nature of Christ never had any
proper and independent subsistence, or if the Son did not take upon
himself that subsistence, it would have been no more possible for him
to have been made very man, or even to have assumed the real and
perfect substance or essence of man, than for the body of Christ to
be present in the sacrament without quantity or local extension, as
the Papists assert.2 This indeed they explain by his divine power,
their usual resort in such cases. It is however of no use to allege a
divine power, the existence of which cannot be proved on divine autho-
rity. There is then in Christ a mutual hypostatic union of two natures,
that is to say, of two essences, of two substances, and consequently of
two persons ; nor does this union prevent the respective properties of
each from remaining individually distinct. That the fact is so, is suffi-
ciently certain ; the mode of union is unknown to us ; and it is best
to be ignorant of what God wills should remain unknown. If indeed
it were allowable to define and determine with precision in mysteries
of this kind, why should not our philosophical inquisitiveness lead us
to inquire respecting the external form common to the two natures?
For if the divine and human nature have coalesced in one person, that
is to say, as my opponents themselves admit, in a reasonable being,
numerically one, it follows that these two natures must have also coa-
lesced in one external form. The consequence would be, either that the
divine form must have been annihilated or blended with the human,
which would be absurd, unless they were previously the same; or,
vice versa, that the human must have been annihilated or blended
with the divine, unless it exactly resembled the latter ; or, which is the

' Those words are as much against plain equity and the mercy of religion, as

those words of ' take, eat, this is my body,' elementally understood, are against nature and
sense.' Doctrine and Discipline of Divorce. Prose Works, II. 37.

303

only remaining alternative, Christ must be considered as having two
forms. How much better is it for us to know merely that the Son
of God, our Mediator, was made flesh, that he is called both God
and Man, and is such in reality ; which is expressed in Greek by
the single and appropriate term QedvOpcoiros. Since however God has
not revealed the mode in which this union is effected, it behoves us
to cease from devising subtle explanations, and to be contented with
remaining wisely ignorant.

It may however be observed, that the opinion here given respecting
the hypostatic union agrees with what was advanced relative to the
Son of God in the fifth chapter, namely, that his essence is not the
same with that of the Father; for if it were the same, it could not
have coalesced in one person with man, unless the Father were also
included in the same union, nay, unless man became one person with
the Father as well as with the Son ; which is impossible.

The reasons, therefore, which are given to prove that he who was
made flesh must necessarily be the supreme God, may safely be dis-
missed. It is urged, first, from Heb. vii. 26, 27. that suck an high
priest became us, who is holy, harmless, undefiled, separate from sinners,
and made higher than the heavens. These words, however, do not even
prove that he is God, much less that it was necessary that he should
be so; not to mention, that he is holy, not only as God, but as man
conceived of the Holy Spirit by the power of the Most High; nor is
he said to be higher than the heavens, but to be made higher than the
heavens. Again, what is said of him v. 24. he continueth ever, is a pro-
perty which he has in common both with men and angels; nor does
it follow that he is God, because he is able to save them to the utter-
most that come unto God by him, v. 25. Lastly, the word of the oath,
which was since the law, maheth the Son, who is consecrated for ever-
more, v. 28. so that he is not on this account necessarily God. Besides,
Scripture nowhere teaches, that none but God is able to approach God,
to take away sin, to fulfil the law, to endure and vanquish the anger

304 ^

of God, the power of Satan, temporal as well as eternal death, in a
word, to restore to us the blessings which we had lost ; but it teaches
that he has power to effect this to whom the Father has given it;
that is to say, the beloved Son of God, in whom he has himself tes-
tified that he is well pleased.

That Christ therefore, since his assumption of human flesh, remains
one Christ, is a matter of faith ; whether he retains his two-fold will
and understanding, is a point respecting which, as Scripture is silent,
we are not concerned to inquire. For after having emptied himself,3
he might increase in wisdom, Luke ii. 52. by means of the under-
standing which he previously possessed, and might know all things,
John xxi. 17. namely, through the teaching of the Father, as he
himself acknowled ^d.4 Nor is his twofold will implied in the single
passage Matt. xxvi. 39- not as I will, but as thou wilt, unless he be
the same with the Father, which, as has been already shown, cannot
be admitted.

That Christ was very man, is evident from his having a body, Luke
xxiv. 39. a spirit hath not flesh and bones, as ye see me have ; a soul,
Mark x. 45. that he might give his life (animam, his soul) a ransom for
many ; xiv. 34. my soul is exceeding sorrowful unto death ; and a spirit,

3 he that dwelt above

High thron'd in secret bliss, for us frail dust

Emptied his glory, ev'n to nakedness. Ode on the Circumcision, 18.

Newton remarks that the expression is taken from Philipp. ii. 7- though not as in our trans-
lation, he made himself of no reputation, but as it is in the original, iavrov eWi/w<re.

now by some strong motion I am led

Into the wilderness, to what intent

I know not yet, perhaps I need not know ;

For what concerns my knowledge God reveals. Paradise Regained, I. 290.

Several of the expressions in the soliloquy from which these lines are extracted are founded
on the supposition, that Christ was not possessed of all the knowledge which his human
nature was capable of receiving by virtue of the union of the two natures, and from the
first moment of that union. See the authorities by which this opinion is supported, in the
note on the above passage in Mr. Hawkins's recent edition of Milton's poetical works.

305

Luke xxiii. 46. into thy hands I commend my spirit. It is true that
God attributes to himself also a soul and spirit ; but there are
reasons most distinctly assigned in Scripture, why Christ should be
very man. 1 Cor. xv. 21. for since by man came death, by man came
also the resurrection of the dead. Heb. ii. 14. forasmuch then as the
children are partakers of flesh and blood, he also himself' likewise took
part of the same, that through death he might destroy him that had the
power of death, that is, the devil, v. 17. wherefore in all things it behoved
him to be made like unto his brethren, that he might be a merciful and
faithful high priest, v. 18. for in that he himself hath suffered, being
tempted, he is able to succour them that are tempted, iv. 15. we have not an
high priest which cannot be touched with the feeling of our infirmities.
v. 2. who can have compassion on the ignorant, and on them that are out
of the way ; for that he himself also is compassed with infirmity. Finally,
God would not accept any other sacrifice, inasmuch as any other
would have been less worthy. Heb. x. 5. sacrifice thou woiddest not,
but a body hast thou prepared me. viii. 3. it is of necessity that this
man have somewhat also to offer, ix. 22. without shedding of blood is no
remission.

Inasmuch, however, as the two natures constitute one Christ, cer-
tain particulars appear to be predicated of him absolutely, which pro-
perly apply to one of his natures. This is what is called commu-
nicatio idiomatum or proprietatum, where by the customary forms of
language what is peculiar to one of two natures is attributed to both
jointly. John iii. 13. he that came down from heaven, even the Son of
man, which is in heaven, viii. 58. before Abraham was, I am. Accord-
ingly, these and similar passages, wherever they occur, are to be
understood kut aXXo ical aXXo, as theologians express it; (for in speaking
of Christ the proper expression is not aXXo? k<xI aXXos, but aXXo Kal
a\Xo, inasmuch as it refers, not to himself, but to his person, or, in
other words, his office of mediator : for as to the subject of his two
natures, it is too profound a mystery, in my judgement at least, to
warrant any positive assertion respecting it).

R R

306

It sometimes happens, on the other hand, that what properly belongs
to the compound nature of Christ, is attributed to one of his natures
only, 1 Tim. ii. 5. one mediator between God and men, the man Christ
Jesus. Now he is not mediator inasmuch as he is man, but inasmuch
as he is QeavO pwn-os.

Scripture, however, more frequently distinguishes what is peculiar to
his human nature. Acts ii. 30. of the fruit of the loins of David, ac-
cording to the flesh. See also Rom. ix. 5. 1 Pet. iii. 18. being put to
death in the flesh, that is to say, being affected chiefly and most visibly
in his human nature. This text will be adverted to again in the six-
teenth chapter.

The incarnation of Christ consists of two parts ; his conception
and his nativity. Of his conception the efficient cause was the Holy
Spirit Matt. i. 20. that which is conceived in her, is of the Holy
Ghost. Luke L 35. the Holy Ghost shall come upon thee, and the power
of the Highest shall overshadow thee ; by which words I am inclined
to understand the power and spirit of the Father himself, as has been
shown above ; according to Psal. xl. 6, 7- compared with Heb. x. 5, 6.
a body hast thou prepared me.

(The object of this miraculous conception was to obviate the contami-
nation consequent upon the sin of Adam. Heb. vii. 26. such an high
priest became us, who is holy, harmless, undefiled, separate from sinnersX

The nativity of Christ is predicted by all the prophets, and more
particularly in the following passages. Mic. v. 2. thou Bethlehem Eph-

ratah out of thee shall he come forth unto me that is to be ruler in

Israel. Isai. vii. 14. behold, a virgin shall conceive, xi. 1. there shall
come forth a rod out of the stem of Jesse. The history of the nativity
is given Matt. i. 18 — 25. Luke i. 42. blessed is the fruit of thy womb.
ii. 6, 7. the days were accomplished that she should be delivered, v. 22.
when the days of her purification were accomplislied.

307

That the Messiah is already come is proved, in contradiction to the belief
of the Jews, by the following arguments. First, the cities of Bethlehem
and Nazareth, (where according to prophecy Christ was to be born and
educated, Mic. v. 2. Zech. vi. 12. behold the man whose name is {Nezer,
or) the Branch, are no longer in existence. Secondly, it was predicted
that his advent should take place while the second temple and the Jewish
government were yet in being. Hag. ii. 7, 9- / will Jill this house with
glory : the glory of this latter house shall be greater than of the former.
Dan. ix. 24. seventy weeks are determined upon thy people and upon thy

holy city, to finish the transgression and to anoint the most Holy. v. 26.

after threescore and two weeks shall Messiah be cut off and the

people of the prince that shall come shall destroy the city. v. 27- he shall
cause the sacrifice and the oblation to cease. Zech. ix. 9- rejoice greatly,
O daughter of Zion, shout, O daughter of Jerusalem ; behold thy king
cometh unto thee. Gen. xlix 10. the sceptre shall not depart from Judah,
nor a lawgiver from between his feet, until Shiloh come, by which name
the three most ancient Jewish commentators, Onkelos, Jonathan, and
Hierosolymitanus, understood the Messiah.5 Dan. ii. 44. in the days
of those kings shall the God of heaven set up a kingdom. Lastly, be-
cause the Gentiles have long since put away the worship of other
gods, and embraced the faith of Christ, which event, according to the
prophecies, was not to take place till after his coming. Gen. xlix. 10.
unto him shall the gathering of the people be. Isai. ii. 2. it shall come to

pass in the last days that all nations shall flow unto it. See also

Mic. iv. 1. Hag. ii. 6. yet once, it is a little while and I will shake

all nations. Mai. iii. 1. the Lord, whom ye seek, shall suddenly come
to his temple.

s See Poole's Synopsis in loc. where, besides the authorities mentioned by Milton, other
Jewish commentators are cited as admitting the same interpretation of the passage.

II R 2

Christian Doctrine: Book I, Chapter 15

CHAP. XV.

Of the Functions of the Mediator

and
of his Threefold Office.

JL he nature of Christ the Mediator, human as well as divine, has been
already defined.

The mediatorial office of Christ is that whereby, at the
special appointment of God the Father, he voluntarily
performed, and continues to perform, on behalf of man,
whatever is requisite for obtaining reconciliation with
God, and eternal salvation.6

At the special appointment of God the Father. Isai. xlii. 1

behold my servant mine elect in whom my soul delighteth. lxi. 1.

Jehovah hath anointed me. Hence he derived the name of Messias, of
Christ, Psal. ii. of the messenger of the covenant, Mai. iii. 1. and of the
advocate, 1 John ii. 1. we have an advocate with the Father, Jesus Christ.
Psal. ex. 4. Jehovah hath sworn, and will not repent. Rom. iii. 25. whom
God hath set forth. Heb. v. 4 — 6. so also Christ glorified not himself to

be made an high priest, x. 9, 10. / come to do thy will, O God

by the which will we are sanctified. John iii. 16, 17. God gave his only
begotten Son .... God sent not his Son into the world to condemn — . v. 34.

( 6 Men hereafter may discern

N From what consummate virtue I have chose
This perfect man, by merit call'd my Son,
To earn salvation for the sons of men. Paradise Regained, I. 164.

309

God giveth not the Spirit by measure unto him. vi. 27. him hath God the
Father sealed, x. 36. him whom the Father hath sanctified, and sent into

the world. Gal. i. 4. who gave himself according to the will of God

and our Father.

Voluntarily. John xv. 9. as the Father hath loved me, so have

1 loved you. Rom. viii. 35. who shall separate us from the love of Christ?

shall tribulation, &c or sword ? Eph. iii. 19. the love of Christ which

passeth knowledge.

Whatever is requisite for obtaining reconciliation with
God. Rom. v. 10. we were reconciled to God by the death of his Son.

2 Cor. v. 18, 19. all things are of God, who hath reconciled us to himself
by Jesus Christ: God was in Christ reconciling the world unto himself.
1 John ii. 2. he is the propitiation for our sins.

Eternal salvation. Matt. i. 21. thou shalt call his name Je&us,
for he shall save his people from their sins. 1 Tim. i. 15. Christ Jesus
came into the world to save sinners. John i. 17. grace and truth came
by Jesus Christ. 1 John iv. 9- God sent his only begotten Son into the
world, that we might live by him. 1 Thess. v. 9, 10. God hath not ap-
pointed us to wrath, but to obtain salvation through Jesus Christ our
Lord.

The name and office of mediator is in a certain sense ascribed to
Moses, as a type of Christ.7 Gal. iii. 19- the law was ordained by angels
in the hand of a mediator. What the nature of his office was, is explained

Acts vii. 38. this is he who received the lively oracles to give unto us,

compared with Deut. v. 5. / stood between Jehovah and you at that time
to show you the word of Jehovah.

7 To God is no access

Without mediator, whose high office now

Moses in figure bears, to introduce

One greater. Paradise Lost, XII. 239-

310

In treating of the functions of the Mediator, we are to consider his
threefold office, as prophet, priest and king, and his manner of ad-
ministering the same.

His office as a prophet is to instruct his church in hea-
venly TRUTH, AND TO DECLARE THE WHOLE WILL OF HIS FATHER.

Deut. xviii. 15. compared with Acts iii. 22. and vii. 37. Jehovah thy God
will raise up unto thee a prophet from the midst of thee. Isai. lxi. 1. Je-
hovah hath anointed me to preach, compared with Luke iv. 18. Ezek.
xxxiv. 23. / will set up one shepherd over them, and he shall feed them, even

my servant David. Zech. vi. 12, 13. behold the man he shall build the

temple of Jehovah. Matt, xxiii. 8. one is your master, even Christ. Luke
x. 22. no man knoweth who the Father is, but the Son, and he to whom the
Son will reveal him. Rev. v. 7. he took the book. Hence he is called coun-
sellor, Isai. ix. 6. and lv. 4. a witness, a leader and commander to the
people. John i. 9. that was the true light which lighteth every man that
cometh into the world, 1 Cor. i. 24. the wisdom of God. Heb. iii. 1. the
apostle of our profession, xii. 2. the author and finisher of our faith.
xiii. 20. that great shepherd of the sheep. Rev. i. 5. the faithful witness.
Heb. i. 2. God hath in these last days spoken unto us by his Son. John

i. 16 — 18. grace and truth came by Jesus Christ the only begotten

Son he hath declared him. iv. 25. when Christ is come, he will tell us

all things, xviii. 37- to this end was I born, and for this cause came I into
the world, that I should bear witness unto the truth, xv. 15. all things that
I have heard of my Father, I have made known unto you.

His prophetical office consists of two parts; one external, namely,
the promulgation of divine truth ; the other internal, to wit, the illu-
mination of the understanding. The former is mentioned Matt. iv. 17.
from that time Jesus began to preach and to say — ; and Mark i. 14.

the latter Luke xxiv. 32, 45. did not our heart burn within us

while he opened to us the Scriptures f then opened he their under-
standing, that they might understand the Scriptures. Acts xvi. 14. the
Lord opened the heart of Lydia, that she attended unto the things that

311

were spoken of Paul. John viii. 12. / am the light of the world; he
that followeth me shall not walk in darkness, but shall have the light of
life.

Christ's prophetical office began with the creation of the world,
and will continue till the end of all things. 1 Pet. i. 10, 11. the spirit
of Christ which was in them when it testified beforehand the suf-
ferings of Christ, &c. iii. 19. by which also he went and preached unto

the spirits in prison. John i. 10. he was in the world and the world

knew him not. Matt, xxviii. 19, 20. go ye therefore and teach all na-
tions and lo, I am with you alway, even unto the end of the world.

Acts i. 3. to whom also he showed himself alive after his passion ....
speaking of the things pertaining to the kingdom of God. 2 Cor. xiii. 3.
since ye seek a proof of Christ speaking in me.

Christ's sacerdotal office is that whereby he once offered

HIMSELF TO GOD THE FATHER AS A SACRIFICE FOR SINNERS, AND
HAS ALWAYS MADE, AND STILL CONTINUES TO MAKE INTERCESSION

FOR US.

Christ's sacerdotal office. Psal. ex. 4. thou art a priest for ever
after the order of Melchizedek. Zech. vi. 13. he shall be a priest upon
his throne. Heb. v. 10. called of God an high priest after the order of
Melchizedek. See also vii. 17, 20, 21.

Once offered ; virtually, and as regarded the efficacy of his sacri-
fice, from the foundation of the world, as above stated ; Rev. xiii. 8.
actually, in the fulness of time, and that once for all, Heb. vii. 27.
ix. 25, 26, 28. Christ was once offered, x. 10, 12, 14. by one offering.
1 Pet. iii. 18. Christ hath once suffered for sins.

Himself as a sacrifice. Isai. liii. 10. when thou shalt make his
soul an offering for sin. Psal. xl. 6, 7. burnt-offering and sin-offering hast
thou not required : then said I, Lo, I come. Eph. v. 2. Christ hath given

312

himself for us an offering and a sacrifice to God. Heb. ix. 14. who through
the eternal Spirit offered himself. Being God-man, he offered himself in
that capacity ; he who thought it not robbery to be equal with God, made
himself of no reputation, &c. Philipp. ii. 6, 7. He offered himself, however,
more particularly in his human nature, as many passages of Scripture

expressly indicate. Matt. xx. 28. the Son of man came to give his life

a ransom for many. Acts xx. 28. the church of God, which he hath pur-
chased with his own blood. Col. i. 20. through the blood of his cross, v. 22.
in the body of his flesh through death. Heb. ix. 12. by his own blood he
entered in. x. 10. through the offering of the body of Jesus Christ. 1 Pet.
ii. 24. who his own self bare our sins in his own body on the tree. iv. 1.
forasmuch as Christ hath suffered for us in the flesh. 1 John iv. 10. he
sent his Son to be the propitiation for our sins. Rom. iii. 25. whom God
hath set forth to be a propitiation through faith in his blood, to declare
his righteousness.

For sinners. Isai. liii. 12. he bare the sin of many. 2 Cor. v. 21. he
hath made him to be sin for us, who knew no sin. Gal. iii. 13. Christ hath
redeemed us from the curse of the law, being made a curse for us. Heb.
ix. 28. Christ was once offered to bear the sins of many. 1 Pet. ii. 24.
who his own self bare our sins in his own body on the tree. iii. 18. he hath
once suffered for sins, the just for the unjust. 1 John ii. 2. he is the pro-
pitiation for our sins.

v Has always made intercession. Isai. liii. 12. he made intercession
for the transgressors. Jer. xxx. 21. / will cause him to draw near, and
he shall approach unto me ; for who is this that engaged his heart to ap-
proach unto me? John xiv. 6, 13. no man cometh unto the Father but
by me. xvii. 9- / pray for them. Rom. viii. 24. who maketh intercession
for us. Heb. vii. 25. he ever liveth to make intercession for them. viii. 1, 2.
who is set on the right hand of the throne of the majesty in the heavens,
a minister of the sanctuary. He makes intercession, first, by appearing
in the 'presence of God for us, Heb. ix. 24. 1 John ii. 1. we have an
advocate with the Father, Jesus Christ the righteous. Secondly, by ren-

313-

dering our prayers agreeable to God. John xiv. 13. whatsoever ye shall
ask in my name, that ivill I do. As to the expressions, Rom. viii. 26, 27.
the Spirit itself maketh intercession for us, and, he maketh intercession for
the .saints according to the will of God, the preceding words of the same
verse show in what sense they are to be understood; the Spirit also
helpeth our infirmities ; and Gal. iv. 6. God hath sent forth the Spirit of
his Son into your hearts, crying, Abba, Father ; that is, encouraging
and persuading us to address God as our Father through faith. This
is easily distinguished from the intercession which Christ makes for us
in his sacerdotal capacity.

The Kingly office of Christ is that whereby being made King
by God the Father, he governs and preserves, chiefly by
an inward law and spiritual power, the church which he has
purchased for himself, and conquers and subdues its enemies.

Made King by God the Father. Psal. ii. 6. / have set my King
upon my holy hill. ex. 1. compared with Matt. xxii. 44. the Lord said unto
my Lord, Sit thou on my right hand. Ezek. xxxvii. 25. my servant David
shall be their prince for ever. Dan. ii. 44. the God of heaven shall set up
a kingdom, vii. 14. there was given him dominion. Matt. xi. 27- all things
are delivered unto me of my Father, xxviii. 18. all power is given unto
me. Luke i. 32. the Lord God shall give unto him the throne of his father
David, and he shall reign over the house of Jacob for ever, and of his
kingdom there shall be no end. Eph. i. 20 — 22. when he set him at his

own right hand far above all principality — . Rev. i. 5. prince of the

kings of the earth, xix. 16. King of kings.

His Church. Psal. ii. 6. yet have I set my King upon my holy hill

of Sion. Matt. ii. 5, 6. thus it is written by the prophet out of thee

shall come a governor, that shall rule my people Israel. Luke i. 33. he
shall reign over the house of Jacob. Eph. i. 22. who gave him to be the
head over all things, to the church. Col. i. 18. he is the head of the body,
the church.

314

Chiefly by an inward law. Jer. xxxi. 31, 32. compared
with Heb. viii. 8. and x. 16. this is the covenant that I will make with

them / will put my laws into their hearts. Luke xvii. 21. behold the

kingdom of God is within you. John iv. 23, 24. in spirit and in truth.
xviii. 36. my kingdom is not of this world; if my kingdom were of this
world, then would my servants fight. Hence the law of the kingdom,
the gift of the Spirit, was given at Jerusalem on the fiftieth day from
the crucifixion, as the Mosaic law was given on the fiftieth day from
the passover in Mount Sinai, Acts ii. 1. in sign that the old law was
superseded by the new, the law of bondage and of the flesh by
the law of the Spirit and of freedom, Rom. xiv. 17. the kingdom of
heaven is not meat and drink, but righteousness and peace and joy in
the Holy Ghost. Psal. lxviii. 18. compared with Eph. iv. 8. he gave gifts
unto men, that is, spiritual gifts. Accordingly, the weapons of those who
fight under Christ as their King are exclusively spiritual. 2 Cor. x. 4.
1 John v. 4. this is the victory that overcometh the world. Herein it is
that the pre-eminent excellency of Christ's kingdom over all others, as
well as the divine principles on which it is founded, are manifested;
inasmuch as he governs not the bodies of men alone, as the civil ma-
gistrate, but their minds and consciences,8 and that not by force and
fleshly weapons, but by what the world esteems the weakest of all in-
struments.9 Hence external force ought never to be employed in the
administration of the kingdom of Christ, which is the church.

To guide nations in the way of truth

By saving doctrine, and from error lead

To know, and knowing worship God aright,

Is yet more kingly; this attracts the soul,

Governs the inner man, the nobler part;

That other o'er the body only reigns,

And oft by force, which to a generous mind,

So reigning, can be no sincere delight. Paradise Regained, II. 473.

by small

Accomplishing great things, by things deem'd weak
Subverting worldly strong. Paradise Lost, XII. 566.

315

Governs and preserves. Isai. ix. 6, 7. Counseller the Prince

of peace: of the increase of his government and peace there shall he no
end. Jer. xxiii. 5, 6. in his days Judah shall he saved. John x. 28.
neither shall any man pluck them out of my hand. Heb. vii. 2. the King
of righteousness King of peace.

Overcomes and subdues his enemies. Psal. ii. 9. thou shalt break
them with a rod of iron, namely, at his second coming. Psal. ex. 1, 2.
compared with Matt. xxii. 44. Dan. ii. 44. it shall break in pieces and
consume all these kingdoms. The world ; John xvi. 33. and 1 John v. 4.
Death, and the law, and sin ; 1 Cor. xv. 26, 54 — 57. the sting of death is
sin, and the strength of sin is the law : but thanks be to God which giveth
us the victory through our Lord Jesus Christ. Satan ; Rom. xvi. 20. Luke
xix. 27- those mine enemies which would not that I should reign over them,
bring hither. Rev. xvii. 14. the Lamb shall overcome them.

The kingdom of Christ is also styled the kingdom of grace, and
the kingdom of glory. The kingdom of grace is the same as the king-
dom of heaven, which is at hand, Matt. iii. 2. The kingdom of glory is
that which is destined to be made more manifest at his second advent.

The kingdom of Christ, as appears from the authorities just quoted,
is, like his priesthood, eternal; that is, it will endure as long as the
world shall last, and as long as there shall be occasion for his mediatorial
office. This is clearly taught by the apostle, 1 Cor. xv. 24, 28. then cometh
the end, when he shall have delivered up the kingdom to God, even the

Father and shall also himself be subject unto Mm ; in like manner

as a period is assigned to his priestly office (although that also is called
eternal) as well as to his prophetical office, that God may be all in all.
See more on this subject in the last chapter of the present book, on the
kingdom of Christ in glory.

s s 2

Christian Doctrine: Book I, Chapter 16

CHAP. XVI.

Of the
Ministry of Redemption.

Having treated of the mediatorial office, and its threefold functions,
we are now to consider the manner in which it is discharged. This in-
cludes the state of humiliation to which our Redeemer submitted, as
well as his state of exaltation.

The humiliation of Christ is that state in which under his

CHARACTER OF GOD-MAN HE VOLUNTARILY SUBMITTED HIMSELF TO
THE DIVINE JUSTICE, AS WELL IN LIFE AS IN DEATH, FOR THE
PURPOSE OF UNDERGOING ALL THINGS REQUISITE TO ACCOMPLISH OUR
REDEMPTION-

Under his character of God-man. Philipp. ii. 6 — 8. he made
himself of no reputation, and took upon him the form of a servant. Luke
xxii. 43. there appeared an angel unto him from heaven, strengthening
him. Now the presence of an angel would have been superfluous,
unless the divine nature of Christ, as well as his human, had needed
support. So also Matt, xxvii. 46. My God, my God, why hast thou
forsaken met If his divine nature had not partaken of the trial, why
was it not at hand to sustain him when he demanded succour? or,
if it had the ability, but not the will to help him, of what avail was
it to call upon his Father, whose will was identically one with his
own?

317

In life. Rom. viii. 3. in the likeness of sinful flesh. This is con-
spicuous even from his birth, Luke ii. 7. in his circumcision, Rom.
xv. 8. by which he became a debtor to do the whole law, Gal.
v. 3. whence an offering was made for him, Luke ii. 24 ; in his flight
into Egypt, Matt. iii. in his subjection to his parents, Luke ii. 51 ; in
his submitting to manual labour, Mark vi. 3 ; in his baptism, Matt. iii.
in his temptation, Matt. iv. Heb. ii. 18. iv. 15 ; in his poverty, Matt,
viii. 20. 2 Cor. viii. 9. that ye through his poverty might be rich ; in the
persecutions, insults and dangers which he underwent; for an account
of which, together with the whole of his passion, it is better to refer
to the gospels, than to cite the passages at length. To the same purport
is the prediction of Isaiah, 1. 6. / gave my back to the smiters — . Com-
pare also xlix. 6, 7- liii. 2, 3.

In death. Psal. xxii. Philipp. ii. 8. he became obedient unto death,
even the death of the cross. This death was ignominious in the highest
degree ; Deut. xxi. 23. he that is hanged, is accursed of God. The curse
also to which we were obnoxious, was transferred to him, Gal. iii. 13.
accompanied with a dreadful consciousness of the pouring out of the
divine wrath upon his head, which extorted from him the dying ex-
clamation, Matt, xxvii. 46. My God, my God, why hast thou forsaken
me f Lastly, he was detained in the grave three days after death ;
1 Cor. xv. 4. And here may be found the solution of the difficulty
respecting the descent into hell,1 which has occasioned so much acri-
monious controversy among divines; for if Christ's death was real, his
soul must have died on the same day with his body, as was above shown.
There is another question which seems less easy of solution; namely,
whether he yielded to death in his divine nature likewise. For not

1 It has not been questioned whether the soul of Christ descended into hell, (as seems
to be implied in the words of Milton) which 'no Christian can deny/ says St. Augustin,
'it is so clearly delivered in this prophecy of the Psalmist (Psal. xvi. 8 — 10.) and appli-
cation of the apostle (Acts ii. 25.)' but the controverted point has been, what that hell was
into which he descended. See the various opinions stated at large, in Burnet and Beveridge
On the Third Article; Pearson On the Creed, Fifth Article; see also Bp. Horsley's Sermon
on 1 Pet. iii. 18—20. Vol. II. 145.

318

a few passages of Scripture intimate that his divine nature was sub-
jected to death conjointly with his human ; passages too clear to be
explained away by the supposition of idiomatic language. Rom. x. 9- if
thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine
heart that God hath raised him from the dead, thou shalt be saved. Him
whom we ought to confess with the mouth, God raised from the dead.
But he whom we ought to confess with the mouth is the Lord Jesus,
that is, the whole person of Jesus ; therefore God raised from the dead
the whole person of the Lord Jesus. 1 Cor. ii. 8. had they known it, they
would not have crucified the Lord of glory. Gal. i. 1. not of men, neither
by man, but by Jesus Christ and God the Father, who raised him from
the dead. Christ therefore was not raised in his human nature alone,
but in the whole of his person ; and Paul received his mission from
him not as man, but as God-man. Philipp. ii. 6 — 8. who being in the

form of God made himself of no reputation, and took upon him the

form of a servant he humbled himself, and became obedient unto death.

1 John iii. 16. hereby perceive we the love of God, because he laid down
his life for us. Rev. i. 17, 18. / am the first and the last ; I am he that
liveth, and was dead. See also ii. 8. The only uncertainty, therefore,
arises from the words of Christ to the thief, this day thou shalt be
with me in paradise; a passage which has on other accounts given much
trouble to the learned. As to the conciseness of expression in 1 Pet.
iii. 18. I consider it as of comparatively little importance; being put to
death in the flesh, but quickened by (or in) the Spirit : since, if the anti-
thesis be correct, the apostle's intention is to specify, on the one hand, the
part in which he died, and on the other, that in which he was quickened.
Now that which was quickened, must have been previously dead. But
if the Spirit be here put for that which causes life, it must be under-
stood, on comparing it with less obscure texts of Scripture, to signify
the Spirit of God the Father. The fact, that Christ became a sacrifice
both in his divine and human nature, is denied by none; and as it was
requisite that the whole of the sacrifice should be slain, Christ, who was
the sacrificial lamb, must be considered as slain in the whole of his
nature.

319

To the divine justice. Luke xxiv. 26. ought not Christ to have
suffered these things f Isai. liii. 6. Jehovah hath laid on him the iniquity
of us all.

The humiliation of Christ was succeeded by his exaltation.

The exaltation of Christ is that by which, having triumphed
over death, and laid aside the form of a servant, he was
exalted by god the father to a state of immortality and
of the highest glory, partly by his own merits,2 partly by
the gift of the father, for the benefit of mankind ; where-
fore he rose again from the dead, ascended into heaven,
and sitteth on the right hand of god.

Having triumphed over death, and laid aside the form
of a servant. Luke xxiv. 26. ought not Christ to have suffered these
things, and to enter into his glory f Col. ii. 14, 15. having spoiled 'prin-
cipalities and powers, he made a show of them openly, triumphing over
them in it.

He was exalted by God the Father. John x. 18. / have
power to lay it down, and I have power to take it again : this com-
mandment have I received of my Father. Hence John ii. 19. destroy this
temple, and in three days I will raise it up, namely, because he had
been so commanded by the Father, as he acknowledges in the pre-
ceding quotation. Acts ii. 24. whom God raised up, having loosed the
pains of death, v. 33. being by the right hand of God exalted, v. 30, 31,
the God of our fathers raised up Jesus .... him hath God exalted with
his right hand to be a Prince. See also x. 40. and xiii. 32 — 34. as above.
Rom. i. 4. declared to be the Son of God with power, according to the
Spirit of holiness, by the resurrection from tlie dead. viii. 11. if the Spirit

All power

I give thee ; reign for ever, and assume
Thy merits. Paradise Lost, III. 317-

320

of him that raised up Jesus from the dead dwell in you, he that raised
up Christ from the dead shall also quicken your mortal bodies. 2 Cor.
xiii. 4. though he was crucified through weakness, yet he liveth by the
power of God. Eph. i. 19, 20. according to the working of his mighty
power, which he wrought in Christ, when he raised him from the dead.
Philipp. ii. 9. wherefore God also hath highly exalted him. Col. ii. 12.
through the faith of the operation of God, who hath raised him from the
dead. Heb. ii. 7. thou crownedst him with glory and honour.

To a, state of immortality. Acts xiii. 34. no more to return
to corruption. Rom. vi. 9. Christ being raised from the dead, dieth no
more.

Partly by his own merits, partly by the gift of the Father.

Horn. xiv. 9. to this end Christ both died that he might be Lord both

of the dead and living. Philipp. ii. 9- wherefore God also hath highly
exalted him, and given him a name which is above every name. Heb. ii. 9.

we see Jesus crowned with glory and honour, that he by the grace of

God should taste death for every man. xii. 2. for the joy that was set
before him.

For the benefit of mankind. See below, where the object of
Christ's entire ministry is considered.

This exaltation consists of three degrees ; his resurrection, his ascension
into heaven, and his sitting on the right hand of God ; all of which are
specified with sufficient clearness in the gospels and apostolical writings.
For his resurrection, see Matthew and Mark, &c. and 1 Cor. xv. 4, &c. for
his ascension into heaven, Mark xvi. 19. Luke xxiv. 51. John xiv. 12, &c.
Acts i. 9, &c. Eph. iv. 8 — 10. he ascended up far above all heavens.
His sitting on the right hand of God, a Hebraism signifying that he
is exalted to a place of power and glory next to God,3 is mentioned

5 Regardless of the bliss wherein he sat
Second to thee. Paradise Lost, III. 408.

Who

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Matt. xxvi. 64. sitting on the right hand of power. See also Mark xiv. 62.
xvi. 19- Eph. i. 20. he set him at his own right hand in the heavenly
places. Heb. i. 3. sat down on the right hand of the Majesty on high.
viii. 1. who is set on the right hand of the throne of the Majesty. See
also xii. 2. Psal. ex. 1. Acts vii. 55.

The human nature of Christ, although exalted to a state of the
highest glory, exists nevertheless in one definite place, and has not, as
some contend, the attribute of ubiquity.4 Matt, xxviii. 6. he is not here,
for he is risen. Luke xxiv. 51. he was parted from them and carried
up into heaven. John xiv. 28. / go away, and come again unto you. Acts
iii. 21. whom the heaven must receive until the times of restitution of all
things.

As Christ emptied himself in both his natures, so both participate
in his exaltation;5 his Godhead, by its restoration and manifestation;
his manhood, by an accession of glory. John xvii. 5. now, O Father,
glorify thou me with thine own self with the glory which I had with thee
before the world was. Acts xiii. 32, 33. he hath raised up Jesus again,
as it is also written in the second Psalm, Thou art my Son, this day have
I begotten thee. Rom. i. 4. being declared (or defined) to be the Son of
God with power, according to the Spirit of holiness, by the resurrection
from the dead.

Who into glory him receiv'd

Where now he sits at the right hand of bliss. Paradise Lost, VI. 89 1.

4 This alludes to the doctrine of the Ubiquitarians, who held the omnipresence of the
human body of Christ. The opinion seems to have been first maintained by Brentius, one
of the earliest reformers, in 1560. Luther favored it in his controversy with Zuingle, but
subsequently acknowledged its difficulties, especially as connected with the corporal presence
in the Eucharist. After his death it was again advanced by Brentius, supported by Chem-
nitius and Andraeas. Curcellaeus, Instit. V. 15. 9 — 15. argues against the doctrine.

5 Therefore thy humiliation shall exalt

With thee thy manhood also to this throne;

Here shalt thou sit incarnate, here shall reign

Both God and Man, Son both of God and Man. Paradise Lost, III. 313.

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322

The effect and design of the whole ministry of mediation is, the
satisfaction of divine justice on behalf of all men, and the conformation
of the faithful to the image of Christ.

The satisfaction of Christ is the complete reparation

MADE BY HIM IN HIS TWOFOLD CAPACITY OF GOD AND MAN, BY
THE FULFILMENT OF THE LAW, AND PAYMENT OF THE REQUIRED
PRICE FOR ALL MANKIND.6

By the fulfilment of the law. Matt. v. 17- / am not come
to destroy, but to fulfil. Psal. xl. 8, 9- compared with Heb. x. 7, 9. / come
to do thy will) O God. Gal. iv. 5. to redeem them that were under the
law. Col. ii. 14. blotting out the handwriting of ordinances that was against
us, which was contrary to us, and took it out of the way, nailing it to his
cross. Rom. viii. S, 4. that the righteousness of the law might be fulfilled.
Christ fulfilled the law by perfect love to God and his neighbour, until
the time when he laid down his life for his brethren, being made
obedient unto his Father in all things.7

By payment of the required price for, that is to say,
instead of all mankind. Matt. xx. 28. XvTpov dvrl ttoWwv, a ransom
for many. 1 Cor. vi. 20. ye are bought with a price. 1 Tim. ii. 6. dvri-
Xvrpov virep TravTwv, a ransom for all. The Greek words clearly denote
the substitution of one person in the place of another. 1 Pet. i. 18.
eXvTpwOrire, ye were redeemed... with the precious blood of Christ, as of
a lamb. Rom. v. 10. we were reconciled to God by the death of his Son.
iv. 25. for our offences. 1 Cor. xv. 3. for our sins. 2 Cor. v. 21. for us.

6 Die he or justice must; unless for him
Some other able, and as willing, pay

The rigid satisfaction, death for death. Paradise Lost, III. 209-

So Man, as is most just,

Shall satisfy for man. Ibid. 294. Compare also XII. 415 — 419-

7 The law of God exact he shall fulfil

Both by obedience and by love, though love
Alone fulfil the law. XII. 402.

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Tit. ii. 14i.Jbr us, that he might redeem us. See also Gal. i. 4. Heb. vii. 22.
a surety, x. 12. one sacrifice for sins. v. 29. who hath trodden under foot
the Son of God, and hath counted the blood of the covenant, wherewith he
was sanctified, an unholy thing. It is in vain that the evidence of these
texts is endeavoured to be evaded by those who maintain that Christ
died, not in our stead, and for our redemption, but merely for our
advantage in the abstract, and as an example to mankind.8 At the
same time I confess myself unable to perceive how those who consider
the Son as of the same essence with the Father, can explain either
his incarnation, or his satisfaction.

For all mankind. Rom. v. 18. the free gift came upon all men.
2 Cor. v. 14. if one died for all, then were all dead. If this deduction
be true, then the converse is also true, namely, that if all were dead,
because Christ died for all, Christ died for all who were dead ; that is, for
all mankind. Eph. i. 10. that he might gather together in one all things
in Christ, both which are in heaven, and which are on earth; all things
therefore on earth without a single exception, any more than in heaven.
Col. i. 20. by him to reconcile all things. 1 Tim. ii. 4. who will have
all men to be saved, and to come unto the knowledge of the truth.
Compare also v. 6. Heb. ii. 9- for every man. See also 2 Pet. iii. 9.
Further, Christ is said in many places to have been given for the
whole world. John iii. 16, 17. God so loved the world, that he gave his
only-begotten Son, that whosoever believeth in him should not perish, but
have everlasting life. vi. 51. the bread that I will give is my flesh, which
I will give for the life of the world. See 1 John iv. 14. They how-

8 Giving to death, and dying to redeem. Paradise Lost, III. 299-
Which line is thus explained by Warburton. ' Milton's system of divinity taught, not only
that man was redeemed, but likewise that a real price was paid for his redemption; dying
to redeem therefore signifying only redemption in a vague uncertain sense, but imperfectly
represents his system; so imperfectly, that it may as well be called the Socinian; the price
paid (which implies a proper redemption) is wanting. But to pay a price implying a volun-
tary act, the poet therefore well expresses it by giving to death, that is, giving himself to
death; so that the sense of the line fully expresses Milton's notion; heavenly love gave
a price for the redemption of mankind, and by virtue of that price really redeemed them.'

T T 2

324

ever who maintain that Christ made satisfaction for the elect alone,
reply, that these passages are to be understood only of the elect who
are in the world; and that this is confirmed by its being said else-
where that Christ made satisfaction for us, that is, as they interpret it,
for the elect. Rom. viii. 34. 2 Cor. v. 21. Tit. ii. 14. That the elect,
however, cannot be alone intended, will be obvious to any one who
examines these texts with attention, if in the first passage from St. John
(for instance) the term elect be subjoined by way of explanation to that
of the world. So God loved the world (that is, the elect) that whosoever
(of the elect) believeth in him should not perish. This would be absurd ;
for which of the elect does not believe? It is obvious therefore
that God here divides the world into believers and unbelievers ; and
that in declaring, on the one hand, that whosoever believeth in him shall
not perish, he implies on the other, as a necessary consequence, that
whosoever believeth not, shall perish. Besides, where the world is not
used to signify all mankind, it is most commonly put for the worst
characters in it. John xiv. 17- even the Spirit of truth, whom the world
cannot receive; xv. 19. the world hateih you; and so in many other
places. Again, where Christ is said to be given for us, it is expressly
declared that the rest of the world is not excluded. 1 John ii. 2. not
for ours only, but also for the sins of the whole world; words the
most comprehensive that could possibly have been used. The same
explanation applies to the texts in which Christ is said to lay down
his life for his sheep, John x. 16. or for the church, Acts xx. 28.
Eph. v. 23, 25. Besides, if, as has been proved above, a sufficiency of
grace be imparted to all, it necessarily follows that a full and effica-
cious satisfaction must have been made for all by Christ, so far at least
as depended on the counsel and will of God; inasmuch as without such
satisfaction not the least portion of grace could possibly have been vouch-
safed. The passages in which Christ is said to have given a ransom for
many, as Matt. xx. 28. and Heb. ix. 28. to bear the sins of many, &c.
afford no argument against the belief that he has given a ransom for
all; for all are emphatically many. If however it should be argued,
that because Christ gave his life for many, therefore he did not give

ISlTy)

325

it for all, many other texts expressly negative this interpretation, and
especially Rom. v. 19. as by one man's disobedience many were made
sinners, so by the obedience of one shall many be made righteous; for
no one will deny that many here signifies all. Or even if the expres-
sion for all should be explained to mean for some, or, in their own
words, for classes of individuals, not for individuals in every class,
nothing is gained by this interpretation ; not to mention the departure
from the usual signification of the word for the sake of a peculiar
hypothesis. For the testimony of the sacred writings is not less
strong to Christ's having made satisfaction for each individual in
every class (as appears from the frequent assertions that he died for
all, and for the whole world, and that he is not willing that any should
perish, 2 Pet. iii. 9.) than the single text Rev. v. 9- is to his having
died for classes of individuals : thou hast redeemed us to God by thy
blood out of every kindred, and, tongue, and people, and nation. It
will be proved, however, that Christ has made satisfaction not for the
elect alone, but also for the reprobate, as they are called. Matt,
xviii. 11. the Son of Man is come to save that which was lost. Now
all were lost ; he therefore came to save all, the reprobate as well
as those who are called elect. John iii. 17- God sent not his Son into
the world to condemn the world (which doctrine, nevertheless, must be
maintained by those who assert that Christ was sent for the elect
only, to the heavier condemnation of the reprobate) but that the world
through him might be saved; that is, the reprobate; for it would be
superfluous to make such a declaration with regard to the elect. See
also John xii. 47- vi. 32. my Father giveth you the true bread from
heaven; you, that is, even though ye believe not, v. 36. he giveth,

that is, he offers in good faith : for the bread of God giveth

life unto the world, that is, to all men, inasmuch as he gives it
even to you who believe not, provided that you on your part do
not reject it. Acts xvii. 30, 31. now he commandeth all men every
where to repent; because he hath appointed a day in the which he will
judge the world in righteousness. Those whom he will judge, he
undoubtedly calls to repentance: but he will judge all the world

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individually ; therefore he calls all the world individually to repentance.
But this gracious call could have been vouchsafed to none, had not
Christ interfered to make such a satisfaction as should be not merely
sufficient in itself, but effectual, so far as the divine will was con-
cerned, for the salvation of all mankind; unless we are to suppose
that the call is not made in earnest. Now the call to repentance and
the gift of grace are from the Deity; their acceptance is the result of
faith: if therefore the efficacy of Christ's satisfaction be lost through
want of faith, this does not prove that an effectual satisfaction has not
been made, but that the offer has not been accepted. Heb. x. 29. who
hath trodden under foot the Son of God, and hath counted the blood of
the covenant, wherewith he was sanctified, an unholy thing, and hath
done despite unto the spirit of grace. 2 Pet. ii. 1. even denying the Lord
that bought them, and bringing upon themselves swift destruction. For-
asmuch then as all mankind are divided into elect and reprobate, in
behalf of both of whom Christ has made satisfaction, he has made
satisfaction for all. So far indeed is this satisfaction from regarding
the elect alone, as is commonly believed, to the exclusion of sinners
in general, that the very contrary is the case ; it regards all sinners
whatever, and it regards them expressly as sinners ; whereas it only
regards the elect in so far as they were previously sinners. Rom. iii. 25.
to declare his righteousness for the remission of sins that are past,
through the forbearance of God. 1 Tim. i. 15. this is a faithful saying,
and worthy of all acceptation, that Christ Jesus came into the world to
save sinners, of whom I am chief But it is objected, Christ does not
pray for the world, John xvii. 9- This is true of that particular
prayer, which was dedicated chiefly to the benefit of his disciples ;
but on the cross he prayed even for his murderers, Luke xxiii. 34.
Father, forgive them. He exhorts us likewise by the mouth of the
apostle, 1 Tim. ii. 1, &c. that supplications be made for all men; and
for this especial reason : for this is good and acceptable in the sight of
God our Saviour, who will have all men to be saved, and to come unto
the knowledge of the truth. They also object Tit. ii. 14. who gave
himself for us, that he might redeem us from all iniquity, and purify

32;

unto himself a peculiar people, zealous of good works : a peculiar people,
not therefore the whole of mankind. I reply, that redemption is not
purification; Christ has redeemed all transgressors, but he purifies only
such as are zealous of good works, that is, believers; for no works
are good, unless done in faith. All are redeemed, even those who
know not of it, or who are yet enemies and sinners, Rom. v. 6 — 8, 10.
but none are purified, except their wills be consenting, and they have
faith; as Scripture everywhere testifies. Ezek. xii. 2. they have ears
to hear, and hear not, for they are a rebellious house. Matt, xxiii. 37.
how often would I have gathered thy children together ...and ye would
not. Luke vii. 30. the Pharisees rejected the counsel of God against
themselves. John v. 34, 40. these things I say, that ye might be saved....
and ye will not come to me that ye might have life. Acts vii. 51. ye do
always resist the Holy Ghost. 2 Thess. ii. 10. because they received not
the love of the truth, that they might be saved. Acts x. 43. through
his name whosoever believeth in him shall receive remission of sins.
xv. 9. purifying their hearts by faith. Rom. iii. 22. by faith of Jesus
Christ unto all and upon all them that believe; for there is no dif-
ference ; for all have sinned — : through the redemption that is in
Christ Jesus; whom God hath set forth to be a propitiation through
faith in his blood. Gal. iii. 22. the Scripture hath concluded all tinder
sin, that the promise by faith of Jesus Christ might be given to them that
believe.

The complete reparation made by Christ. Heb. x. 14. by
one offering he hath perfected for ever them that are sanctified. 1 John
i. 7. the blood of Jesus Christ cleanseth us from all sin. Tit. ii. 14. that
he might redeem us from all iniquity. Heb. i. 3. when he had by him-
self purged our sins. vii. 22. by so much was Jesus made a surety of

a better testament, ix. 14. how much more shall the blood of Christ

purge your conscience. He made full satisfaction, because such was the
will of his Father, who said, This is my beloved Son, in whom I am well
pleased; implying that he had himself sanctified and sealed him to his
office.

328

That the satisfaction made by Christ was the effect and end proposed
by the whole of his ministry, appears from the following passages.

First, of his humiliation. Isai. liii. 4 — 11. by his knowledge shall my
righteous servant justify many ; for he shall bear their iniquities. Rom.
iii. 25. to be a propitiation through faith in his blood, to declare his right-
eousness, v. 9- being now justified by his blood. 2 Cor. v. 21. he hath
made him to be sin for us who knew no sin, that we might be made the
righteousness of God in him. Eph. v. 2. Christ hath given himself for us
an offering and a sacrifice to God for a sweet-smelling savour. 1 Pet.
ii. 24. who his own self bare our sins in his own body on the tree, that we
being dead to sins, should live unto righteousness.

Secondly, of his exaltation. Rom. v. 10. much more, being reconciled,
we shall be saved by his life. viii. 34. who is he that condemneth t it is
Christ that died, yea rather that is risen again, who is even at the right hand
of God, who maketh intercession for us. 1 Cor. xv. 17. if Christ be not

raised ye are yet in your sins. Heb. ix. 24. Christ is entered .... into

heaven itself, now to appear in the presence of God for us. 1 Pet. iii. 21.
the answer of a good conscience towards God, by the resurrection of Jesus
Christ. 1 John ii. 1. we have an advocate with the Father.

The effect of Christ's satisfaction is sufficient to produce the reconci-
liation of God the Father with man. John vi. 37, 39. all that the Fattier
giveth me shall come to me. Rom. v. 10, 11. when we were enemies, we were
reconciled to God by the death of his Son. 2 Cor. ii. 16. to the other the
savour of life unto life. v. 19- God was in Christ, reconciling the world unto
himself, not imputing their trespasses unto them. Eph. i. 6. to the praise of
the glory of his grace, wherein he hath made us accepted in the beloved.

The second object of the ministry of the Mediator is, that we

MAY BE CONFORMED TO THE IMAGE OF CHRIST, AS WELL IN HIS

state of humiliation as of exaltation. Rom. viii. 29. to be con-
formed to the image of his Son.

329

In his state of humiliation. Rom. vi. 4. therefore we are buried
with him. v. 5. for if we have been planted together in the likeness of
his death — . v. 8. if we be dead with Christ — . v. 11. reckon ye also
yourselves to be dead indeed unto sin, but alive unto God — . viii. 17. if
so be that we suffer with him, that we may be also glorified together. Gal.

ii. 20. I am crucified with Christ but Christ liveth in me. 2 Tim.

ii. 11, 12. if we be dead with him, we shall also live with him. Philipp.
iii. 10. that I may know him, and the power of his resurrection, and the
fellowship of his sufferings, being made conformable unto lis death. Col.
i. 24. who now rejoice in my sufferings for you, and fill up that which is
behind of the afflictions of Christ in my flesh for his body's sake, which is
the church. 1 Pet. iv. 13. rejoice, inasmuch as ye are partakers of Christ s
sufferings, that when his glory shall be revealed, ye may be glad aho.

In his state of exaltation. Matt, xxvii. 52, 53. the graves were
opened. John xii. 32. /, if I be lifted up from the earth, icill draw all

men unto me. xiv. 2 — 4. / go to prepare a place for you and I will

receive you unto myself, xvi. 7. it is expedient for you that I go away—.
xvii. 22. the glory which thou gavest me, I have given them. Rom. iv. 25.
who was raised again for our justification, vi. 4, 5. like as Christ was raised
up from the dead — . 1 Cor. xv. 13. if there be no resurrection from, the
dead, then is Christ not risen, v. 20. the first-fruits of them that slept.

Eph. ii. 5, 6. God hath quickened us together with Christ and hath

raised us up together, and made us sit together in heavenly places in Christ
Jesus. Philipp. iii. 21. who shall change our vile body — . Col. i. 18. the
first-born from the dead. iii. 1, 2, &c. if ye then be risen with Christ — .
1 Thess. iv. 14. even so them also which sleep in Jesus will God bring
with him. Heb. x. 19, 20. having boldness to enter into the holiest — .
1 Pet. i. 3, 4. which hath begotten us again by a lively hope by the resur-
rection of Jesus Christ from the dead.

So far, therefore, as regards the satisfaction of Christ, and our con-
formity to his humiliation, the restoration of man is of merit; in
which sense those texts are to be understood which convey a notion

330

of recompense and reward. Matt. v. 12. rejoice and be exceeding glad,
for great is your reward in heaven. Rom. ii. 6, 7. who will render
to every man according to his deeds; to them who by patient continuance
in well doing seek for glory and honour and immortality, eternal life.
2 Cor. iv. 17- for our light affliction, which is but for a moment, worketh
for us a far more exceeding and eternal weight of glory. Philipp.
iii. 14. I press toward the mark for the prize of the high calling of
God in Christ Jesus. 2 Thess. i. 5 — 7. which is a manifest token of the
righteous judgement of God, thai ye may be counted worthy of the king-
dom of God, for which ye also suffer; seeing it is a righteous thing with
God to recompense tribulation to them that trouble you, and to you who
are troubled, rest with us — . 2 Tim. iv. 8. there is laid up for me a crown
of righteousness, which the Lord, the righteous Judge, shall give me at that
day, and not to me only, but unto all them also that love his appearing.
Heb. vi. 10. for God is not unrighteous to forget your work and labour
of love. 1 John i. 9- if we confess our sins, he is faithful and just. Rev.
iii. 4. they shall walk with me in white ; for they are worthy. Nor need
we fear, lest in thus believing we should lend any support to the doc-
trine of human merits. For our conformity to the image of Christ is as
far from adding anything to the full and perfect satisfaction made by
him, as our works are from adding to faith : it is faith that jus-
tifies, but a faith not destitute of works: and in like manner, if we
deserve anything, if there be any worthiness in us on any ground
whatever, it is God that hath made us worthy in Christ. Col. i. 12.
giving thanks unto the Father, which hath made us meet to be partakers
of the inheritance. 2 Thess. i. 11. we pray always for you that our God
would count you worthy of this calling. See more on this subject in
Chap. xxii. on Justification.

On the other hand, so far as regards the election of Christ to the
office of Mediator by God the Father, and our own election to life by
the same Father, the restoration of man is purely of grace; whence
the Father is so often said in the gospel to have given those that are
the Son's to the Son, and the Son to those that are the Son's.

331

The fable of a purgatory, in which, as the Papists feign, the sins of
men are cleansed and purged away by fire, is refuted by many consider-
ations, but above all by that of the full satisfaction of Christ. For
(besides that there is no mention of any such place in Scripture) if
it be true that the blood of Christ has made complete expiation for
us, and purified us thoroughly from all stains, it follows that there is
nothing left for the fire to purge. To those who understand the fire
mentioned in 1 Cor. iii. 13, 15. of a real fire, I reply, that the apostle is
not here speaking of the flames of purgatory, but of a metaphorical
fire, appointed to try, not mankind in general, but the false teachers,
whose doctrine the day, that is, the light of truth, shall declare, whether
it was on the one hand disguised and impaired by false ornaments, or
whether on the other hand it remained neglected and without culti-
vation. Like the fiery trial mentioned 1 Pet. iv. 12. it proves vis in
this world, not purges us in the next. Besides, all retribution, all endu-
rance of good or evil subsequent to this life, is deferred till the day
when Christ shall sit in judgement, 2 Cor. v. 10. that every man may
receive the things done in his body, according to that lie hath done, whe-
ther it be good or bad. And if it be true, as shown in a preceding
chapter, that the soul as well as the body sleeps till the day of resur-
rection, no stronger argument can be urged against the existence of
a purgatory. Lastly, it is certain that to those who are to be saved
there is nothing intervening, except death, between the earthly house of
this life, and the house eternal in the heavens, 2 Cor. v. 1. 2 Tim. iv. 8.
there is laid up for me a crown of righteousness, which the Lord, the
righteous Judge, shall give me at that day.

uu 2

Christian Doctrine: Book I, Chapter 17

CHAP. XVII.

Man's Renovation,
including his calling.

Having concluded the subject of man's redemption, his renovation
is next to be considered.

^The renovation of man is that change whereby he who was

BEFORE UNDER THE CURSE, AND OBNOXIOUS TO THE DIVINE WRATH,

is brought into a state of grace, j Eph. ii. 3, 5, &c. we were by

nature the children of wrath by grace ye are saved, i. 3, 5. who

hath blessed us with all spiritual blessings in heavenly places in Christ.
Col. iii. 10. and have put on the new man, which is renewed in knowledge
after the image of him that created him. Eph. iv. 23, 24. that ye be
renewed in the spirit of your mind, and that ye put on the new man, which
after God is created in righteousness and true holiness. 2 Cor. iv. 16. the
inward man is renewed day by day. Tit. iii. 5. by the washing of rege-
neration, and renewing of the Holy Ghost. Rom. xii. 2. by the renewing
of your mind, that ye may prove what is that good and acceptable and
perfect will of God. Heb. vi. 4, 6. for it is impossible for those who were
once enlightened if they shall fall away, to renew them again to re-
pentance.

In renovation two things are to be considered ; the mode by which
man is renewed, and the manifestation of that mode.

333

The mode by which man is renewed, is either natural or super-
natural.

By the natural mode, I mean that which influences the natural affcc-
tionsalone^_jrJTis_jng1iidps th^ palling of the natural man, and the
consequent change_in his character.

The calling of man is that natural mode of renovation whereby
God the Father, according to his purpose in Christ, invites
fallen man to a knowledge of the way in which he is to
be propitiated and served; insomuch that believers, through
his gratuitous kindness, are called to salvation, and such as
refuse to believe are left without excuse.

Whereby God the Father. Acts ii. 39. to as many as the Lord
our God shall call. 1 Cor. i. 9. by whom ye were called unto the fellowship
of his Son. 2 Cor. v. 20. as though God did beseech you by us. John
vi. 37. all that the Father giveth me. v. 44. except the Father which

hath sent me draw him. 2 Thess. ii. 13, 14. the Spirit whereunto he

called you. 1 Pet. v. 10. the God of all grace, who hath called us. 2 Pet.
i. 3. through the knowledge of him that hath called us.

According to his purpose. Rom. viii. 28 — 30. the called accord-
ing to his purpose. 2 Tim. i. 9- who hath called us with an holy calling
according to his own purpose and grace.

In Christ. Gen. iii. 15. it shall bruise thy head. xxii. 18. in thy
seed shall all the nations of the earth be blessed. 1 Cor. i. 9- unto tfie
fellowship of his Son. Gal. i. 6. into the grace of Christ. 1 Pet. v. 10.
who hath called us by Christ Jesus.

To A KNOWLEDGE OF THE WAY IN WHICH HE IS TO BE PRO-
PITIATED and served. Gen. xvii. 1. walk before me and be thou
perfect.

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Through his gratuitous kindness. Isai. lv. 1, &c. come buy
wine and milk without money and without price, lxv. 1. / am sought
of them that ashed not for me ; I am found of them that sought me not ;
I said* Behold me, behold me, unto a nation that was not called by my
name.

Believers are called to salvation. 1 Tim. vi. 12. lay hold on
eternal life. 1 Thess. ii. 12. who hath called you to his kingdom and glory.
See also 2 Thess. ii. 14. 1 Pet. ii. 9. out of darkness into his marvellous
light, v. 10. who hath called us unto his eternal glory.

Such as refuse to believe are left without excuse. Prov.

i. 24. because I have called, and ye refused / also will laugh at your

calamity. John xv. 22. if I had not come and spoken unto them, they had
not had sin ; but now they have no cloke for their sin. Rom. i. 18 — 20.
who hold the truth in unrighteousness : because that which may be known

of God is manifest in them for the invisible things of him from the

creation of the world are clearly seen so that they are without excuse.

Those therefore who have not been called, are not without excuse, x. 14.
how shall they believe in him of whom they have not heard ?

This calling is either general or special. The general calling is
that whereby God invites the whole of mankind, in various ways, but
all of them sufficient for the purpose, to the knowledge of the true
Deity. John i. 9. that was the true light which lighteth every man that
cometh into the world. Acts xiv. 17. he left not himself without witness.
Rom. i. 19- because that which may be known of God is manifest in them.
ii. 15. which shew the work of the law written in their hearts, their con-
science also bearing witness, and their thoughts the meanwhile accusing or
else excusing one another.

It may be objected, that all have not known Christ. I answer, that
this proves nothing against the doctrine, that all are called in Christ
alone ; inasmuch as, had he not been given to the world, God would have

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called no one: and as the ransom he has paid is in itself sufficient for
the redemption of all mankind, all are called to partake of its benefits,
though all may not be aware of the source from which they flow. For
if Job believed that his sacrifice could avail for his sons, who were
not present at its offering, and were perhaps thinking of nothing
less, i. 5. if the returned Jews believed that their sacrifices could be
available for the ten tribes, who were then far distant, and ignorant of
what was passing at Jerusalem ; fhow much more ought we to believe
that the perfect sacrifice of Christ may be abundantly sufficient even
for those who have never heard of the name of Christ, and who
believe only in God? This will be treated more at large under the
head of faith .j[

God's special calling is that whereby he, at the time which he thinks
proper, invites particular individuals, elect as well as reprobate, more
frequently, and with a more marked call than others.

Particular individuals in preference to others. Thus he called Abra-
ham from his father's house, who probably expected no such call, Gen.
xii. 1, &c. and who was even an idolater at the time.9 Josh. xxiv. 2, 3.
they served other gods, and I took your father Abraham from the other side
of the flood. So also he called the people of Israel, for his name's sake
and for the sake of the promises made to their fathers. Psal. cxlvii. 19, 20.

he sheweth his word unto Jacob he hath not dealt so with any nation,

and as for his judgements, they have not known them. Another reason
is given Matt. ix. 13. I am not come to call the righteous, but sinners.
xv. 26. it is not meet to take the children's bread, and to cast it to dogs.
Acts xvi. 6, 7. they were forbidden of the Holy Ghost to preach the word

in Asia they assayed to go into Bithynia, but the Spirit suffered them

not. v. 9- a vision appeared to Paul in the night.

9 Him on this side Euphrates yet residing,

Bred up in idol-worship. Paradise Lost, XII. 114.
Yet he at length, time to himself best known,
Rememb'ring Abraham, by some wond'rous call
May bring them back. Paradise Regained, III. 433.

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Elect. Rom. viii. 28 — 30. to them that love God, to them who are
the ealled, according to his purpose. 1 Cor. i. 26. ye see your calling,

brethren God hath chosen the foolish things of the world. 2 Tim.

i. 9- with an holy calling, according to his own purpose and grace.
Rev. xix. 9. blessed are they which are called unto the marriage supper of
the Lamb.

As well as reprobate. Isai. xxviii. 13. the word of Jehovah was unto
them precept upon precept. Ezek. ii. 4, 5. they are impudent children and
stiff-hearted; I do send thee unto them. See also v. 7. iii. 7, 11, 27.
Matt. x. 18. for a testimony against them and the Gentiles, xi. 21. woe
unto thee, Chorazin! xxii. 8, 9. they which were bidden ivere not worthy ...
as many as ye shall find, bid to the marriage, v. 10. both bad and good.

xxiii. 37. how often would I have gathered your children together and

ye would not. Luke vii. 30. the Pharisees and lawyers rejected the counsel
of God against themselves. Acts vii. 51. ye do always resist the Holy
Ghost, xiii. 46. seeing ye put it from you, and judge yourselves unworthy
of everlasting life.

At the time which he thinks proper. Matt. xx. 1, 3, &c. he went
out about the third hour. Acts xiv. 16. who in times past suffered all
nations to walk in their own ways. xvii. 27, 30. the times of this ignorance
God winked at; but now commandeth all men every where to repent. Eph.
iii. 5. which in other ages was not made known. Rom. xvi. 25. which
was kept secret since the world began. On the promulgation of the
gospel, a new command was given: Matt, xxviii. 19. go ye there-
fore and teach all nations. Mark xvi. 15. preach the gospel to every
creature. Rom. x. 18. have they not Jieard? yes verily, their sound
went into all the earth, and their words unto the ends of the world.

Col. i. 26. the mystery which hath been hid for ages but now is made

manifest.

The change which takes place in man by reason of his calling,
is that whereby the natural mind and will of man being partially

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renewed by a divine impulse, are led to seek the knowledge of God,
and for the time, at least, undergo an alteration for the better.

Inasmuch as this change is from God, those in whom it takes place
are said to be enlightened, and to be endued with power to will what is
good. This is ascribed sometimes to the Father: Eph. i. 17, 18. that the
God of our Lord Jesus Christ may give unto you the spirit of know-
ledge the eyes of your understanding being enlightened. 2 Cor. iv. 6.

God hath shined in our hearts to give the light of the knowledge — . James
i. 17. every good gift cometh down from the Father of lights. Luke xi. 13.
how much more shall your heavenly Father give the Holy Spirit. Some-
times to the Son : John i. 9- that was the true light which lighteth every
man that cometh into the world. Sometimes to the Holy Spirit: Heb.
yi. 4. &c. those who were once enlightened..... and were made partakers
of the Holy Ghost.

As this change is of the nature of an effect produced on man, and
an answer, as it were, to the call of God, it is sometimes spoken of
under the metaphor of hearing or hearkening, (this faculty itself, how-
ever, being usually described as a gift from God) sometimes under that
of tasting. Hearing: Matt. xi. 15. he that hath ears to hear, let him
hear. Thus Herod is said to have heard John the Baptist gladly,
Mark vi. 20. So also Acts xxvi. 28. Agrippa was willing to hear Paul,
xvi. 14. whose heart the Lord opened, that she attended unto the things

spoken of Paul. Rom. vi. 17. God be thanked that ye have obeyed

from the heart, &c. (ex corde auscultastis). Heb. iii. 7. to-day if ye will
hear his voice. Tasting : Heb. vi. 4. it is impossible for those who were

once enlightened, and have tasted of the heavenly gift if they shall fall

away — . Even the weakest of man's efforts is ascribed to the same source.
Luke xi. 13. how much more shall your heavenly Father give the Holy
Spirit to them that ask him. Philipp. ii. 12, 13. work out your own salva-
tion with fear and trembling; for it is God that worketh in you both to
will and to do of his good pleasure. This can only imply that he works in
us the power of acting freely, of which, since our fall, we were incapable,

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except by means of a calling and renewal. For the power of volition
cannot be wrought in us, without the power of free agency being at the
same time imparted ; since it is in this power that the will itself consists.

The parts of this change, considered as an effect, are two ; repent-
ance, and a corresponding faith. Both the one and the other of these
feelings may be either the genuine beginnings of conversion, or the mere
effect of nature, or, lastly, they may be altogether fictitious ; and repent-
ance of this kind, or a transient sorrow for past sin, bears the same
relation to solid and lasting repentance, which the faith corresponding
to it bears to a saving faith.1 I distinguish between the two species of
repentance for the sake of clearness, although I do not deny that the
same word is indiscriminately employed to denote the temporary and
the permanent affection ; in like manner as the various kinds of faith
are all expressed in Scripture by the same term.

This secondary species of repentance (in Greek /uera/ueXeia) is that
whereby a man abstains from sin through fear of punishment, and
obeys the call of God merely for the sake of his own salvation.

Through fear of punishment. Jer. vi. 8. be thou instructed, O Jeru-
salem, lest my soul depart from thee, lest I make thee desolate. Rom.
ii. 15. their conscience also bearing witness, and their thoughts the mean-
while accusing one another. 2 Cor. vii. 10. the sorrow of the world worketh
death. Matt. xix. 22. he went away sorrowful. Gen. iv. 13. my punish-
ment is greater than I can bear. Numb, xxiii. 10. let me die the death
of the righteous, and let my last end be like his.

1 Ut pcenitentia ad resipiscentiam, ita fides hujusmodi se habet ad fidem salvificam. This
is probably an allusion to the distinction made by Lactantius between these two words. ' Is
enim quern facti sui pcenitet, errorem suum pristinum intelligit : ideoque Graeci melius et signi-
ficantius fxerdvoiav dicunt; quam nos possimus resipiscentiam dicere; resipiscit enim, ac mentem
suam quasi ab insania recipit, quem errati piget, castigatque seipsum dementia?, et confirmat
animum suum ad rectius vivendum; turn illud maxime cavet, ne rursus in eosdem laqueos
inducatur.' Lib. 6. De Vero Cultu, c. 24. Tertullian however in his treatise on Repentance,
and the Fathers in general, use the two words indiscriminately.

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For the sake of his own salvation. Matt. xix. 16. what good thing
shall I do, that I may have eternal life ? Ezek. xviii. 21, 28. if the wicked
will turn ...he shall surely live, he shall not die. See also xxxiii. 14 — 16.
Hos. vii. 14. they have not cried unto me with their heart, when they howled
upon their beds : they assemble themselves for corn and wine, and they rebel
against me. Joel i. 5. because of the new wine, for it is cut off from thy
mouth.

This kind of repentance is common to the regenerate and to the
unregenerate. Examples among the unregenerate are Cain, Esau, Pha-
raoh, Saul, Ahab, Judas, and many others, in whom contrition, and
confession of sins, and other marks of repentance, are perceptible. Exod.
ix. 27. I have sinned this time ; Jehovah is righteous, and I and my people
are wicked. 1 Sam. xv. 24. / have sinned, for I have transgressed the
commandment of Jehovah.

Repentance is not to be deferred. 2 Cor. vi. 2. for he saith, I have
heard thee in a time accepted, and in the day of salvation have I suc-
coured thee: behold, now is the accepted time; behold, now is the day
of salvation. Heb. iii. 7, 8. to-day, if ye will hear his voice, harden not
your hearts.

Among the most striking exhortations to repentance in Scripture
are Deut. xxx. 1, &c. Job xi. 13, &c 2 Chron. xxx. 6. Isai. i. 16, &c.
lvii. 19, &c. Jer. iv. 1, &c. xviii. 8. Hos. xiv. 1, &c. All exhortation,
however, would be addressed in vain to such as were not in some
measure renewed, at least in the natural mode here described; that is
to say, who were not endued with some portion of mental judge-
ment and liberty of will.

The faith corresponding to this species of repentance is an assent,
likewise natural, yielded to the call of God, and accompanied by a trust
which is in like manner natural, and often vain. I have described this
assent as yielded to the call of God, inasmuch as faith, of whatever kind,

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can only be founded on divine testimony in matters relating to God.
Rom. x. 17. faith cometh by hearing, and hearing by the word of God.

This faith is commonly distinguished into the several degrees of
historical faith, temporary faith, and faith in miracles. Any faith, how-
ever, may be temporary; so may repentance itself: as will be hereafter
shown.

Historical faith consists in an assent to the truth of the scripture
history, and to sound doctrine. This faith is necessary to salvation, but
is not in itself a saving faith. 1 Tim. i. 19. holding faith and a good
conscience, which some having put away concerning faith have made ship-
wreck, iv. 1. some shall depart from the faith, giving heed to doctrines

of devils. Heb. xi. 6. he that cometh to God must believe that he is, and
that he is a rewarder of them that diligently seek him. James ii. 19- the
devils also believe and tremble.

Temporary faith is that which assents to hearing, and exercises a cer-
tain degree of trust in God, but generally of that kind only which is
termed natural. I say generally, because there is no reason why a rege-
nerate faith should not itself sometimes prove merely temporary, owing
to the remains of human frailty still inherent in us; this however
seldom happens, as will be argued hereafter under the head of final
perseverance. Matt. xiii. 20, 21. he that heareth the word, and anon with
joy receiveth it : yet hath he not root in himself, but dureth for a while.
Luke viii. 13. which for a time believe, and in time of temptation fall
away. John vi. 66. from that time many of his disciples went back.
Acts viii. 13. then Simon himself believed also, and was baptized, v. 18.
when Simon saw that through laying on of the apostles' hands, &c.
v. 21. thy heart is not right in the sight of God. 1 Tim. v. 12. having
damnation, because they have cast off their first faith.

Faith in miracles is that whereby any one is endued with the power
of working miracles in tlie name of God, or whereby he believes that

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another is endued with this power. Matt. vii. 22. have we not prophesied
in thy name, and in thy name done many wonderful works f See also
x. 8. xvii. 19- why could not we cast him out f Mark xvi. 17. these
signs shall follow them that believe. 1 Cor. xii. 9. to another faith by the
same Spirit, xiii. 2. though I have all faith, so that I could remove
mountains, and have not charity, I am nothing.

Even without this species of faith, however, miracles have been some-
times wrought for unbelievers. Numb. xx. 10, 11. hear now, ye rebels,
must we fetch you water out of this rock f In this instance both he who
worked the miracle, and those for whom it was worked, seem to have
been in a state of unbelief at the time of its performance. 2 Kings
v. 12. are not Abana and Pharphar better than all the waters of Israel?

The call of God, and the consequent change in the natural man,
do not of themselves ensure his salvation, unless he be also regenerate ;
inasmuch as they are are only parts of the natural mode of renovation.
Matt. xxii. 14. many are called, but few are chosen. 2 Cor. vii. 10. the
sorrow of the world worketh death. Heb. iv. 2. unto us was the gospel
preached, as well as unto them, but the word preached did not profit
them, not being mixed with faith in them that heard it. 2 Pet. ii. 20.
if after they have escaped the pollutions of the world, through the know-
ledge of the Lord and Saviour Jesus Christ, they are again entangled
therein — .

Christian Doctrine: Book I, Chapter 18

CHAP. XVIII.

Regeneration.

1 he intent of supernatural renovation is not only to restore
man still more completely than before to the use of his natural facul-
ties, as regards his power to form right judgement, and to exercise
free will; but to create afresh, as it were, the inward man, and infuse
from above new and supernatural faculties into the minds of the reno-
vated. This is called regeneration, and the regenerate are said to

be PLANTED IN CHRIST.

\ Regeneration is that change operated by the Word and
the Spirit, whereby the old man being destroyed, the in-
ward MAN IS REGENERATED BY GOD AFTER HIS OWN IMAGE, IN
ALL THE FACULTIES OF HIS MIND, INSOMUCH THAT HE BECOMES
AS IT WERE A NEW CREATURE, AND THE WHOLE MAN IS SANCTI-
FIED BOTH IN BODY AND SOUL, FOR THE SERVICE OF GOD, AND THE

performance of good works J John iii. 3, 5. except a man be born
again, he cannot see the kingdom of God... except a man be born of water
and the Spirit. 1 Pet. i. 23. being born again, not of corruptible seed,
but of incorruptible.

Is regenerated by God ; namely, the Father; for no one
generates, except the Father. Psal. li. 10. create in me a clean heart,
O God, and renew a right spirit within me. Ezek. xi. 19- / will put
a new spirit within you. John i. 12, 13. to them gave he power to become
the sons of God ... which were born, not of blood ... but of God. iii. 5, 6.

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except a man be born of water and the Spirit — ; where by the Spirit
appears to be meant the divine power of the Father; for the Father
is a Spirit; and, as was said before, no one generates except the
Father, xvii. 17- sanctify them through thy truth. Rom. viii. 11, 16.
but if the Spirit of him that raised up Jesus from the dead — : the
Spirit itself beareth witness with our spirit, that we are the children of
God. Gal. iv. 6. because ye are sons, God hath sent forth the Spirit
of his Son into your hearts, crying, Abba, Father. Eph. ii. 4, 5. God
who is rich in mercy ...hath quickened us together with Christ. 1 Thess.
v. 23. the very God of peace sanctify you wholly. Tit. iii. 5. according
to his mercy he saved us by the washing of regeneration and renewing

of the Holy Ghost. Heb. xiii. 20. the God of peace make you

perfect in every good work. 1 Pet. i. 3. blessed be the God and
Father of our Ijord Jesus Christ, which according to his abundant
mercy hath begotten us again — . James i. 17, 18. of his own will begat
he us.

By the Word and the Spirit. John xvii. 17. sanctify them
through thy truth; thy word is truth. James i. 18. of his own will
begat he us with the word of truth. Eph. v. 26. that he might cleanse it
with the washing of water by the Word. 1 Cor. xii. 13. by one Spirit
we are all baptized into one body. Tit. iii. 5. by the washing of rege-
neration and renewing of the Holy Ghost.

The inward man. John iii. 5, 6. that which is born of the Spirit is
spirit. Rom. vii. 22. after the inward man.

1 The old man being destroyed. ) Rom; vi. 6. knowing this, that
our old man is crucified with him, that the body of sin might be destroyed.
v. 11. likewise reckon ye also yourselves to be dead indeed unto sin, but
alive unto God through Jesus Christ our Lord. 2 Cor. v. 17. old things
are passed away ; behold, all things are become new. Col. iii. 9 — 11. that
ye have put off the old man with his deeds, and have put on the new
man.

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In all the faculties of his mind ; that is to say, in under-
standing and will. Psal. li. 10. create in me a clean heart, O God. Ezek.

xi. 19- / will put a new spirit within you and I will give them

an heart of flesh, xxxvi. 26. a new heart also will I give you, and a
new spirit will I put within you. Rom. xii. 2. be ye transformed by
the renewing of your mind, that ye may prove what is that good . . . will of
God. Eph. iv. 23. be renewed in the spirit of your mind. Philipp.
ii. 13. it is God which worketh in you both to will and to do of his
good pleasure. This renewal of the will can mean nothing, but a resto-
ration to its former liberty.

After his own image. Eph. iv. 24. put on the new man, which
after God is created in righteousness and true holiness. Col. iii. 9 — 11.
which is renewed in knowledge after the image of him that created him.
2 Pet. i. 4. that by these ye might be partakers of the divine nature, having
escaped the corruption that is in the world through lust. If the choice
were given us, we could ask nothing more of God, than that, being
delivered from the slavery of sin, and restored to the divine image, we
might have it in our power to obtain salvation if willing. Willing
we shall undoubtedly be, if truly free; and he who is not willing,
has no one to accuse but himself. But if the will of the regenerate
be not made free, then we are not renewed, but compelled to embrace
salvation in an unregenerate state.

A new creature. 2 Cor. 5. 17. if any man be in Christ, he is a new
creature. Gal. vi. 15. a new creature. Eph. iv. 24. the new man. See
also Col. iii. 10, 11. Hence some, less properly, divide regeneration into
two parts, the mortification of the flesh, and the quickening of the spirit ;
whereas mortification cannot be a constituent part of regeneration, in-
asmuch as it partly precedes it, (that is to say, as corruption precedes
generation) and partly follows it; in which latter capacity it belongs
rather to repentance. On the other hand, the quickening of the
spirit is as often used to signify resurrection as regeneration. John
v. 21. as the Father raiseih up the dead and quickeneth them, even so

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tfie Sort quicheneth whom he will. v. 25. the dead shall hear the voice of
the Son of God, and they that hear shall live.

The whole man. 1 Cor. vi. 15, 19. know ye not that your body is the
temple of the Holy Ghost which is in you f 1 Thess. v. 23. the very God
of peace sanctify you wholly, and I pray God your whole spirit and soid and
body be preserved blameless unto the coming of our Lord Jesus Christ.

For the performance of good works. 1 John ii. 29. if ye know
that he is righteous, ye know that every one that doeth righteousness is born
of him. Eph. ii. 10. we are his workmanship, created in Christ Jesus
unto good works.

Is sanctified. 1 John iii. 9- whosoever is born of God, doth not
commit sin ; for his seed remaineth in him ; and he cannot sin, because he
is born of God. v. 18. whosoever is born of God, sinneth not, but he that
is begotten of God keepeth himself, and that wicked one toucheth him not.
Hence regeneration is sometimes termed sanctification, being the literal
mode of expressing that, for which regeneration is merely a figurative
phrase. 1 Cor. vi. 11. such were some of you ; but ye are washed, but ye
are sanctified, but ye are justified. 1 Thess. iv. 7. God hath not called us
unto uncleanness, but unto holiness. 2 Thess. ii. 13. because God hath
from the beginning chosen you to salvation through sanctification of the
Spirit. 1 Pet. i. 2. according to the foreknowledge of God the Father,
through sanctification of the Spirit. Deut. xxx. 6. Jehovah thy God will
circumcise thine heart, and the heart of thy seed, to love Jehovah thy God.
Sanctification is also attributed to the Son. Eph. v. 25, 26. Christ loved
the church, and gave himself for it, that he might sanctify and cleanse it
with the washing of water by the word. Tit. ii. 14. that he might redeem us
from all iniquity, and purify unto himself (unto himself as our Redeemer
and King) a peculiar people.

^Sanctification is sometimes used in a more extended sense, for any
kind of election or separation, either of a whole nation to some particular

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form of worship, or of an individual to some office. Exod. xix. 10.
sanctify them to-day and to-morrow, xxxi. 13. that ye may know that I
am Jehovah that doth sanctify you. See also Ezek. xx. 12. Numb,
xi. 18. sanctify yourselves against to-morrow. Jer. i. 5. before thou
earnest forth out of the womb I sanctified thee, and I ordained thee
a prophet unto the nations. Luke i. 15. he shall be filled with the Holy
Ghost, even from his mother's womb.

The external cause of regeneration or sanctification is the death and
resurrection of Christ. Eph. ii. 4, 5. when we were dead in sins, God
hath quickened us together with Christ, v. 25, 26. Christ gave himself
for the church, that he might sanctify and cleanse it. Heb. ix. 14. how
much more shall the blood of Christ, who through the eternal Spirit offered
himself without spot to God, purge your conscience from dead works to
serve the living God. x. 10. by the which will we are sanctified through
the offering of the body of Jesus Christ. 1 Pet. i. 2, S. through sanctifi-
cation of the Spirit, unto obedience and sprinkling of the blood of Jesus
Christ .... which hath begotten us again by a lively hope by the resurrection
of Jesus Christ from the dead. 1 John i. 7. the blood of Jesus Christ
his Son cleanseth us from all sin.

Sanctification is attributed also to faith. Acts xv. 9. purifying their
hearts by faith ; not that faith is anterior to sanctification, but because
faith is an instrumental and assisting cause in its gradual progress.

Christian Doctrine: Book I, Chapter 19

CHAP. XIX.

Of
Repentance.

X he effects of regeneration are repentance and faith.

Repentance, or rather that higher species of it called in Greek

/nerdmiu, is THE GIFT OF GOD, WHEREBY THE REGENERATE MAN
PERCEIVING WITH SORROW THAT HE HAS OFFENDED GOD BY SIN,
DETESTS AND AVOIDS IT, HUMBLY TURNING TO GOD THROUGH A
SENSE OF THE DIVINE MERCY, AND HEARTILY STRIVING TO FOLLOW
RIGHTEOUSNESS.

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

heard Ephraim bemoaning himself thus turn thou me and I shall be

turned, for thou art Jehovah my God. Acts xi. 18. then hath God also
to the Gentiles granted repentance unto life. Rom. ii. 4, 5. thinkest thou
this not knowing that the goodness of God leadeth thee to repent-
ance f but after thy hardness and impenitent heart treasurest tip, &c.
2 Tim. ii. 25. if God peradventure will give them repentance.

Perceiving with sorrow. Psal. xxxviii. 4. mine iniquities are gone
over mine head: as an heavy burden they are too heavy for me.
2 Kings xxii. 19- because thine heart was tender, and thou hast humbled
thyself before Jehovah, when thou heardest what I spake against this

place and hast rent thy clothes and wept before me. Psal. Ii. 3, 4,

I acknowledge my transgressions, and my sin is ever before me: against
thee, thee only have I sinned. Jer. iii. 13. only acknowledge thine mi-

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quity, that thou hast transgressed against Jehovah thy God. Ezek. xxxvi.
31. then shall ye remember your own evil ways, and your doings that
were not good, and shall loathe yourselves in your own sight for your
iniquities, v. 32. be ashamed and confounded for your own ways, xliii. 10.
that they may be ashamed of their iniquities. Rom. vi. 21. those things
whereof ye are now ashamed. 2 Cor. vii. 10. godly sorrow worketh
repentance to salvation not to be repented of. v. 11. for behold this
self-same thing, that ye sorrowed after a godly sort, what carefulness it
wrought in you, yea, what clearing of yourselves, yea, what indignation,
yea, what fear, yea, what vehement desire, yea, what zeal, yea, what
revenge.

Through a sense of the divine mebcy. Deut. iv. 29 — 31. but

if from thence thou shalt seek Jehovah thy God with all thy heart.

2 Chron. xxx. 9. for Jehovah your God is gracious and merciful, and
will not turn away his face from you, if ye return unto him. Psal. li.
17. the sacrifices of God are a broken spirit; a broken and a contrite
heart, O God, thou wilt not despise, cxxx. 4. there is forgiveness with
thee, that thou mayest be feared. Isai. xix. 22. they shall return even to
Jehovah, and he shall be intreated of them, and shall heal them. Iv. 7.
let the wicked forsake his way, and the unrighteous man his thoughts,
and let him return unto Jehovah, and he will have mercy upon him.
lxvi. 2. to this man will I look, even to him that is poor and of a con-
trite spirit, and trembleth at my word. Jer. iii. 12. return for I am

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

JEphraimf mine heart is turned within me, my repentings are kindled

together. Jonah iv. 10, 11. thou hast had pity for the gourd, for the

which thou hast not laboured and should not I spare Nineveh?

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

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

Detests and avoids sin, striving to follow righteousness,
Psal. xxxiv. 14. depart from evil, and do good. Isai. i. 16, 17. wash you,
make you clean ; put away the evil of your doings from before mine
eyes; cease to do evil, learn to do good. Amos v. 14, 15. hate the evil,
and love the good. Matt. iii. 8. bring forth therefore fruits meet for
repentance. Acts xxvi. 18. to turn them from darkness to light, and
from the power of Sata?i unto God. v. 20. that they should repent, and
turn to God, and do works meet for repentance.

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

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

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me. Confession of faith, which is another kind, does not belong to the
present subject.

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

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

Chastisement is often the instrumental cause of repentance. Job v.
17, &c. behold, happy is the man whom God correcteth; therefore despise
not thou the chastening of the Almighty. Psal. xciv. 12. blessed is the
man whom tlwu chastenest, O Jah. cxix. 71. it is good for me that
I have been afflicted, that I might learn thy statutes. Prov. i. 23. turn
you at my reproof, iii. 11, 12. my son, despise not the chastening of
Jehovah, neither be weary of his correction; for whom Jehovah loveth
he correcteth, even as a father the son in whom he delighteth. Isai. i. 25.
/ will turn my hand upon thee, and purely purge away thy dross, and
take away all thy tin. xlviii. 10. behold, I have refined thee, but not
with silver ; I have chosen thee in the furnace of affliction. Jer. x. 24.
O Jehovah, correct me, but with judgement ; not in thine anger, lest thou
bring me to nothing. Lam. iii. 27, 28. it is good for a man that he bear
the yoke in his youth. Dan. xi. 35. some of them of understanding
shall fall, to try them, and to purge, and to make them white. Hos. v. 15.

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in their affliction they will seek me early. 1 Cor. xi. 32. when we are
judged, we are chastened of the Lord, that we should not be condemned
with the world. Heb. xii. 7, 8. if ye endure chastening, God dealeth with
you as with sons ; for what son is he whom the father chasteneth not ?
but if ye be without chastisement, whereof all are partakers, then are
ye bastards, and not sons. Psal. xc. 3. thou turnest man to destruction ;
and sayest, Return, ye children of men. God however assigns a limit
to chastisement, lest we should be overwhelmed, and supplies strength
for our support even under those inflictions which (as is sometimes
the case) appear to us too heavy to be borne. Psal. cxxv. 3. the rod of
the wicked shall not rest upon the lot of the righteous, lest the righteous
'put forth their hands unto iniquity. Isai. Ivii. 16. / will not contend
for ever, neither will I be always wroth, for the spirit should fail before

me, &c. 2 Cor. i. 8 — 10. we would not have you ignorant that we were

pressed out of measure, above strength, &c that we should not trust in

ourselves, but in God which raiseth the dead: who delivered us from so
great a death — . He even seems to repent of what he had done, and
through his abounding mercy, as though he had in his wrath inflicted
double punishment for our transgressions, compensates for our affliction
with a double measure of consolation. Isai. xl. 2. speak ye comfortably to
Jerusalem, and cry unto her, that her warfare is accomplished, that her
iniquity is pardoned; for she hath received of the hand of Jehovah double
for all her sins. lxi. 7. for your shame ye shall have double, and for con-
fusion they shall rejoice in their portion ; therefore in their land they shall
possess the double; everlasting joy shall be unto them. This compensation
is more than an hundred-fold, Matt. xix. 29- even an infinite weight of
glory. 2 Cor. iv. 17. for our light affliction, which is but for a moment,
worketh for us a far more exceeding and eternal weight of glory. Rom.
viii. 18. / reckon that the sufferings of this present time are not worthy to
be compared with the glory which shall be revealed in us. Psal. xxxiv. 18,
19- Jehovah is nigh unto them that are of a broken heart, and saveth
such as be of a contrite spirit: many are the afflictions of the right-
eous, but Jehovah delivereth him out of them all. lxxi. 20. thou which
hast showed me great and sore troubles, shalt quicken me again, cxxvi. 5.

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they that sow in tears shall reap in joy. Acts xiv. 22. we must through
much tribulation enter into the kingdom of God.

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

On the contrary, it is said of those who are not chastened, Psal.
xvii. 14. they have their portion in this life. Hos. iv. 17. Ephraim is
joined to idols; let him alone.

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

Christian Doctrine: Book I, Chapter 20

CHAP. XX.

Saving Faith.

A he other effect of regeneration is saving faith.

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

Through the gift of God. Eph. ii. 8. by grace are ye saved through

faith, and that not of yourselves ; it is the gift of God. Philipp. i. 29-

unto you it is given in the behalf of Christ, not only to believe on

him, but also to suffer for his sake ; given, that is, by the Father,

through the Son and the Spirit. Matt. xi. 25. at that time Jesus

answered and said, I thank thee, O Father .because thou hast hid

these things from the wise and prudent, and hast revealed them unto

babes, xvi. 16, 17. thou art Christ flesh and blood hath not revealed

it unto thee, but my Father which is in heaven. Luke xxii. 32. / have
prayed for thee, that thy faith fail not. John vi. 44, 45. no man can

come to me, except the Father which hath sent me draw him

every man therefore that hath heard, and hath learned of the Father,
cometh unto me. 2 Thess. i. 11. that our God would count you worthy
of this calling, and fulfil all the good pleasure of his goodness, and
the work of faith with power. Heb. xii. 2. looking unto Jesus, the
author and finisher of our faith. 1 Cor. xii. 3. no man can say that

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Jesus is the Lord, but by the Holy Ghost. 2 Cor. iv. 13. we having the
same spirit of faith. Gal. v. 22. the fruit of the Spirit is faith.

A full persuasion. Jer. xxxi. 34. they shall all know me, from the
least of them unto the greatest of them, saith Jehovah : for I will for-
give their iniquity, and I will remember their sin no more. John xvii. 3.
this is life eternal, that they might know thee the only true God, and
Jesus Christ, whom thou hast sent. Rom. iv. 18 — 21. who against hope
believed in hope and being fully persuaded, that what he had pro-
mised, he was able also to perform, viii. 38. / am persuaded that
neither death — . 1 Thess. i. 5. our gospel came not unto you in word
only, but also in power, and in the Holy Ghost, and in much assurance.
2 Tim. i. 12. / know in whom I have believed, and am persuaded that
he is able to keep that which I have committed to him. Heb. x. 22.
let us draw near with a true heart in full assurance of faith. James
i. 6. let him ask in faith, nothing wavering. Heb. xi. 1. faith is the
substance of things hoped for, the evidence of things not seen ; where by
substance is understood as certain a persuasion of things hoped for, as if
they were not only existing, but actually present. John viii. 56. your
father Abraham rejoiced to see my day, and he saw it. JEtence implicit
faitht which_sees_not the objects of_liQpe> Imt yields-beUefLwith^J&nd
qsspntj -cannot possibly hp genuine faith, except in the case of novices
or first converts, whose faith must necessarily be for a time implicit,
inasmuch as they believe even before they have entered upon a course
of instruction. Such was that of the Samaritans, John iv. 41. of the
nobleman and his family, v. 53. of Rahab, Heb. xi. 31. and of the
disciples, who believed in Christ long before they were accurately
acquainted with many of the articles of faith. Those also belong to
this class, who are slow of understanding and inapt to learn, but who
nevertheless, believing according to the measure of their knowledge,
and striving to live by faith, are acceptable to God. Isai. xlii. 3.
a bruised reed shall he not break, and the smoking flax shall he not
quench. Mark ix. 24. Lord, I believe, help thou mine unbelief Faith
is also called TreTrolQecm, or trust, with the same meaning. 2 Cor. iii. 4.

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such trust have we through Christ to God-ward. Eph.iii. 11,12. in Christ
Jesus our Lord, in whom we have boldness and access with confidence
by the faith of him ; where however trust or confidence seems rather to
be a particular effect or degree of faith, or a firm hope, than faith itself,
inasmuch as it is said to come by faith : or perhaps by faith in this
passage we are to understand the doctrine on which this confidence is
founded. John xvi. 33. be of good cheer (confidite), J have overcome the
world. Hence to trust and to believe are indiscriminately used in the same
sense, both in the Old and New Testament. Psal. lxxviii. 22. because
they believed not in God, and trusted not in his salvation. Isai. x. 20. it
shall stay upon Jehovah, the Holy One of Israel, in truth (fide). Psal.
xxxvii. 5. commit thy way unto Jehovah, trust also in him. Jer. xvii. 7.
blessed is the man that trusteth in Jehovah, and whose hope Jehovah
is. Matt. ix. 2. Son, be of good cheer (confide) ; thy sins be forgiven
thee. As to the three divisions into which faith is commonly dis-
tinguished by divines, knowledge of the word, assent, and persuasion
or trust, the two former equally belong to temporary, and even to
historical faith, and both are comprehended in, or, more properly, pre-
cede a full persuasion.

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

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rejoice. Tit. i. 2. which God, that cannot lie, promised. Herein is mani-
fested the excellence of faith, inasmuch as it gives to God the highest
glory of righteousness and truth. John iii. 33. he that hath received
his testimony, hath set to his seal that God is true. Rom. iv. 20. he
was strong in faith, giving glory to God. Eph. i. 12. that we should be
to the praise of his glory, who first trusted in Christ. 2 Thess. i. 10.
when he shall come to be admired in all them that believe. Heb. xi. 6.
without faith it is impossible to please him ; for he that cometh to God
must believe that he is, and that he is a rewarder of them that dili-
gently seek him. v. 11. because she judged him faithful who had pro-
mised. 2 Pet. i. 1. to them that have obtained like precious faith with us,
through the righteousness of God, and our Saviour Jesus Christ. Hence
the title of faithful is frequently applied to God by believers. 1 Cor.
i. 9. x. 13. 2 Tim. ii. 13. he abideth faithful. 1 John i. 9. he is faithful
and just to forgive us our sins.

Whatsoever he has promised. Acts xxiv. 14. believing all things
which are written in the law and in the prophets. Rom. iv. 3. Abraham

believed God. v. 16. therefore it is of faith to the end the promise

might be sure. 1 John v. 14. this is the confidence that we have in him,
that if we ask anything according to his will, he heareth us.

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

In Christ. John vi. 29. this is the work of God, that ye believe on
him whom he hath sent. xiv. 1. ye believe in God; believe also in me.
1 John iii. 23. this is his commandment, that we should believe on the
name of his Son Jesus Christ. Rom. x. 9. if thou shalt confess with thy

357

mouth the Lord Jesus, and shalt believe in thine heart that God hath

raised him from the dead, thou shalt be saved. 2 Cor. iii. 4. such trust

have we through Christ to God-ward. Gal. iii. 22. that the promise by

faith of Jesus Christ might be given to them that believe, v. 26. by

faith in Jesus Christ. 1 Pet. i. 21. who by him do believe in God

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

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

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vation of your souls. 1 John v. 13. these things have I written unto you
that believe on the name of the Son of God, that ye may know that
ye have eternal life.

Seeing, however, that faith necessarily includes a receiving of God,
and coming to him, John i. 12. as many as received him, to them gave
he power to become the sons of God, even to them that believe on
his name; vi. 35. he that cometh to me shall never hunger, and he that
believeth in me shall never thirst ; Eph. ii. 18. through him we both have
access by one Spirit unto the Father; iii. 12. in whom we have boldness
and access with confidence by the faith of him ; Heb. vii. 25. he is able
to save them to the uttermost that come unto God by him; x. 22. let
us draw near with a true heart in full assurance of faith ; seeing
also that we must have a right knowledge of God before we can
receive him or come to him, for he that cometh to God, must believe
that he is, and that he is a rewarder of them that diligently seek him,
xi. 6. it follows, that the— source from which faith-joriginally- springs,
and whence it^proeeeds onward in its progress to good, is a genuine,
though pospiMy in thp first iwdamPA-dmperfepL knowledge of God : so
tfoati. proppv1y ^peak^ng; f"p &ea.t of faith is not in the understanding,

hut in thfi will.

From faith arises hope, that is, a most assured expectation through
faith of those future things which are already ours in Christ. Rom.
iv. 18, 19- who against hope believed in hope, &c. viii. 24, 25. we
are saved by hope ; but hope that is seen is not hope, for what a man
seeth, why doth he yet hope for f but if we hope for that we see not,
then do we with patience wait for it. xv. 13. now the God of hope fill
you with all joy and peace in believing, that ye may abound in hope,
through the power of the Holy Ghost. Gal. v. 5. for we through the
Spirit wait for the hope of righteousness by faith. Heb. x. 23. let us
holdfast the possession of our faith without wavering. 1 Pet. i. 3. who
hath begotten us again unto a lively hope by the resurrection, v. 13.
hope to the end for the grace that is to be brought unto you at the

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revelation of Jesus Christ, v. 21. that your faith and hope might be
An God. Heb. vi. 11. we desire that every one of you do show the same
diligence to the full assurance of hope unto the end. Hope differs from
faith, as the effect from the cause ; it differs from it likewise in its ob-
ject : for the object of faith is the promise ; that of hope, the thing
promised.

Christian Doctrine: Book I, Chapter 21

CHAP. XXL

Of being planted in Christ,
and its effects.

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

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

Of this implanting, combined with regeneration, the effects are new-
ness of life and increase. For the new spiritual life and its in-
crease bear the same relation to the restoration of man, which spiritual
death and its progress (as described above, on the punishment of sin)
bear to his fall.

Newness of life is that by which we are said to live unto God.
2 Cor. iv. 10. that the life also of Jesus might be made manifest in our
body. Rom. vi. 11. likewise reckon ye also yourselves to be dead indeed
unto sin, but alive unto God through Jesus Christ our Lord. v. 4. even
so we also should walk in newness of life. viii. 13. if ye through the Spirit

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do mortify the deeds of the body, ye shall live. Gal. ii. 19. that I might
live unto God. v. 20. Christ liveth in me. Col. iii. 3. your life is hid with
Christ in God. 1 Pet. iv. 6. that they might live according to God,
that is, in the Spirit.

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

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

The comprehension of spiritual things is a habit or con-
dition OF MIND PRODUCED BY GOD, WHEREBY THE NATURAL IGNO-
RANCE OF THOSE WHO BELIEVE AND ARE PLANTED IN CHRIST IS
REMOVED, AND THEIR UNDERSTANDINGS ENLIGHTENED FOR THE PER-
CEPTION OF HEAVENLY THINGS, SO THAT, BY THE TEACHING OF GOD,
THEY KNOW ALL THAT IS NECESSARY FOR ETERNAL SALVATION AND
THE TRUE HAPPINESS OF LIFE.

By the teaching of God. Jer. xxxi. 33, 34. / will put my law
in their inward parts, and write it in their hearts ; and will be their God,
and they shall be my people: and they shall teach no more every man his
neighbour, and every man his brother, saying, Know Jehovah: for they
shall all know me, from the least of them unto the greatest of them, saith
Jehovah : for I will forgive their iniquity, and I will remember their sin
no more. Isai. liv. 13. all thy children shall be taught of God, namely,
of God the Father, for so Christ explains it, John vi. 45. it is written
in the prophets, And they shall be all taught of God: every man there-
fore that hath heard, and hath learned of the Father, cometh unto me.
Matt. xvi. 17-Jlesh and blood hath not revealed it unto thee, but my Father

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which is in heaven. 1 Thess. iv. 9. as touching brotherly love ye need not
that I write unto you ; for ye yourselves are taught of God to love one
another.

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

And by the Holy Spirit. John xvi. 13. when he, the Spirit of truth,
is come, he will guide you into all truth, for he shall not speak of him-
self. 1 Cor. ii. 10, &c. God hath revealed them unto us by his Spirit....
the natural man receiveth not the things of the Spirit of God; for they
are foolishness unto him; neither can he know them, because they are
spiritually discerned: but he that is spiritual judgeth all things, yet he
himself is judged of no man. 1 John ii. 20, 27. ye have an unction from
the Holy One, and ye know all things ....the anointing which ye have
received of him abideth in you, and ye need not that any man teach you ;
but as the same anointing teacheth you of all things, and is truth, and is
no lie, and even as it hath taught you, ye shall abide in him.

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

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

The other effect is love or charity, arising from a sense of

THE DIVINE LOVE SHED ABROAD IN THE HEARTS OF THE REGENE-
RATE by the Spirit, whereby those who are planted in
Christ being influenced, become dead to sin, and alive again
unto God, and bring forth good works spontaneously and

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freely. This is also called holiness. Eph. i. 4. that we should be
holy and without blame before him in love.

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

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

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

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

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

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Spontaneously and freely ; for our own cooperation is uni-
formly required. Ezek. xviii. 31. make you a new heart, and a new spirit;
for why will ye die, O house of Israel '? Rom. vi. 12, 13. let not sin there-
fore reign in your mortal body, that ye should obey it in the lusts thereof,
neither yield ye your members as instruments of unrighteousness unto sin.
xii. 2. be not conformed to this world, but be ye transformed by the re-
newing of your mind, that ye may prove what is that good and acceptable
and perfect will of God. 2 Cor. vii. 1. having therefore these promises,
dearly beloved, let us cleanse ourselves from all filthiness of the flesh and
spirit, perfecting holiness in the fear of God. Gal. v. 16. walk in the
Spirit, and ye shall not fulfil the lust of the flesh. Eph. iv. 20 — 24. if so
be that ye have heard him, and have been taught by him, as the truth is
in Jesus : that ye put off concerning the former conversation the old man,
which is corrupt according to the deceitful lusts, and be renewed in the
spirit of your mind; and that ye put on the new man, which after God
is created in righteousness and true holiness. 2 Cor. vi. 1. receive not the
grace of God in vain. Col. iii. 5, 9, 10. mortify therefore your members
which are upon the earth; fornication, &c. — lie not one to another, seeing
that ye have put off the old man with his deeds, and have put on the
new man, which is renewed in knowledge after the image of him that
created him. 2 Tim. ii. 21. if a man therefore purge himself from these,
he shall be a vessel unto honour, sanctified and meet for the master's use,
and prepared unto every good work. 1 John ii. 3. hereby we do know
that we know him, if we keep his commandments, iii. 3. every man that
hath this hope in him, purifieth himself, even as he is pure.

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

The holiness of the saints is nevertheless imperfect in this life. Psal.
cxliii. 2. enter not into judgement with thy servant, for in thy sight shall
rpo man living be justified, cxxx. 3. if thou, Jah, shouldest mark iniquities,
O Lord, who shall stand? Prov. xx. 9- who can say, I have made my

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heart clean, I am pure from my sin f xxiv. 16. a just man falleth seven
times, and riseth up again. Rom. vii. 18, &c. / know that in me, that
is, in my flesh, dwelleth no good thing; for to will is present with me;
but how to perform that which is good, I know not. Gal. v. 17. the flesh
lusteth against the Spirit, and the Spirit against the flesh; and these are
contrary the one to the other: so that ye cannot do the things that ye
would. James iii. 2. in many things we offend all: if any man offend not
in word, the same is a perfect man. 1 John i. 8. if we say that we have
no sin, we deceive ourselves, and the truth is not in us.

Thus far of newness of life and its effects. It remains to speak of
the increase operated in the regenerate. This increase is either abso-
lute, which is internal, or relative, which is external.

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

Derived from God the Father. John xv. 2. every branch that
beareth fruit, he purgeth it, that it may bring forth more fruit. Philipp.

i. 3, 6. / thank my God that he which hath begun a good work in

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

toward each other aboundeth. Heb. xiii. 20, 21. the God of peace make

you perfect in every good work, to do his will.

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

Spiritual increase, unlike physical growth, appears to be to a cer-
tain degree in the power of the regenerate themselves. 2 Cor. iv. 16.

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

Thus much of increase. With regard to perfection, although this
latter is not to be expected in the present life, it is our duty to strive
after it with earnestness, as the ultimate object of our existence. Matt.
v. 48. be ye therefore perfect, as your Father which is in heaven is per-
fect. See also 2 Cor. xiii. 11. Col. i. 28. that we may present every man
perfect in Christ Jesus, iv. 12. that ye may stand perfect and complete in
all the will of God. James i. 4. that ye may be perfect and entire, wanting
nothing.

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

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There is also a victory to be gained. Rev. ii. 7. to him that
overcometh will I give to eat of the tree of life. v. 26. he that over-

cometh to him will I give power over the nations, iii. 5. he that

overcometh, the same shall be clothed in white raiment, v. 12. him that over-
cometh will I make a pillar in the temple of my God. v. 21. to him that
overcometh will I grant to sit with me in my throne, even as I also over-
came and am set down with my Father in his throne, xxi. 7. he that
overcometh shall inherit all things, and I will be his God, and he shall
be my son. Over the world ; 1 John ii. 15. and v. 4. whatsoever is born
of God overcometh the world, and this is the victory that overcometh the
world, even our faith. Over death ; Prov. xii. 28. in the way of righteous-
ness is life, and in the pathway thereof there is no death, xiv. 32. the
righteous hath hope in his death. John viii. 51. if a man keep my saying,
he shall never see death. Rev. ii. 11. he that overcometh shall not be hurt
of the second death, xiv. 13. blessed are the dead which die in the Lord
from henceforth. Over Satan; Eph. vi. 10, &c. be strong in the Lord —
that ye may be able to stand against the wiles of the devil : being clothed
with the whole armour of God to oppose him. James iv. 7. resist the
devil, and he will flee from you. 1 John ii. 14. ye have overcome the wicked
one. Rev. xii. 11. they overcame him by the blood of the Lamb, and by
the word of their testimony.

Hence such as are strenuous in this conflict, and earnestly and
unceasingly labour to attain perfection in Christ, though they be really
imperfect, are yet, by imputation and through the divine mercy, fre-
quently called in Scripture perfect, and blameless, and without sin;
inasmuch as sin, though still dwelling in them, does not reign over
them. Gen. vi. 9- Noah was a just man and perfect in his generations.
xvii, 1. walk before me, and be thou perfect. 1 Kings xv. 14. the high
places were not removed; nevertheless Asa's heart was perfect with Jehovah
all his days. See also 2 Chron. xv. 17. Philipp. iii. 15. let us therefore
as many as be perfect, be thus minded. Heb. x. 14. by one offering he
hath perfected for ever them that are sanctified. 1 John iii. 6. whosoever
abideth in him sinneth not. See also v. 18. Coloss. ii. 2. that their hearts

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might be comforted, being knit together in love, and unto all riches of the
full assurance of understanding, to the acknowledgement of the mystery
of God and of the Father, and of Christ. Eph. iii. 18, 19. that ye being
rooted and grounded in love, may be able to comprehend with all saints
what is the breadth and length and depth and height, and to know the
love of Christ, which passeth knowledge, that ye might be filled with all
the fulness of God.

Christian Doctrine: Book I, Chapter 22

CHAP. XXIL

Justification.

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

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

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

Justification is the gratuitous purpose of God, whereby

THOSE WHO ARE REGENERATE AND PLANTED IN CHRIST ARE AB-
SOLVED FROM SIN AND DEATH THROUGH HIS MOST PERFECT SATIS-
FACTION, AND ACCOUNTED JUST IN THE SIGHT OF GOD, NOT BY
THE WORKS OF THE LAW, BUT THROUGH FAITH.

The gratuitous purpose. Rom. iii. 24. heing justified freely by
his grace, through the redemption that is in Christ Jesus, v. 16, 17. not
as it was by one that sinned, so is the gift: for the judgement was by
one to condemnation, but the free gift is of many offences unto justification :
for if by one man's offence death reigned by one, much more they which
receive abundance of grace and of the gift of righteousness shall reign
in life by one, Jesus Christ. Tit. iii. 7. being justified by his grace.

Of God, that is, the Father. Rom. iii. 25, 26. whom God hath
set forth to be a propitiation through faith in his blood, to declare his

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righteousness for the remission of sins that are passed, through the for-
bearance of God; to declare, I say, at this time his righteousness, that
he might be just, and the justifier of him that believeth in Jesus, viii. 33.
it is God that justifieth. In the Son through the Spirit. 1 Cor. vi. 11.
but ye are washed, but ye are sanctified, but ye are justified in the name
of the Lord Jesus, and by the Spirit of our God.

Through the satisfaction of Christ. Isai. liii. 11. by his know-
ledge shall my righteous servant justify many ; for he shall bear their
iniquities. Rom. v. 9. much more then being now justified by his blood,
we shall be saved from wrath through him. v. 19- by the obedience of
one shall many be made righteous, x. 4. Christ is the end of the law for
righteousness to every one that believeth.

As therefore our sins are imputed to Christ, so the merits or
\ righteousness of Christ are imputed to us through faith.2 1 Cor. i. 30.
of him are ye in Christ Jesus, who of God is made unto us wisdom, and
righteousness, and sanctification, and redemption. 2 Cor. v. 21. he hath
made him to be sin for us who knew no sin, that we might be made the
righteousness of God in him. Rom. iv. 6. even as David also describeth
the blessedness of the man unto whom God imputeth righteousness without
works, v. 19. for as by one man's disobedience many were made sinners,
so by the obedience of one shall many be made righteous. It is evident
therefore that the justification, in so far as we are concerned, is gra-
tuitous ; in so far as Christ is concerned, not gratuitous : inasmuch as
Christ paid the ransom of our sins, which he took upon himself by
imputation, and thus of his own accord, and at his own cost, effected
their expiation; whereas man, paying nothing on his part, but merely
believing, receives as a gift the imputed righteousness of Christ. Finally,
the Father, appeased by this propitiation, pronounces the justification
of all believers. A simpler mode of satisfaction could not have been
devised, nor one more agreeable to equity.

His obedience

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

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

Are absolved from sin and death. Acts x. 43. to him give
all the prophets witness, that through his name whosoever believeth in
him shall receive remission of sins. xxvi. 18. that they may receive forgive-
ness of sins and inheritance among them which are sanctified by faith
which is in me. Rom. v. 18. by the righteousness of one the free gift
came upon all men unto justification of life. viii. 1. there is therefore
now no condemnation to them which are in Christ Jesus, who walk not
after the flesh, but after the Spirit, v. 34. who is he that condemneth f
it is Christ that died — . Coloss. ii. 14. blotting out the hand-writing of
ordinances that was against us, which was contrary to us, and took it
out of the way, nailing it to his cross. Even from the greatest sins.

1 Cor. vi. 9 — 11. neither fornicators, nor idolaters, &c. and such

were some of you; but ye are washed, but ye are sanctified, but ye
are justified. Jer. 1. 20. in that time, saith Jehovah, the iniquity of
Israel shall be sought for, and there shall be none ; and the sins of
Judah, and they shall not be found; for I will pardon them whom I
reserve. Isai. i. 18. though your sins be as scarlet, they shall be as white
a$ snow.

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

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Not by works of the law, but through faith. Gen. xv. 6.
Abraham believed . in Jehovah, and he counted it to him for righteous-
ness. Habak. ii. 4. the just shall live by his faith. John vi. 29. this
is the work of God, that ye believe on him whom he hath sent. Acts
xiii. 39. by him all that believe are justified from all things from which
ye could not be justified by the law of Moses. Rom. iii. 20 — 23. there-
fore by the deeds of the law there shall no flesh be justified in his sight :
for by the law is the knowledge of sin ; but now the righteousness of God
without the law is manifested, being witnessed by the law and the prophets ;
even the righteousness of God which is by faith of Jesus Christ unto all
and upon all them that believe : for there is no difference : for all have
sinned, and come short of the glory of God. v. 27, 28. where is boasting
then? it is excluded: by what law? of works? nay, but by the law
of faith : therefore we conclude that a man is justified by faith without
the deeds of the law. v. 30. seeing it is one God which shall justify the
circumcision by faith, and uncircumcision through faith, iv. 2 — 8. for if
Abraham were justified by works, he hath whereof to glory, but not before
God : for what saith the Scripture ? Abraham believed God, and it was
counted to him for righteousness : now to him that worketh, is the reward
not reckoned of grace, but of debt : but to him that worketh not, but
believeth on him that justifieth the ungodly, his faith is counted for right-
eousness: even as David also describeth the blessedness of the man, unto
whom God imputeth righteousness without works, saying, Blessed are they
whose iniquities are forgiven, and whose sins are covered: blessed is the
man to whom the Lord will not impute sin. ix. 30 — 33. what shall we
say then ? that .... Israel, which followed after the law of righteousness,
hath not attained to the law of righteousness : wherefore ? because they
sought it not by faith, but as it were by the works of the law : for they
stumbled at that stumbling-stone. Gal. ii. 16. knowing that a man is not
justified by the works of the law, but by the faith of Jesus Christ, even
we have believed in Jesus Christ, that we might be justified by the faith
of Christ, and. not by the works of the law, for by the works of the law
shall no flesh be justified, v. 21. / do not frustrate the grace of God;
for if righteousness come by the law, then Christ is dead in vain. iii. 8 — 12.

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the Scripture foreseeing that God would justify the heathen through
faith, preached before the gospel unto Abraham, saying, In thee shall all
nations be blessed : so then they which be of faith, are blessed with faith-
ful Abraham : for as many as are of the works of the law are under the
curse; for it is written, Cursed is every one that continueth not in all
things which are written in the booh of the law to do them : but that no
man is justified by the law in the sight of God, it is evident; for, The
just shall live by faith : and the law is not of faith, but, The man that
doeth them shall live in them. Philipp. iii. 9- that I may be found in him,
not having mine own righteousness, which is of the law, but that which
is through the faith of Christ, the righteousness which is of God by faith.
Heb. xi. 4, &c. by faith Abel offered unto God a more excellent sacrifice
than Cain. Eph. ii. 8, 9- that not of yourselves; it is the gift of God:
not of works, lest any man should boast. Throughout the whole of this
multitude of passages we are said to be justified by faith, and through
faith, and of faith ; whether through faith as an instrument, accord-
ing to the common doctrine, or in any other sense, is not said.
Undoubtedly, if to believe be to act, faith is an action, or rather a
frame of mind acquired and confirmed by a succession of actions,
although in the first instance infused from above; and by this faith
we are justified, as declared in the numerous texts above quoted. An
action, however, is generally considered in the light of an effect, not
of an instrument; or perhaps it may be more properly designated
as the less principal cause. On the other hand, if faith be not in
any degree acquired, but wholly infused from above, there will be the
less hesitation in admitting it as the cause of our justification.

An important question here arises, which is discussed with much
vehemence by the advocates on both sides ; namely, whether faith alone
justifies? Our divines answer in the affirmative; adding, that works are
the effects of faith, not the cause of justification, Rom. iii. 24, 27, 28.
Gal. ii. 16. as above. Others contend that justification is not by faith
alone, on the authority of James ii. 24. by works a man is justified, and
not by faith only. As however the two opinions appear at first sight

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inconsistent with each other, and incapable of being maintained together,
the advocates of the former, to obviate the difficulty arising from the
passage of James, allege that the apostle is speaking of justification in
the sight of men, not in the sight of God. But whoever reads atten-
tively from the fourteenth verse to the end of the chapter, will see that
the apostle is expressly treating of justification in the sight of God. For
the question there at issue relates to the faith which profits, and which
is a living and saving faith ; consequently it cannot relate to that which
justifies only in the sight of men, inasmuch as this latter may be hypo-
critical. When therefore the apostle says that we are justified by works,
and not by faith only, he is speaking of the faith which profits, and
which is a true, living, and saving faith. Considering then that the
apostles, who treat this point of our religion with particular attention,
nowhere, in summing up their doctrine, use words implying that a man
is justified by faith alone, but generally conclude as follows, that a man
is justified by faith without the deeds of the law, Rom. iii. 28. I am at
a loss to conjecture why our divines should have narrowed the terms
of the apostolical conclusion. Had they not so done, the declaration in
the one text, that by faith a man is justified without the deeds of the law,
would have appeared perfectly consistent with that in the other, by works
a man is justified, and not by faith only. For Paul does not say simply
that a man is justified without works, but without the works of the law ;
nor yet by faith alone, but by faith which worheth by love, Gal. v. 6.
Faith has its own works, which may be different from the works of the
law. We are justified therefore by faith, but by a living, not a dead
faith ; and that faith alone which acts is accounted living ; James ii. 1 7,
20, 26. Hence we are justified by faith without the works of the law,
but not without the works of faith; inasmuch as a living and true faith
cannot consist without works, though these latter may differ from the
works of the written law. Such were those of Abraham and Rahab, the
two examples cited by James in illustration of the works of faith, when
the former was prepared to offer up his son, and the latter sheltered
the spies of the Israelites. To these may be added the instance of
Phinehas, whose action was counted unto him for righteousness, Psal.

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cvi. 31. the very same words being used as in the case of Abraham,
whose faith was reckoned to him for righteousness, Gen. xv. 6. Rom.
iv. 9. Nor will it be denied that Phinehas was justified in the sight
of God rather than of men, and that his work recorded Numb. xxv.
11, 12. was a work of faith, not of the law. Phinehas therefore was
justified not by faith alone, but also by the works of faith. The
principle of this doctrine will be developed more fully hereafter, when
the subjects of the gospel and of Christian liberty are considered.

This interpretation, however, affords no countenance to the doctrine of
human merit, inasmuch as both faith itself and its works are the works
of the Spirit, not our own. Eph. ii. 8 — 10. by grace are ye saved through
faith; and that not of yourselves, it is the gift of God; not of works, lest
any man should boast: for we are his workmanship, created in Christ
Jesus unto good works, which God hath before ordained that we should
walk in them. In this passage the works of which a man may boast
are distinguished from those which do not admit of boasting, namely,
the works of faith. So Rom. iii. 27, 28. where is boasting then ? it is
excluded: by what law? of works t nay, but by the law of faith. Now
what is the law of faith, but the works of faith ? Hence, wherever
after works the words of the law are omitted, as in Rom. iv. 2. we must
supply either the works of the law, or, as in the present passage, of the
flesh, with reference to xi. 1. (not of the law, since the apostle is speak-
ing of Abraham, who lived before the law). Otherwise Paul would con-
tradict himself as well as James; he would contradict himself, in saying
that Abraham had whereof to glory through any works whatever,
whereas he had declared in the preceding chapter, v. 27, 28. that by
the law of faith, that is, by the works of faith, boasting was excluded;
he would expressly contradict James, who affirms, as above, that by
works a man is justified, and not by faith only; unless the expression be
understood to mean the works of faith, not the works of the law.
Compare Rom. iv. 13. not through the law, but through the righteousness
of faith. In the same sense is to be understood Matt. v. 20. except your
righteousness shall exceed the righteousness of the Scribes and Pharisees,

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ye shall in no case enter into the kingdom of heaven; whereas their
righteousness was of the exactest kind according to the law. James
i. 25. being not a forgetful hearer, but a doer of the work, this man
shall be blessed. Heb. xii. 14. follow peace with all men, and holiness,
without which no man shall see the Lord. Hence perhaps Rev. ii. 26. he
that heepeth my words to the end, to him will I give power — . 1 John
iii. 7- Utile children, let no man deceive you ; he that doeth righteousness,
is righteous.

Nor does this doctrine derogate in any degree from Christ's satis-
faction ; inasmuch as, our faith being imperfect, the works which proceed
from it cannot be pleasing to God, except in so far as they rest upon
his mercy and the righteousness of Christ, and are sustained by that
foundation alone. Philipp. iii. 9. that I may be found of him, not having
mine own righteousness, which is of the law, but that which is through the
faith of Christ, the righteousness which is of God by faith. Tit. iii. 5 — 7.
not by works of righteousness which we have done, but according to his
mercy he saved us, by the washing of regeneration and renewing of the
Holy Ghost, which he shed on us abundantly through Jesiis Christ our
Saviour; that being justified by his grace, we should be made heirs — .
1 John ii. 29- ye know that every one that doeth righteousness is born
of him.

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

They likewise contend, on the authority of a few passages of
Scripture, that man is justified by his own works. Psal. xviii. 20, 24.

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Jehovah rewarded me according to my righteousness. Rom. ii. 6. who will
render to every man according to his deeds. But to render to every
man according to his deeds is one thing, to render to him on account
of his deeds is another ; nor does it follow from hence that works have
any inherent justifying power, or deserve anything as of their own merit ;
seeing that, if we do anything right, or if God assign any recompense
to our right actions, it is altogether owing to his grace. Hence the
expression in the preceding verse of the same Psalm, he delivered me,
because he delighted in me; and Psal. lxii. 12. unto thee, O Lord, be-
longeth mercy, for thou renderest to every man according to his work.
Finally, the same Psalmist who attributes to himself righteousness,
attributes to himself iniquity in the same sentence; xviii. 23. / was
also upright before him, and I kept myself from mine iniquity.

As to the expression in Matt. xxv. 34, 35. inherit the kingdom ...Jar
I was an hungred, and ye gave me meat, &c. our answer is, that the
sentence which Christ shall pass on that day will not have respect to
faith, which is the internal cause of justification, but to the effects and
signs of that faith, namely, the works done in faith, that he may thereby
make the equity of his judgement manifest to all mankind.

When a man is said to be perfect and just in the sight of God, as
Luke i. 6. of Zacharias and his wife, they were both righteous before
God, walking in all the commandments and ordinances of the Lord,
blameless, this is to be understood according to the measure of human
righteousness, and as compared with the progress of others; or it may
mean that they were endued with a sincere and upright heart, without
dissimulation, (as Deut. xviii. 13. thou shalt be perfect with Jehovah
thy God) which interpretation seems to be favoured by the expres-
sion in the sight of God. Gen. xvii. 1. walk before me, and be thou
perfect. Psal. xix. 13. keep back thy servant also from presumptuous
sins, let them not have dominion over me; then shall I be upright, and
I shall be innocent from the great transgression. Eph. i. 4. he hath
chosen us... that we should be holy and without blame before him in love.

378

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

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

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

Christian Doctrine: Book I, Chapter 23

CHAP. XXIII.

Adoption.

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

Adoption is that act whereby God adopts as his children

THOSE WHO ARE JUSTIFIED THROUGH FAITH.

In one sense we are by nature sons of God, as well as the angels,
inasmuch as he is the author of our being ; Luke iii. 38. which was
the son of Adam, which was the son of God. But the sense here
intended is that of adopted children, such as those probably were,
though in profession only, who are mentioned Gen. vi. 2. the sons of
God saw the daughters of men that they were fair.3 1 Chron. xxviii. 6.
I have chosen him to be my son, and I will be his father. Isai. lvi. 5.
/ will give them a name better than of sons and of daughters ; I will
give them an everlasting name, that shall not be cut off.

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

To these that sober race of men, whose lives
Religious titled them the sons of God,
Shall yield up all their virtue. 621.
But elsewhere Milton understands it of the fallen angels becoming enamoured of the
daughters of men:

Before the flood thou with thy lusty crew,
False titled sons of God, roaming the earth,

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

3c2

380

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

His children. Rom. viii. 15, 16. ye have not received the spirit
of bondage again to fear, but ye have received the Spirit of adoption,
whereby we cry, Abba, Father: the Spirit itself bea?-eth witness ivith
our spirit, that we are the children of God. v. 23. waiting for the
adoption, to wit, the redemption of our body. Philipp. ii. 15. that ye
may be blameless and harmless, the sons of God. 1 John iii. 1, 2. behold
what manner of love the Father hath bestowed upon us, that we should be
called the sons of God. We are also said to be like God, v. 2. and
chap. iv. 17- herein is our love made perfect, that we may have boldness
in the day of judgement ; because as he is, so are we in this world.

From adoption is derived, first, liberty ;4 a privilege which, in virtue
of their title as children of God, was not unknown to the posterity of
Abraham, Deut. xiv. 1. even under the law of bondage. In the spirit
of this liberty, they did not scruple even to infringe the ceremonies of
religion, when their observance would have been inconsistent with the
law of love. Thus they did not circumcise all the people that were born
in the wilderness by the way, Josh. v. 5. and David when he was an

4 'I will now show the wrong it doth, by violating the fundamental privilege of the
gospel, the new birthright of every true believer, christian liberty.' Treatise of Civil Power

in Ecclesiastical Causes. Prose Works, IV. 337 ' that they meddle not rashly with

christian liberty, the birthright and outward testimony of our adoption.' Ibid. 341.

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hungred, did eat that which was not lawful for him to eat, Matt. xii. 4.
compared with 1 Sam. xxi. 6.5 Psal. cxix. 45. / will walk at liberty, for
I seek thy precepts. But the clearer and more perfect light in which
liberty, like adoption itself, has been unfolded by the gospel, renders it
necessary to reserve the fuller exposition of this privilege to that part of
our work in which the subject of the Gospel is considered.

By adoption we are also made heirs through Christ. Gal. iii. 29. if
ye be Chrisfs, then are ye Abraham's seed, and heirs according to the
promise, iv. 7- wherefore thou art no more a servant, but a son; and if
a son, then an heir of God through Christ. Rom. viii. 17. if children,
then heirs; heirs of God, and joint heirs with Christ. Tit. iii. 7. that being
justified by his grace, we should be made heirs according to the hope of
eternal life. 1 Pet. iii. 9. knowing that ye are thereunto called, that ye
should inherit a blessing. This also confers the title of first-born. Heb.

xii. 22, 23. ye are come to the general assembly and church of the

first-born. And of brethren of Christ. Heb. ii. 11, 12. for which cause
he is not ashamed to call them brethren, saying, I will declare thy name
unto my brethren. Hence we are said to be of the household of God.
Eph. ii. 19. now therefore ye are no more strangers and foreigners, but
fellow citizens with the saints, and of the household of God. Hence even
the angels minister unto us. Heb. i. 14. are they not all ministering
spirits, sent forth to minister for them that shall be heirs of salvation f

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

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

Christian Doctrine: Book I, Chapter 24

CHAP. XXIV.

Union and Fellowship

with Christ

and

His Members,

wherein is considered the mystical or invisible Church.

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

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

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

me, and I in thee, that they also may be one in us and the glory

which thou gavest me I have given them, that they may be one, even as
we are one ; J in them, and thou in me, that they may be made perfect
in one. 1 Cor. vi. 17. he that is joined to the Lord, is one spirit. 1 John
ii. 23. whosoever denieth the Son, the same hath not the Father ; but he
that acknowledged the Soti, hath the Father also. iii. 24. he that keep-

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

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

From this our fellowship with Christ arises the mutual fellowship
of the niembers^ of Christ's body among themselves, called in the
Apostles' Creed The Communion of Saints. Rom. xii. 4, 5. for as
we have many members in one body, and all members have not the
same office; so we, being many, are one body in Christ, and every one
members one of another. 1 Cor. xii. 12, 13. as the body is one, and hath
many members, and all the members of that one body, being many, are
one body, so also is Christ: for by one Spirit are we all baptized into
one body, whether we be Jews or Gentiles, whether we be bond or free ;
and have been all made to drink into one Spirit, v. 27. ye are the
body of Christ, and members in particular.

384

Lastly, from this union and fellowship of the regenerate with the
Father and Christ, and of the members of Christ's body among themselves,
results the mystical body called The Invisible Church, whereof
Christ is the head. 1 Thess. i. 1. unto the church of the Thessalonians
which is in God the Father, and in the Lord Jesus Christ. See
also 2 Thess. i. 1. John xi. 52. not for that nation only, but that also
he should gather together in one the children of God that were scat-
tered abroad. 2 Cor. vi. 16. ye are the temple of the living God.
Gal. iv. 26. Jerusalem which is above is free, which is the mother of us
all. Eph. i. 22, 23. he gave him to be the head over all things to the
church, which is his body, the fulness qf him that filleth all in all. iv.
13, 15, 16. till we all come in the unity of the faith, and of the know-
ledge of the Son of God, unto a perfect man, unto the measure of the
stature of the fulness of Christ ; that we may grow up into him in all
things, which is the head, even Christ ; from whom the whole body fitly
joined together and compacted by that which every joint supplieth, accord-
ing to the effectual working in the measure qf every part, maketh in-
crease of the body unto the edifying of itself in love. v. 23. Christ is
the head of the church, and he is the Saviour qf the body. Col. i. 18, 19-
he is the head qf the body, the church, ii. 19. not holding the head, from
which all the body by joints and bands having nourishment ministered,
and knit together, increaseth with the increase of God. i. 24. for his
body's sake, which is the church. Heb. iii. 6. Christ as a son over his
own house, whose house are we. xii. 22, 23. ye are come unto Mount
Sion, and unto the city of the living God, the heavenly Jerusalem, and to
an innumerable company of angels, to the general assembly and church
of the first-born, which are written in heaven, and to God the Judge qf
all, and to the spirits of just men made perfect.

Seeing then that the body of Christ is mystically one, it follows that
the fellowship of his members must also be mystical, and not confined
to place or time, inasmuch as it is composed of individuals of widely
separated countries, and of all ages from the foundation of the world.
Rom. ii. 29- he is a Jew which is one inwardly, and circumcision is that

385

of the heart, in the spirit, and not in the letter ; whose praise is not of
men, but of God. Eph. ii. 19 — 22. now therefore ye are no more
strangers and foreigners, but follow citizens with the saints, and of
the household of God ; and are built upon the foundation of the apostles
and prophets, Jesus Christ himself being the chief corner-stone ; in whom
all the building fitly framed together, groweth unto an holy temple in
the Lord: in whom ye also are builded together for an habitation of God
through the Spirit. Col. ii. 5. though I be absent in the flesh, yet am
I with you in the spirit, joying and beholding your order, and the
stedfastness of your faith in Christ.

The love of Christ towards his invisible and spotless Church is de-
scribed by the appropriate figure of conjugal love.6 Rev. xix. 7. the
marriage of the Lamb is come, and his wife hath made herself ready.

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

6 ' Marriage, which is the nearest resemblance of our union with Christ—/ Tetrachordon.
Prose Works, II. 138. 'Marriage, which is the dearest league of love, and the dearest re-
semblance of that love which in Christ is dearest to his Church/ Reply to an Answer against
the Doctrine and Discipline of Divorce. Ibid. 255.

Christian Doctrine: Book I, Chapter 25

CHAP. XXV.

Of
Imperfect Glorification,

wherein are considered

the Doctrines

Assurance and Final Perseverance.

Of that increase which has reference to the Father and Son conjointly,
the remaining part is Glorification.

Glorification is either imperfect or perfect.

Imperfect glorification is that state wherein, being justified

AND ADOPTED BY GOD THE FATHER, WE ARE FILLED WITH A CON-
SCIOUSNESS OF PRESENT GRACE AND EXCELLENCY, AS WELL AS WITH
AN EXPECTATION OF FUTURE GLORY, INSOMUCH THAT OUR BLESSED-
NESS IS IN A MANNER ALREADY BEGUN. John Xvii. 22. the glory

which thou gavest me, I have given them.

St. Paul traces this glorification by progressive steps, from its ori-
ginal source in the prescience of God himself: Rom. viii. 29, 30. whom
he did foreknow, he also did predestinate to he conformed to the image of

his Son moreover, whom he did predestinate, them he also called; and

whom he called, them he also justified; and whom he justified, them he
also glorified, xv. 7- receive ye one another, as Christ also received us

387

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

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

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

of all grace, who hath called us make you perfect, stablish, strengthen,

settle you. Jude 24. unto him that is able to keep you from falling, and
to present you faultless before the presence of his glory with exceeding-
joy.

These three, regeneration, increase, and preservation in the faith, con-
sidered as proximate causes on the part of God, and their effects, as
faith, love, &c. considered as proximate causes on the part of man, or
as acting in man, produce assurance of salvation, and the final

PERSEVERANCE OF THE SAINTS.

3d 2

388

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

Hence assurance of salvation is a certain degree or gra-
dation OF FAITH, WHEREBY A MAN HAS A FIRM PERSUASION AND
CONVICTION, FOUNDED ON THE TESTIMONY OF THE SPIRIT, THAT
IF HE BELIEVE AND CONTINUE IN FAITH AND LOVE, HAVING BEEN
JUSTIFIED AND ADOPTED, AND PARTLY GLORIFIED BY UNION AND
FELLOWSHIP WITH CHRIST AND THE FATHER, HE WILL AT LENGTH
MOST CERTAINLY ATTAIN TO EVERLASTING TIFF. AND THE CONSUM-
MATION OF GLORY.

Has a firm persuasion; or, to speak more properly, ought, and
is entitled to have a firm persuasion. 2 Pet. i. 10. wherefore the rather,
brethren, give diligence to make your calling and election sure, that is,
the fruit of your calling and election, eternal life; for the calling itself
cannot be made more sure, inasmuch as it is already past; but this
is of no avail, unless we give diligence to make both sure. It follows,
that, as far as this depends upon ourselves, it must be in our own
power to make it sure.

If he believe. John iii. 16. that whosoever believeth in him should
not perish, but have everlasting life. See also vi. 47. Rom. v. 2. by
whom also we have access by faith into this grace wherein we stand, and
rejoice in hope of the glory of God. 2 Cor. xiii. 5. examine yourselves
whether ye be in the faith ; prove your own selves : know ye not your own

389

selves, how that Jesus Christ is in you, except ye be reprobates? But
Christ dwells in our hearts by faith, Eph. iii. 17. Hence we are enjoined
to prove our faith, lest we should be reprobates ; not our election, which
cannot be sure without faith.

Continue in faith and love. Heb. vi. 18 — 20. that we might
have a strong consolation who have fled for refuge to lay hold upon the
hope set before us; which hope we have as an anchor of the soul both
sure and stedfast, and which entereth into that within the veil. x. 22, 23.
let us draw near with a true heart, in fill assurance of faith, having our
hearts sprinkled from an evil conscience, and our bodies washed with pure
water: let us hold fast the profession of our faith without wavering.
2 Pet. i. 9 — 11. he that lacketh these things, is blind, and cannot see afar
off, and hath forgotten that he was purged from his old sins : where-
fore the rather, brethren, &c for so an entrance shall be ministered

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

Having been justified. Rom. v. 9, 10. much more then, being

now justified by Ms blood, we shall be saved from wrath through him :

for if when we were enemies, we were reconciled to God by the death

of his Son, much more being reconciled, we shall be saved by his life. We

are only justified, however, through faith.

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

390

On the testimony of the Spirit. Rom. viii. 16. the Spirit itself
beareth witness with our spirit that we are the children of God. Eph. i.
13, 14. in whom ye also trusted after that ye heard the word of truth, the
gospel of your salvation; in whom also, after that ye believed, ye were
sealed with that holy Spirit of promise, which is the earnest of our
inheritance until the redemption of the purchased possession, unto the
praise of his glory, iv. 30. grieve not the Holy Spirit of God, whereby
ye are sealed unto the day of redemption. 1 Thess. v. 19- quench not
the Spirit. Certainly, if we grieve the Holy Spirit, if we quench that
by which we were sealed, we must at the same time quench the assur-
ance of our salvation.

This assurance of salvation produces a joy unspeakable. John xv.

10,11. ye shall abide in my love these things have I spoken unto

you, that my joy might remain in you, and that your joy might be full.
Rom. xiv. 17- the kingdom of God is not meat and drink, but right-
eousness and peace and joy in the Holy Ghost. 1 Pet. i. 8, 9- in whom,
though now ye see him not, yet believing, ye rejoice with joy unspeakable
and full of glory ; receiving the end of your faith, even the salvation of
your souls.

The final perseverance of the saints is the gift of God

WHO PRESERVES THEM, WHEREBY THEY WHO ARE FOREKNOWN, ELECT
AND BORN AGAIN, AND SEALED BY THE HOLY SPIRIT, PERSEVERE TO
THE END IN THE FAITH AND GRACE OF GOD, AND NEVER ENTIRELY
FALL AWAY THROUGH ANY POWER OR MALICE OF THE DEVIL OR THE
WORLD, SO LONG AS NOTHING IS WANTING ON THEIR OWN PARTS,
AND THEY CONTINUE TO THE UTMOST IN THE MAINTENANCE OF
FAITH AND LOVE.

The gift of God's preserving power. Psal. xxvi. 1. / have
trusted in Jehovah, therefore I shall not slide. Luke xxii. 32. / have
prayed for thee that thy faith fail not. John vi. 37. all that the Father
giveth me shall come to me ; and him that cometh to me I will in nowise

391

cast out. Rom. v. 5. hope maketh not ashamed, because the love of God
is shed abroad in our hearts by the Holy Ghost which is given unto us.
Jude 1. preserved in Jesus Christ.

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

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

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

SO LONG AS NOTHING IS WANTING ON THEIR OWN PARTS. Ill

adding this limitation, I was influenced by what I had observed to be
the uniform tenor of Scripture. Psal. cxxv. 1, 2. they that trust in
Jehovah shall be as mount Sion, which cannot be removed, but abideth for
ever. 2 Chron. xv. 2. Jehovah is with you, while ye be with him ; and if
ye seek him, he will be found of you ; but if ye forsake him, he will
forsake you. Jer. xxxii. 40. / will make an everlasting covenant with them,
that I will not turn away from them to do them good; but I will put
my fear in their hearts, that they shall not depart from me. In pro-
mising to put his fear in their hearts, that they shall not depart from
him, God merely engages to perform what is requisite on his part,

^j.

392

namely, to bestow such a supply of grace as should be sufficient, if pro-
perly employed, to retain them in his way. At the same time he enters
into a covenant with them. Now a covenant implies certain conditions
to be performed, not by one, but by both the parties. They shall not
depart from me; that is, from my external worship, as the whole of the
context shows, from the thirty-seventh verse to the end of the chapter,
compared with the twentieth and twenty-first verses of the following ;
if ye can break my covenant of the day.... then may also my covenant be
broken with David my servant... and with the Levites. Lastly, it appears
that these very persons, in whose hearts he promised to put his fear
that they should not depart from him, did actually so depart ; for
the same promise is made to their children, chap, xxxii. 39. The event
therefore proved, that although God had according to compact put his
fear into their hearts to the very end that they should not depart, they
nevertheless departed through their own fault and depravity. Moreover,
the words are addressed to, and include, the whole nation ; but the whole
nation was not elect ; it follows therefore that the passage cannot refer to
the elect exclusively, as is contended. Ezek. xi. 19 — 21. / will give them
one heart, and I will put a new spirit within you ; and I will take the stony
heart out of their flesh — that they may walk in my statutes ;.... but as for
them whose heart walketh after the heart of their detestable things and their
abominations, I will recompense their way upon their own heads. Matt,
vii. 24, 25. whosoever heareth these sayings of mine and doeth them, I will
liken him unto a ivise man that built his house upon the rock. John iv. 14.
whosoever drinketh of the water that I shall give him.... it shall be in him
a well of water springing up into everlasting life. vi. 51. if any man eat
of this bread he shall live for ever. 1 Cor. x. 12. let him that thinketh
he standeth, take heed lest he fall. Philipp. ii. 12. work out your own
salvation with fear and trembling. 1 John ii. 17. he that doeth the will of
God, abideth for ever. v. 28. abide in him, that when he shall appear,
we may have confidence, and not be ashamed before him at his coming.

Continue to the utmost in the maintenance of faith and
love. This clause is subjoined for the same reason as the former. John

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xv. 2. every branch in me that beareth not fruit he taketh away. v. 6. if
a man abide not in me, he is cast forth as a branch, and is withered, and
men gather them, and cast them into the fire, and they are burned, v. 10.
if ye keep my commandments, ye shall abide in my love, even as I have
kept my Father's commandments, and abide in his love. Rom. xi. 20.
because of unbelief they were broken off, and thou standest by faith, v. 22.
behold therefore the goodness and severity of God; on them which fell,
severity ; but toward thee, goodness, if thou continue in his goodness ; other-
wise thou also shalt be cut off. Thus the gifts of God are said to be
without repentance, v. 29- inasmuch as he did not repent of his promise to
Abraham and his seed, although the greater part of them had revolted ;
but it does not follow that he did not change his purpose towards those,
who had first changed theirs towards him. 2 Cor. i. 24. by faith ye stand.
Eph. iii. 17. being rooted and grounded in love. 1 Pet. i. 5. who are kept
by the power of God through faith unto salvation. 2 Pet. i. 5 — 10. beside
this, giving all diligence, add to your faith virtue..... for if these things be
in you, and abound, they make you that ye shall neither be barren nor
unfruitful.... for if ye do these things, ye shall never fall. , That a real
believer, however, may fall irrecoverably, the same apostle shows, chap,
ii. 18. they allure through the lusts of the flesh, through much wantonness,
those that were clean escaped from them who live in error ; if indeed
this be the right reading, and not, as others contend, escaped a little:7
not to mention, that it appears doubtful whether the knowledge of the Lord
should be understood here of a saving faith, and not of an historical
only ; and whether their escape from the pollutions of the world implies
a truly regenerate and Christian purity of life, and not a mere outward
and philosophical morality: so that from this passage nothing certain can be
inferred. The text in Ezekiel, xviii. 26. is clearer ; when a righteous man

7 The Alexandrian MS. here reads 6\fycK, a little, instead of ovrm. Other MSS. read
6\iyov, and the Vulgate paululum. Wetstein's note upon the passage gives a full view of
the various readings, and the authorities on which they rest. '0A17&K A.B. 8, 9, 19- in ora 25.
Editio Colincei. Versio Vulg. Syr. utraque. Copt. JEthiop. Ephrem. prob. S. Castalione,
T. A. Bengelio. 6\iyov 32, 42. Editio Complut. Plant. Genev. ovra* 40. 6\iyov D. Heinsius.
ou'touc Erasini. olvo(p\vyovvTcr: R. Bentleius.'

3 £

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turneth away from his righteousness ...he shall die. The righteousness here
intended must necessarily be true righteousness, being that from which
whosoever turns shall die. But, it is replied, the event is conditional,
if he turneth away; which, on our hypothesis, will never happen.
I answer, first, that the Hebrew does not express any condition, and,
secondly, that if it were so, an absurd and impracticable condition is in-
consistent with the character of God. Two suppositions, both of them
equally possible, are here made; v. 21. if the wicked will turn from all his
sins ; v. 26. when a righteous man turneth away from his righteousness ;
hence v. 25. is not the way of the Lord equal ? The same mode of
reasoning occurs again xxxiii. 12, 13, &c. Paul was a true believer,
and yet he says, 1 Cor. ix. 27. / keep under my body and bring it into
subjection, lest that by any means when I have preached to others, I myself
should be a castaway. The apostle to the Hebrews, vi. 4 — 6. seems also
to speak of the possible final apostasy of the real believer, if the concluding
clause of the passage be attentively considered : if they shall fall away,
to renew them again unto repentance ; for the state described in the fourth
and fifth verses, and from which they are represented as having fallen,
can scarcely have been other than a regenerate state. Christ therefore
prayed to the Father that the faith of Peter might not fail, Luke xxii.
32. For it was possible for his faith to fail through his own fault, without
any failure in the ordinary gifts of God's grace ; wherefore Christ prayed,
not that the grace of God, but that the faith of Peter, might not fail;
which was to be dreaded at that time, unless he were strengthened by
an extraordinary effusion of the grace of God at the request of Christ,
1 Tim. i. 19- holding faith and a good conscience, which some having put
away, concerning faith have made shipwreck. It cannot be doubted that
the faith and good conscience which some had put away, as well as
the faith concerning which some had made shipwreck, was genuine.

Accordingly, not the elect, but those who continue to the end, are
said to obtain salvation. Matt. xxiv. 12, 13. the love of many shall wax
cold; but he that shall endure unto the end, the same shall be saved. See
also x. 22. Heb. iii. 6. whose house are we, if we hold fast the confidence

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and the rejoicing of the hope even to the end. v. 14. we are made par-
takers of Christ, if we hold the beginning of our confidence steadfast unto
the end. 1 John ii. 24. if that which ye have heard from the beginning
shall remain in you, ye also shall continue in the Son. Rev. ii. 10. be
thou faithful unto death, and I will give thee a crown of life. iii. 11.
hold that fast which thou hast, that no man take thy crown. John viii. 31.
if ye continue in my word, then are ye my disciples indeed. From this
last passage, however, our opponents draw the inverse inference, if ye be
my disciples indeed, ye will continue; in other words, your continuance
will be a proof of your being really my disciples; in support of which
they quote 1 John ii. 19- if they had been of us, they would no doubt have
continued with us; but they went out, that it might be made manifest that
they were not all of his. I reply, that these texts do not contradict each
other, inasmuch as the apostle is not here laying down a rule applicable
to believers in general, formally deduced from necessary causes; but
merely giving his judgement concerning certain antichrists, which judge-
ment, according to a common practice, he had formed from the event.
He does not say, therefore, if they had been of us, it was impossible but
that they should have continued with us, nor does he mention the causes
of this impossibility ; but he merely says, they would have continued. His
argument is as follows; since it is very rare that a true disciple does
not continue in the faith, it is natural to suppose that they would
have continued in it, if they had been true disciples. But they went
out from us. Why ? Not to show that true believers could never
depart from the faith, but that all who walked with the apostles were
not true believers, inasmuch as true believers very rarely acted as they
had done. In the same way it might be said of an individual, ' if
he had been a real friend, he would never have been unfaithful ;'
not because it is impossible that a real friend should ever be un-
faithful, but because the case very seldom happens.8 That the apostle
could not have intended to lay down a rule of universal application,

8 ' Sed inquies, vulgo dicitur de amico, eum nunquam fuisse verum armcum, qui tandem
desiit esse. Respondeo, id non esse usquequaque et semper verum. Potest forsan id de
aliquibus dici, sed non de omnibus/ &c. Curcellaei Instit. VII. 10, 12. .j

3 E 2

396

will be shown by inverting the hypothesis ; if they had continued,
they would no doubt have been of us ; whereas many hypocrites con-
tinue in outward communion with the church even till their death,
and never go out from it. As therefore those who continue are not
known to be real believers simply from their continuing, so neither are
those who do not continue proved thereby never to have been real
believers ; this only is certain, that when they went out from the
church, they were not then real believers. For neither does Christ,
with whom John undoubtedly agreed, argue thus, ye are my disciples
indeed, if ye continue in my word, but thus ; if ye continue indeed (for
this latter word must be taken with both members of the sentence)
then will ye be indeed my disciples ; therefore, if ye do not continue, ye
will not be my disciples.

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

397

to the utmost of his power, that he do righteousness, that he love his
brother, that he remain himself in love, in order that God and his seed
may also remain in him ; that finally he keep himself. Further, in
what sense is it said, he cannot sin, when the apostle has already
declared chap. i. 8. if we say that we have no sin, we deceive ourselves,
and the truth is not in us? Doubtless we ought to understand by
this phrase that he does not easily fall into sin, not voluntarily and
intentionally, not wilfully and presumptuously, but with reluctance and
remorse; and that he does not persist in the habit of sinning; for
which reasons, and above all for Christ's sake, sin is not imputed to
him. If then so much caution be necessary in explaining the word sin,
we ought to proceed with no less care in the interpretation of the
remaining part of the verse; and not to take advantage of the sim-
plicity of style peculiar to this apostle, for the purpose of establishing
a doctrine in itself absurd. For not to be able, as the Remonstrant
divines have rightly observed,9 does not always signify absolute im-
possibility, either in common language or in Scripture. Thus we
often say that a particular thing cannot be done, meaning that it
cannot be done with convenience, honour, or facility, or with a safe
conscience, or consistently with modesty, or credit, or dignity, or
good faith.1 In this sense it is said, Luke xi. 7- / cannot rise and
give thee,* although the speaker shortly afterwards rises. So also
Acts iv. 20. we cannot but speak the things which we have seen
and heard. Matt. xii. 34. how can ye, being evil, speak good things?

9 See Acta et Scripta Synodalia Dordracena, in Defensione sententice Remonslrantium circa
Articulum V. de Perseveraniia. ' In communi vita nihil familiarius est, quam illud impos-
sible dicere, quod alicujus ingenio et naturae repugnat; ut temperantem hominem non
posse inebriari ; doctum hominem non posse ferre contemptum ; probum hominem non posse
calumniari, &c. In scripturis, 2 Cor. xiii. 8. non possumus quidquam adversus veritatem.
Sic Act. iv. 20. Quibus phrasibus non omnimodo impossibilitas earum rerum quae fieri non
posse dicuntur, indicatur, sed tantum moralis sive ethica, &c.' p. 320 — 324.

1 f Apostoli mens est, ilium qui ex Deo natus est, quatenus ex prihcipio regeneration's
suae operatur, non posse peccato servire ; sicut dicimus eum qui liberalis est, non posse
sordide se gerere ; qui temperans, non posse gulae aut libidini indulgere ; non quod ab-
solute non possint in talia peccata labi, sed quia cum lapsi sunt, non se ut liberales aut
temperantes solent et convenit, gesserunt.' Curcellaei Ivstit. VII. 3. Q.

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whereas it is easy even for hypocrites to speak good things. In like
manner, when it is said in the present passage he cannot sin, the meaning
is, that he cannot easily fall into sin, and therefore cannot easily depart
from the faith. The same divines have displayed equal sagacity and
research in their explanation of the reason assigned by the apostle, for his
seed remaineth in him; where they show that to remain in him means
the same as to be in him. So John xiv. 7. he dwelleth with you, and shall
be in you. Thus also in the fourteenth verse of the very chapter under
consideration ; he that loveth not his brother abideth in death ; that is,
so long as he does not love his brother; for in any other sense it
would be impossible for a man to escape death who had ever been
guilty of not loving his brother. Whosoever therefore is born of God
cannot sin, because his seed remaineth or is in him; it is in him as long
as he does not himself quench it, for even the Spirit can be quenched;
it remains in him, moreover, as long as he himself remains in love.

Those, however, who do not persevere in the faith, are in ordinary
cases to be accounted unregenerate and devoid of genuine belief; seeing
that God who keeps us is faithful, and that he has given believers so many
pledges of salvation, namely, election, regeneration, justification, adoption,
union and fellowship with him conjointly with Christ and the Spirit,
who is the earnest and seal of the covenant; seeing also that the work
of glorification is in them already begun. Prov. xxiv. 16. a just man
falleth seven times, and riseth up again, but the wicked shall fall into
mischief. Matt. xxv. 3. they that were foolish took their lamps, and took
no oil with them. Luke viii. 13. these have no root. 2 Pet. ii. 22. the dog
is turned to his own vomit again, and the sow that was washed to her
wallowing in the mire. 1 John ii. 19. they went out from us.

Or perhaps they are to be considered as apostates from the faith, in
that sense of faith in which it is the object, not the cause of belief.
1 Tim. iv. 1. the Spirit speaketh expressly, that in the latter times some
shall depart from the faith, giving heed to seducing spirits, and doctrines
of devils. Gal. v. 4. Christ is become of no effect unto you, whosoever of

399

you are justified by the law; ye are fallen from grace. However this
may be, it is our duty to intreat God with constant prayer, in the
words of the apostle, 2 Thess. i. 11. that our God would count us
worthy of this calling, and fulfil all the good pleasure of his goodness,
and the work of faith with power.

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

v_A

Christian Doctrine: Book I, Chapter 26

CHAP. XXVI.

The Manifestation of the Covenant of Grace ;

including
The Law of God.

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

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

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

Even under the law the existence of a Redeemer and the neces-
sity of redemption are perceptible, though obscurely and indistinctly.
Heb. ix. 8, &c. the way into the holiest of all was not yet made manifest,
while as the first tabernacle was yet standing ; which was a figure for the

401

time then present, in which were offered both gifts and sacrifices, that
could not make him that did the service perfect, as pertaining to the con-
science; which stood only in meats and drinks, and divers washings, and
carnal ordinances (or righteousness of the flesh), imposed on them until
the time of reformation. Under the gospel both the Redeemer and the
truth of his redemption are more explicitly understood. John i. 17. the
law was given by Moses, but grace and truth came by Jesus Christ.

The Law of God is either written or unwritten.

The unwritten law is no other than that law of nature given origi-
nally to Adam,2 and of which a certain remnant, or imperfect illumina-
tion, still dwells in the hearts of all mankind ; which, in the regenerate,
under the influence of the Holy Spirit, is daily tending towards a
renewal of its primitive brightness. Rom. i. 19. God hath showed it unto
them. v. 32. who knowing the judgement of God, that they which commit
such things are worthy of death, not only do the same, but have pleasure
in them that do them. ii. 14, 15. the Gentiles, which have not the law, do
by nature the things contained in the law, these having not the law,
are a law unto themselves ; which show the work of the law written in
their hearts.

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

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

Even before Moses the law was already in part delivered, although
not in a written form. Gen. iv. 3, 4. Cain brought of the fruit of the

2 See page 260, note 5.
3 F

402

ground an offering unto Jehovah, v. 26. then began men to call upon the
name of Jehovah, vii. 1, 2. thee have I seen righteous before me in this
generation : of every clean beast, &c. viii. 20, 21, &c. Noah builded an
altar unto Jehovah. 2 Pet. ii. 5. Noah, a preacher of righteousness. The
same is said of the other patriarchs before Moses. Gen. xii. 4, 5. xiii. 18.
xxv. 22. xxviii. 18. Ceremonial purification is likewise mentioned, xxxv. 2.
be clean and change your garments. Compare v. 14. Exod. xvii. 5.

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

The symbols of expiation and redemption, both before and under
Moses, were the sacrifices and the priests, Melchizedec and Aaron with
his posterity.3 Heb. viii. 5. who serve unto the example and shadow of
heavenly things.

The Mosaic law was a written code consisting of many

PRECEPTS, INTENDED FOR THE ISRAELITES ALONE, WITH A PROMISE
OF LIFE TO SUCH AS SHOULD KEEP THEM, AND A CURSE ON
SUCH AS SHOULD BE DISOBEDIENT ; TO THE END THAT THEY,
BEING LED THEREBY TO AN ACKNOWLEDGEMENT OF THE DEPRAVITY
OF MANKIND, AND CONSEQUENTLY OF THEIR OWN, MIGHT HAVE RE-
COURSE TO THE RIGHTEOUSNESS OF THE PROMISED SAVIOUR ; AND
THAT THEY, AND IN PROCESS OF TIME ALL OTHER NATIONS, MIGHT
BE LED UNDER THE GOSPEL FROM THE WEAK AND SERVILE RUDI-
MENTS OF THIS ELEMENTARY INSTITUTION4 TO THE FULL STRENGTH

3 ' Melchisedec . . . incited to do so, first, by the secret providence of God, intending him for
a type of Christ and his priesthood.' The likeliest means to remove Hirelings out of the Church.
Prose Works, III. 357.

4 ' It cannot be unknown by what expressions the holy apostle St. Paul spares not to explain
to us the nature and condition of the law, calling those ordinances, which were the chief and
essential office of the priests, the elements and rudiments of the world, both weak and beggarly.'
Reason of Church Government urged against Prelaty. Prose Works, I. 91. 'St. Paul com-
prehends

403

OF THE NEW CREATURE, AND A MANLY LIBERTY WORTHY THE SONS

of God. Heb. ix. 8, &c. as above.

Intended for the Israelites alone. Exod. xix. 5, 6. if ye will
obey my voice indeed, and keep my covenant, then ye shall be a peculiar
treasure unto me above all people; for all the earth is mine: and ye
shall be unto me a kingdom of priests, and an holy nation. Deut. iv. 45.
these are the testimonies, and the statutes, and the judgements, which Moses
spake unto the children of Israel, after they came forth out of Egypt.
1 Kings viii. 21. / have set there a place for the ark, wherein is the
covenant of Jehovah, which he made with our fathers when he brought them
out of the land of Egypt. Psal. cxlvii. 19, 20. he showeth his word unto
Jacob, his statutes and his judgements unto Israel: he hath not dealt
so with any nation, and as for his judgements, they have not known them.
This wall of partition between the Gentiles and Israelites was at length
broken down by the death of Christ, Eph. ii. 14. until which time
the Gentiles were aliens from the whole of the covenant, v. 12.
being aliens from the commonwealth of Israel. Acts xiv. 16, 17. who in
times past suffered all nations to walk in their own ways : nevertheless
he left not himself without witness, &c. xvii. 27, 28, 30. that they should
seek the Lord, if haply they might feel after him, and find him, though he

be not far from every one of us the times of this ignorance God

winked at

With a promise of life ; namely, temporal life, as is obvious
from the whole of the twenty-sixth chapter of Leviticus. Lev. xviii. 5.
ye shall keep my statutes, which if a man do, he shall live in them.
Deut. vi. 25. it shall be our righteousness, if we observe to do all these
commandments before Jehovah our God, as he hath commanded us.
Gal. iii. 12. the law is not of faith ; but the man that doeth them shall
live in them. Though the law, however, does not promise eternal life,

prehends both kinds alike, that is to say, both ceremony and circumstance, under one and
the same contemptuous name of c weak and beggarly rudiments.' Treatise of Civil Power in
Ecclesiastical Causes, IV. 338.

3F 2

404

this latter seems to be implied in the language of the prophets. Zech.
iii. 7- / will give thee places to walk among these that stand by. Luke
x. 25 — 28. See also below, on the resurrection.

A CURSE ON SUCH AS SHOULD BE DISOBEDIENT. Deut. XXVii. 26.

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

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

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

405

Hence also the conflict in the mind of Paul while under the curse
of the law, and the thanks which he renders to God for the atone-
ment of Christ ; Rom. vii. 24, 25. O wretched man that I am, who shall
deliver me from the body of this death f x. 4. Christ is the end of
the law for righteousness to every one that believeth. Gal. iii. 11. that
no man is justified by the law in the sight of God, it is evident, for the
just shall live by faith, v. 13. Christ hath redeemed us from the curse of
the law. v. 21. if there had been a law given which could have given life,
verily righteousness should have been by the law. v. 22. but the Scripture
hath concluded all under sin, that the promise by faith of Jesus Christ
might be given to them that believe ; concluded, that is, declared all guilty
of sin. v. 24. wherefore the law was our schoolmaster to bring us unto Christ, J
that we might be justified by faith. 2 Cor. iii. 6. the letter killeth, that is,
the letter of the law (elsewhere called the elements) killeth, in other
words, does not promise eternal life. Col. ii. 14. blotting out the hand-
writing of ordinances that was against us, which was contrary to us. Thus
the imperfection of the law was manifested in the person of Moses
himself; for Moses, who was a type of the law, could not bring the
children of Israel into the land of Canaan, that is, into eternal rest ; but
an entrance was given to them under Joshua, or Jesus.5 Hence
Peter testifies that eternal salvation was through Christ alone under
the law, equally as under the gospel, although he was not then re-
vealed : Acts xv. 10, 11. why tempt ye God, to put a yoke upon the neck
of the disciples, which neither our fathers nor we were able to bear ? but
we believe that through the grace of the Lord Jesus Christ we shall be
saved, even as they. Heb. xiii. 8. Jesus Christ the same yesterday, and

. . . Therefore shall not Moses, though of God

Highly belov'd, being but the minister

Of law, his people into Canaan lead ;

But Joshua, whom the Gentiles Jesus call,

His name and office bearing, who shall quell

The adversary serpent, and bring back

Through the world's wilderness long-wander'd man

Safe to eternal Paradise of rest. Paradise Lost, XII. 307.

406

to-day, and for ever. For although, under the law, as many as were
able to keep all the commandments were justified, the promise extended
only to happiness in this life : Deut. vi. 24, 25. Jehovah commanded us
to do all these statutes, to fear Jehovah our God, for our good always,
that he might preserve us alive, &c. ... and it shall be our righteousness
if we observe to do all these commandments. But what neither the law
itself nor the observers of the law could attain, faith in God through
Christ has attained, and that even to eternal life.

Christian Doctrine: Book I, Chapter 27

CHAP. XXVII.

The Gospel

and

Christian Liberty.

I he Gospel is the new dispensation of the covenant of

GRACE, FAR MORE EXCELLENT AND PERFECT THAN THE LAW, AN-
NOUNCED FIRST OBSCURELY BY MOSES AND THE PROPHETS, AFTER-
WARDS IN THE CLEAREST TERMS BY CHRIST HIMSELF, AND HIS
APOSTLES AND EVANGELISTS,6 WRITTEN SINCE BY THE HOLY SPIRIT
IN THE HEARTS OF BELIEVERS,7 AND ORDAINED TO CONTINUE EVEN
TO THE END OF THE WORLD, CONTAINING A PROMISE OF ETERNAL
LIFE TO ALL IN ALL NATIONS WHO SHALL BELIEVE IN CHRIST
WHEN REVEALED TO THEM, AND A THREAT OF ETERNAL DEATH
TO SUCH AS SHALL NOT BELIEVE.

The new dispensation. Jer. xxxi. 31 — 33, compared with Heb.

viii. 8, 9- / will make a new covenant with the house of Israel, and with

the house of Judah, not according to the covenant that I made with their

fathers. It is called the new testament, Matt. xxvi. 28. Mark xiv. 24.

6 Thy great Deliverer, who shall bruise

The Serpent's head; whereof to thee anon

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

The Woman's seed, obscurely then foretold,

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

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

408

Luke xxii. 20. 1 Cor. xi. 25. 2 Cor. iii. 6. But the word &a0>/K)/, in
the Hebrew nn^, is generally used by the inspired writers for ovi/Ofa,
covenant, and is rendered in Latin by the word pactum, 2 Cor. iii. 14.
Gal. iv. 24. veteris pacti.% The Gospel is only once called testament in a
proper sense, for a particular reason which is there subjoined. Heb. ix. 15,
16, &c. for this cause he is the mediator of the new testament, that by
means of death for the redemption of the transgressions that were under
the first testament, they which are called might receive the promise of
eternal inheritance ; for where a testament is, there must also of necessity
he the death of the testator.

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

for those priests were made without an oath, but this with an oath

by so much was Jesus made a surety of a better covenant, viii. 6, &c.
by how much more also he is the mediator of a better covenant, which

was established upon better promises, &c / will put my laws into their

mind. James i. 25. whoso looketh into the perfect law of liberty, and
continueth therein, he being not a forgetful hearer, but a doer of the
work, this man shall be blessed in his deed. 1 Pet. i. 10, &c. of which
salvation the prophets have inquired and searched diligently, who prophe-
sied of the grace that should come unto you with the Holy Ghost

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

8 Beza's Translation. Teslamentum vetus. Tremellius. Veteris testamenli. Vulgate.

409

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

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

Jer. xxxi. 31 — 33. behold the days come but this shall be the covenant

that I will make with the house of Israel; After those days, saith Je-
hovah, (a declaration particularly worthy of attention, as it specifies in
what respect the new covenant is more excellent than the old) / will
put my law in their inward parts, and write it in their hearts — , com-
pared with Heb. viii. 10, &c. this is the covenant I will put my laws into

their mind and I will be to them a God, and they shall be to me a

people. Joel ii. 28. it shall come to pass afterward, that I will pour

out my Spirit upon all flesh and also upon the servants and upon the

handmaids in those days will I pour out my Spirit. To these may be
added, from, the chapter of Jeremiah quoted above, v. 34. they shall
all know me, from the least of them unto the greatest of them. Joel
ii. 28. your sons and your daughters shall prophesy, your old men shall
dream dreams, your young men shall see visions. Compare Acts ii.
16 — 18. For although all real believers have not the gift of prophecy,
the Holy Spirit is to them an equivalent and substitute for prophecy,
dreams, and visions. 2 Cor. iii. 3. ye are manifestly declared to be the
epistle of Christ ministered by us, written not with ink, but with the

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410

Spirit of the living God, not in tables of stone, but in fleshy tables of
the heart, v. 6. ministers of the new testament, not of the letter, but of
the spirit; for the letter killeth, but the spirit giveth life. James i. 21.
receive with meekness the engrafted word, which is able to save your
souls.

By the Holy Spirit, the gift of God, and peculiar to the gospel.
John vii. 39. the Holy Ghost was not yet given, because that Jesus was
not yet glorified, xiv. 26. the Comforter, which is the Holy Ghost,
whom the Father will send in my name, he shall teach you all things.
See also Luke xii. 12. Acts i. 8. ye shall receive power after that the
Holy Ghost is come upon you. See also ii. 1, &c. v. 38. repent, &c.

and ye shall receive the gift of the Holy Ghost. Rom. v. 5. by

the Holy Ghost which is given unto us. 1 Cor. ii. 13. in words which the
Holy Ghost teacheth. 2 Cor. xiii. 14. the communion of the Holy Ghost.

1 Thess. iv. 8. who hath also given unto us his Holy Spirit. See also
Rom. viii. 9. 1 Cor. xii. 3. 1 Pet. i. 12. 1 John iv. 13.

Ordained to continue even to the end of the world.

2 Cor. iii. 11. much more that which remaineth is glorious. Eph. iv. 13.

till we all come unto a perfect man, unto the measure of the stature

of the fulness of Christ.

A promise of eternal life. Mark xvi. 15, 16. go ye into all

the world, and preach the gospel he that believeth and is baptized

shall be saved. Rom. i. 16. the power of God unto salvation.

To all who shall believe. John iii. 15, 16. whosoever believeth
in him, &c. Rom. i. 16, 17. to every one that believeth. 1 John ii. 25.
this is the promise that he hath promised us, even eternal life. See
other passages to the same effect above, in the chapter on faith and
its objects. Under the name of believers the penitent are compre-
hended, inasmuch as in the original annunciation of the gospel re-
pentance and faith are jointly proposed as conditions of salvation.

411

Matt. iii. 1, &c. iv. 17. Mark i. 15. Luke xxiv. 47. Acts ii. 39 — 41.
x. 35. he that feareth him and worketh righteousness, is accepted of him.
xix. 3, 4. xx. 21. and elsewhere.

A THREAT OF ETERNAL DEATH TO SUCH AS SHALL NOT BELIEVE.

Matt. x. 14, 15. whosoever shall not receive you nor hear your words,
when ye depart out of that city, shake off the dust of your feet : verily
I say unto you, It shall be more tolerable for the land of Sodom — .

xxi. 37, &c. he sent unto them his son but when the husbandmen saw

the son, they said let us kill him they say unto him, He will

miserably destroy those wicked men. Mark xvi. 16. he that believeth not
shall be damned. John iii. 19. this is the condemnation, that light is come
into the world, and men loved darkness rather than light. Acts iii. 23.
every soul which will not hear that prophet, shall be destroyed from
among the people. 2 Thess. i. 8, 9. taking vengeance on them that know
not God, and that obey not the gospel. Heb. x. 26, &c. if we sin wilfully
after that we have received the knowledge of the truth, there remaineth
no more sacrifice for sins, but a certain fearful looking for of judgement.
By unbelievers, however, those only can be meant to whom Christ
has been announced in the gospel; for how shall they believe in him of
whom they have not heard f Rom. x. 14.

In all nations. Matt. xxiv. 14. this gospel of the kingdom shall
be preached in all the world, for a witness unto all nations, and then
shall the end come. Mark xvi. 15. to every creature. John x. 16. other
sheep I have, which are not of this fold. Acts x. 34, 35. of a truth I
perceive that God is no respecter of persons ; but in every nation he that
feareth him, and worketh righteousness, is accepted of him. Rom. x. 18.
their sound went into all the earth, and their tvords unto the ends of the
world. This was predicted, Isai. ii. 2, &c. it shall come to pass in the
last days, &c. See also Mic. iv. 1. Isai. xix. 18, &c. in that day shall Jive
cities in the land of Egypt speak the language of Canaan, &c. xxv. 6, &c.
unto all people, xlii. 4, &c. the isles shall wait for his law. xlv. 22, 23.
look unto me, and be ye saved, all the ends of the earth. Iv. 4, 5. a witness

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412

to the people, &c. lvi. 3, &c. neither let the son of the stranger...... speak,

saying, Jehovah hath utterly separated me from his people, lxvi. 21.
/ will also take of them for priests and Levites, saith Jehovah. Jer.
iii. 17. all the nations shall be gathered unto it. xxv. 8, &c. because ye
have not heard my words, behold, I will send and take all the families of
the north — . Hagg. ii. 7. the desire of all nations shall come. Zech. viii. 20.
there shall come people, and the inhabitants of many cities.

On the introduction of the gospel, or new covenant through faith

in Christ, the whole of the preceding covenant, in other words the

entire Mosaic law, was abolished. Jer. xxxi. 31 — 33. as above. Luke

xvi. 16. the law and the prophets were until John. Acts xv. 10. now

therefore why tempt ye God, to put a yoke upon the neck of the disciples,

which neither our fathers nor we were able to bear? Rom. iii. 21. now

the righteousness of God without the law is manifested, vi. 14. ye are not

under the law, but under grace, vii. 4. ye also are become dead to the

law by the body of Christ, that ye should be married to another, even to

him that is raised from the dead, that ice should bring forth fruit unto

God. v. 6. now we are delivered from the law, that being dead wherein we

were held, that we should serve in newness of spirit, and not in the oldness

of the letter. In the beginning of the same chapter the apostle illustrates

our emancipation from the law by the instance of a wife who is loosed

from her husband that is dead. v. 7. / had not known sin but by the law

(that is, the whole law, for the expression is unlimited) for I had not known

lust, except the law had said, Thou shalt not covet. It is in the decalogue

that the injunction here specified is contained; we are therefore absolved

from subjection to the decalogue as fully as to the rest of the law.9 viii. 15.

ye have not received the spirit of bondage again to fear. xiv. 20. all things

9 This opinion, that it was inconsistent with the liberty of the gospel to consider the
decalogue as a law binding on Christians, is probably the reason why Milton forbears to
mention it, where Michael describes to Adam the civil and ritual commandments delivered
to the Jews. The omission is too remarkable not to have been designed, considering the
noble opportunity which would have been afforded for enlarging on its moral precepts.
See Paradise Lost, XII. 230 — 248.

413

indeed are pure, compared with Tit. i. 15. unto the pure all things are
pure ; but unto them that are defiled and unbelieving is nothing pure, but
even their mind and conscience is defiled. 1 Cor. vi. 12. all things are lawful
to me, but all things are not expedient; all things are lawful for me, but
I will not be brought under the power of any. x. 23. all things are
lawful for me, but all things are not expedient; all things are lawful for
me, but all things edify not. 2 Cor. iii. 3. not in tables of stone, but in
fleshy tables of the heart, v. 6 — 8. ministers of the new testament, not
of the letter, but of the spirit ; for the letter killeth, but the spirit giveth
life : but if the ministration of death, written and engraven in stones, was

glorious how shall not the ministration of the spirit be rather glorious ?

v. 11. if that which was done away was glorious, much more that which
remaineth is glorious, v. 15. the children of Israel could not stedfastly
look to the end of that which is abolished, v. 17. if any man be in Christ,
he is a new creature ; old things are passed away ; behold, all things are
become new. Gal. iii. 19. wherefore then serveih the law ? it was added
because of transgressions, till the seed should come, to whom the promise
was made. v. 25. after that faith is come, we are no longer under a
schoolmaster, iv. 1, &:c. the heir, as long as he is a child, differ eth nothing

from a servant until the time appointed of the father: even so we,

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

which gender eth to bondage, which is Agar but Jerusalem which is

above, v. 26. is free : hence v. 30. cast out the bondwoman and her son ;
for the son of the bondwoman shall not be heir with the son of the free-
woman, v. 18. if ye be led of the Spirit, ye are not under the law. Eph.
ii. 14, 15. who hath broken down the middle wall of partition between us,
having abolished in his flesh the enmity, even the law of commandments
contained in ordinances. Now not only the ceremonial code, but the
whole positive law of Moses, was a law of commandments, and con-

414

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

against us he took it out of the way, &c. Heb. vii. 12, 15, 16. the

priesthood being changed, there is made of necessity a change also in the

law there ariseth another priest, who is made not after the law of

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

to them any more but ye are come unto mount Sion and to Jesus

the mediator of the new covenant.

It is generally replied, that all these passages are to be understood
only of the abolition of the ceremonial law. This is refuted, first, by
the definition of the law itself, as given in the preceding chapter, in
which are specified all the various reasons for its enactment: if there-
fore, of the causes which led to the enactment of the law considered
as a whole, every one is revoked or obsolete, it follows that the whole
law itself must be annulled also. The principal reasons then which are
given for the enactment of the law are as follows ; that it might call forth
and develope our natural depravity;1 that by this means it might work

1 Therefore was law giv'n them to evince

Their natural pravity, by stirring up

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

415

wrath ; that it might impress us with a slavish fear through conscious-
ness of divine enmity, and of the hand-writing of accusation that was
against us; that it might be a schoolmaster to bring us to the right-
eousness of Christ ; and others of a similar description. Now the texts
quoted above prove clearly, both that all these causes are now abrogated,
and that they have not the least connection with the ceremonial law.

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

Secondly, iv. 15. the law worketh wrath ; for where no law is,
there is no transgression. It is not however a part, but the whole
of the law that worketh wrath ; inasmuch as the transgression is
of the whole, and not of a part only. Seeing then that the law
worketh wrath, but the gospel grace, and that wrath is incompatible
with grace, it is obvious that the law cannot co-exist with the
gospel.

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

416

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

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

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

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

To these considerations we may add, that that law which not only
cannot justify, but is the source of trouble and subversion to believers ;
which even tempts God if we endeavour to perform its requisitions ;
which has no promise attached to it, or, to speak more properly, which

417

takes away and frustrates all promises, whether of inheritance, or adop-
tion, or grace, or of the Spirit itself; nay, which even subjects us to
a curse ; must necessarily have been abolished. If then it can be shown
that the above effects result, not from the ceremonial law alone, but
from the whole law, that is to say, the law of works in a com-
prehensive sense, it will follow that the whole law is abolished; and
that they do so result, I shall proceed to show from the clearest pas-
sages of Scripture. With regard to the first point, Acts xv. 24. we have
heard that certain which went out from us have troubled you with words,
subverting your souls, saying, Ye must be circumcised, and keep the law.
v. 10. why tempt ye God, to put a yoke upon the neck of the disciples f
Certain of the Pharisees which believed, said that it was needful for
them to keep the whole law, v. 5. when therefore Peter in opposition to
this doctrine contends, that the yoke of the law ought to be removed
from the necks of the disciples, it is clear that he must mean the whole
law. Secondly, that the law which had not the promise was not the
ceremonial law only, but the whole law, is clear from the consideration,
that it would be sufficient if one part had the promise, although the
other were without it; whereas the law which is so often the subject
of discussion with Paul has no promise attached to either of its branches.
Rom. iv. 13, 16. the promise that he should be the heir of the world,
was not to Abraham, or to his seed through the law, but through the right-
eousness of faith. Gal. iii. 18. if the inheritance be of the law, it is no
more of promise; but God gave it to Abraham by promise; and therefore
not by the law, or any part of it; whence Paul shows that either the
whole law, or the promise itself, must of necessity be abolished, Rom.
iv. 14. if they which are of the law be heirs, faith is made void, and
the promise is made of none effect. Compare also Gal. iii. 18. as above. By
the abolition of the promise, the inheritance and adoption are abolished ;
fear and bondage, which are incompatible with adoption, are brought
back, Rom. viii. 15. Gal. iv. 1, &c. v. 21, 24, 26, 30. as above ; union and
fellowship with Christ are dissolved, Gal. v. 4. Christ is become of no
effect unto you, whosoever of you are justified by the law, whence follows
the loss of glorification ; nay, grace itself is abolished, unless the

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418

abolition of the law be an entire abolition : Gal. v. 4. whosoever of you
are justified by the law, ye are fallen from grace, where by the word
law is intended the entire code, as appears not only from the preceding
verse, he is a debtor to do the whole law, but from other considerations ;
finally, the Spirit itself is excluded ; Gal. v. 18. if ye be led of the Spirit,
ye are not under the law ; therefore, vice versa, if ye be under the law, ye
are not led of the Spirit. We are consequently left under the curse : Gal.
iii. 10. as many as are of the works of the law, are under the curse ; for
it is written, Cursed is every one that continueth not in all things which
are written in the book of the law, to do them ; therefore all things which
are written in the law, and not the things of the ceremonial law alone,
render us obnoxious to the curse. Christ therefore, when he redeemed us
from the curse, v. 13. redeemed us also from the causes of the curse,
namely, the works of the law, or, which is the same, from the whole
law of works ; which, as has been shown above, is not the ceremonial part
alone. Even supposing, however, that no such consequences followed,
there could be but little inducement to observe the conditions of a law
which has not the promise; it would be even ridiculous to attempt to
observe that which is of no avail unless it be fulfilled in every part, and
which nevertheless it is impossible for man so to fulfil ; especially as it
has been superseded by the more excellent law of faith, which God in
Christ has given us both will and power to fulfil.2

It appears therefore as well from the evidence of Scripture, as from
the arguments above adduced, that the whole of the Mosaic law is abolished

peace

Of conscience, which the law by ceremonies

Cannot appease, nor man the moral part

Perform, and, not performing, cannot live.

So law appears imperfect, and but giv'n

With purpose to resign them, in full time,

Up to a better cov'nant, disciplin'd

From shadowy types to truth, from flesh to spirit,

From imposition of strict laws to free

Acceptance of large grace, from servile fear

To filial, works of law to works of faith. Paradise Lost, XII. 296.

419

by the gospel. It is to be observed, however, that the sum and essence
of the law is not hereby abrogated ; its purpose being attained in that
love of God and our neighbour, which is born of the Spirit through
faith. It was with justice therefore that Christ asserted the permanence
of the law, Matt. v. 17. think not that I am come to destroy the law, or
the prophets ; I am not come to destroy, but to fulfil. Rom. iii. 31. do we
then make void the law through faith? God forbid: yea, we establish the
law. viii. 4. that the righteousness of the law might be fulfilled in us,
who walk not after the flesh, but after the Spirit.

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

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420

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

On the united authority of so many passages of Scripture, I con-
ceived that I had satisfactorily established the truth in question against
the whole body of theologians, who, so far as my knowledge then
extended, concurred in denying the abrogation of the entire Mosaic law.
I have since however discovered, that Zanchius, in his commentary on
the second chapter of Ephesians, declares himself of the same opinion,3

3 ' These authorities, without long search, I had to produce But God (I solemnly

attest him) withheld from my knowledge the consenting judgement of these men so late,
until they could not be my instructors, but only my unexpected witnesses to partial men — '
Tetrachordon. Prose Works, II. 237-

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remarking, very justly, that * no inconsiderable part of divinity depends
on the right explanation of this question ; and that it is impossible to
comprehend the Scriptures properly, especially those parts which relate
to justification and good works,' (he might have added, the whole of the
New Testament) * unless the subject of the abrogation of the law be
thoroughly understood.' He proves his point with sufficient accuracy,
but neglects to follow up his conclusions ; losing himself in a multi-
tude of minute exceptions, and apparently fluctuating between the two
opinions, so as to leave the reader, if not extremely attentive, in a state
of uncertainty. I have also observed that Cameron somewhere expresses
the same opinion respecting the abolition of the whole law.4

It is asserted, however, by divines in general, who still maintain the
tenet of the converted Pharisees, that it is needful for those who are
under the gospel to observe the law (a doctrine which in the infancy of
the church was productive of much mischief) that the law may be
highly useful, in various ways, even to us who are Christians ; inasmuch
as we are thereby led to a truer conviction of sin, and consequently to
a more thankful acceptance of grace ; as well as to a more perfect know-
ledge of the will of God. With regard to the first point, I reply, that
I am not speaking of sinners, who stand in need of a preliminary impulse
to come to Christ, but of such as are already believers, and conse-
quently in the most intimate union with Christ ; as to the second,
the will of God is best learnt from the gospel itself under the pro-
mised guidance of the Spirit of truth, and from the divine law written
in the hearts of believers. Besides, if the law be the means of leading
us to a conviction of sin and an acceptance of the grace of Christ,
this is effected by a knowledge of the law itself, not by the performance

4 Cameron appears to have been a favorite author with Milton. He elsewhere calls him
' a late writer much applauded/ and characterizes an observation which he makes on Matt. xix. 3.
as 'acute and learned.' Telrachordon. Prose Works, II. 174. Mr. Todd also, in noticing that
Cameron was one of the few contemporary authors whom Milton has mentioned in terms of
respect, quotes another passage in praise of him from the treatise cited above, where he is
spoken of as ' an ingenious writer, and in high esteem.' Tetrachordon, II. 210. Life of Milton,
p. 153.

422

of its works; inasmuch as through the works of the law, instead of
drawing nearer to Christ, we depart farther from him; as Scripture
is perpetually inculcating.

In the next place, a distinction is made; and Polanus in particular
observes, that * when it is said that we are not under the law, it is
not meant that we are not under an obligation to obey it, but that we
are exempt from the curse and restraint of the law, as well as from the
provocation to sin which results from it.'5 If this be the case, what
advantage do believers reap from the gospel ? since even under the law
they at least were exempted from the curse and provocation to sin ;
and since to be free from the restraint of the law can mean nothing
but that for which I contend, an entire exemption from the obligation
of the law. For as long as the law exists, it constrains, because it is
a law of bondage; constraint and bondage being as inseparable from
the dispensation of the law, as liberty from the dispensation of the
gospel ; of which shortly.

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

4 ' Non esse sub lege, non est, non teneri obedientia legis, sed liberum esse a maledic-
tione, et coactione legis, et peccati irritatione.' Polani Syniagm. Theol. lib. vi. cap. 10.
t)e Lege Dei.

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on the hearts of believers,6 and leads them as willing followers. Under
the law, those who trusted in God were justified by faith indeed, but not
without the works of the law ; Rom. iv. 12. the father of circumcision
to them who are not of the circumcision only, but who also walk in the
steps of that faith of our father Abraham, which he had being yet un-
circumcised. The gospel, on the contrary, justifies by faith without the
works of the law. Wherefore, we being freed from the works of the
law, no longer follow the letter, but the spirit ; doing the works of
faith, not of the law. Neither is it said to us, whatever is not of the
law is sin, but, whatever is not of faith is sin; faith consequently, and
not the law, is our rule. It follows, therefore, that as faith cannot be
made matter of compulsion, so neither can the works of faith.7 See more
on this subject in the fifteenth chapter, on Christ's kingly office, and
on the inward spiritual law by which he governs the church. Compare
also Book II. chap. i. where the form of good works is considered.

From the abrogation, through the gospel, of the law of servitude,
results Christian liberty ; though liberty, strictly speaking, is the peculiar
fruit of adoption, and consequently was not unknown during the time
of the law, as observed in the twenty-third chapter. Inasmuch, how-
ever, as it was not possible for our liberty either to be perfected or
made fully manifest till the coming of Christ our deliverer, liberty
must be considered as belonging in an especial manner to the gospel,

' what the Spirit within

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

' The state of religion under the gospel is far differing from what it was under the law ; then
was the state of rigour, childhood, bondage, and works, to all which force was not unbe-
fitting ; now is the state of grace, manhood, freedom, and faith, to all which belongs willing-
ness and reason, not force: the law was then written on tables of stone, and to be per-
formed according to the letter, willingly or unwillingly; the gospel, our new covenant,
upon the heart of every believer, to be interpreted only by the sense of charity and inward
persuasion.' Treatise of Civil Power in Ecclesiastical Causes. Prose Works, III. 335.

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

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and as consorting therewith:8 first, because truth is principally known
by the gospel,9 John i. 17. grace and truth came by Jesus Christ, and
truth has an essential connection with liberty ; viii. 31, 32. if ye continue
in my word, then are ye my disciples indeed; and ye shall know the
truth, and the truth shall make you free. v. 36. if the Son therefore shall
make you free, ye shall be free indeed. Secondly, because the peculiar
gift of the gospel is the Spirit ; but where the Spirit of the Lord is,
there is liberty, 2 Cor. iii. 17-

CtTRTSTTAN LIBERTY JS that whereby -WE^-ARE- XOOSED AS IT WERE
BY ENFRANCHISEMENT, THROUGH CHRTST OUR T>T?T.TVERER, FRQM_XHE
BONDAGE OF STNj AND CONSEQUENTLY FROM THE RULE OF THE LAW
AND OF MAN ; TO_JtSE_INXENT_THAT BEING MADE SONS INSTEAD
OF SERVANTS, AND PERFECT MEN INSTEAD OF CHILDREN, WE MAY
, SERVE GOD IN LOVE THROUGH THE ftTTTDANCE OF THE SPIRIT—* OF

truth. Gal. v. 1. stand fast therefore in the liberty wherewith Christ
hath made us free; and be not entangled again with the yoke of bondage.
Rom. viii. 2. the law of the Spirit of life in Christ Jesus hath made me
free from the law of sin and death, v. 15. ye have not received the
spirit of bondage again to fear ; but ye have received the Spirit of adop-
tion, whereby we cry, Abba, Father. Gal. iv. 7- wherefore thou art no
more a servant, but a son. Heb. ii. 15. that he might deliver them who
through fear of death were all their lifetime subject to bondage. 1 Cor.
vii. 23. ye are bought with a price; be not ye the servants of men.
James i. 25. whoso looketh into the perfect law of liberty, and continueth
therein, ii. 12. so speak ye, and so do, as they that shall be judged by
the law of liberty.

That we may serve God. Matt. xi. 29, 30. take my yoke upon

8 what will they then

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

9 ' In respect of that verity and freedom which is evangelical, St. Paul comprehends both
ends alike, &c.' A Treatise of Civil Power, &c Prose Works, IV. 338.

425

you for my yoke is easy, and my burden is light, compared with

1 John v. 3 — 5. this is the love of God, that we keep his commandments,
and his commandments are not grievous. Rom. vi. 18. being then made
free from sin, ye became the servants of righteousness, v. 22. now being
made free from sin, and become servants to God, ye have your fruit unto
/witness, vii. 6. now we are delivered from the law, that being dead
wherein we were held, that we should serve in newness of spirit, and not

in the oldness of the letter, xii. 1, 2. present your bodies a reasonable

service ; and be not conformed to this world; but be ye transformed by
the renewing of your mind, that ye may prove what is that good and
acceptable and perfect will of God. James i. 25. whoso looketh into the
perfect law of liberty, and continueth therein, he being not a forgetful
hearer, but a doer of the work, this man shall be- blessed in his deed.
1 Pet. ii. 16. as free, and not using your liberty for a cloke of malicious-
ness, but as the servants of God. Hence we are freed from the yoke
of human judgements, much more of civil decrees and penalties in reli-
gious matters. Rom. xiv. 4. who art thou that judgest another man's
servant? to his own master he standeth or falleth. v. 8. whether we live or
die, we are the Lord's. Matt. vii. 1. judge not, that ye be not judged.
Rom. xiv. 10. why dost thou judge thy brother? or why dost thou set
at nought thy brother? for we shall all stand before the judgement-seat
of Christ. If we are forbidden to judge (or condemn) our brethren
respecting matters of religion or conscience in common discourse, how
much more in a court of law, which has confessedly no jurisdiction
here; since Paul refers all such matters to the judgement-seat of Christ,
not of man? James ii. 12. so speak ye, and so do, as they that shall be
judged by the law of liberty; namely, by God, not by fallible men in
things appertaining to religion ; wherein if he will judge us according
to the law of liberty, why should man prejudge us according to the law
of bondage ?

By the, guidance of the Sptbtt of tbtjttt in love. Rom. xiv.
throughout the whole of the chapter ; and chap. xv. 1 — 15. In these
chapters Paul lays down two especial cautions to be observed ; first,

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that whatever we do in pursuance of this our liberty, we should do it in
full assurance of faith, nothing doubting that it is permitted us.1 v. 5.
let every man be fully persuaded in his own mind. v. 23. whatever is
not of faith, is sin. Secondly, that we should give no just cause of
offence to a weak brother, v. 20, 21. for meat destroy not the work of
God: all things indeed are pure, hut it is evil for that man who eateth
with offence. 1 Cor. viii. 13. if meat make my brother to offend, I ivill
eat no flesh while the world standeth, lest I make my brother to offend;
which resolution, however, must • be considered as an effect of the
extraordinary love which the apostle bore his brethren, rather than
a religious obligation binding on every believer to abstain from
flesh for ever, in case a weak brother should think vegetable food
alone lawful, ix. 19 — 22. though I be free from all men, yet have
I made myself servant unto all, that I might gain the more; unto the

Jews I became as a Jew to them that are under the law, as under

the law to them that are without law, as without law ; being not

without law to God, but under the law to Christ to the weak became

I as weak . . . . I am made all things to all men. x. 23. all things are
lawful for me, but all things are not expedient. Gal. v. 13. for, brethren,
ye have been called unto liberty; only use not liberty for an occasion to
the flesh ; but by love serve one another. 2 Pet. ii. 19. while they promise
themselves liberty, they themselves are the servants of corruption. 1 Cor.
viii. 9- take heed lest by any means this liberty of yours become a
stumbling-block to them that are weak.

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

1 ' In religion whatever we do under the gospel, we ought to be thereof persuaded
without scruple ; and are justified by the faith we have, not by the work we do : Rom.
xiv. 5. let evert/ man be fully persuaded in his own mind.' A Treatise of Civil Power, &c.
Prose Works, III. 341.

427

Lev. xvii. 11. the life of the flesh is in the blood, and I have given it
to you upon the altar to make an atonement for your souls. Thus the
eating of fat was forbidden by the law, vii. 23, &c. yet no one infers
from hence that the use of fat is unlawful, this prohibition applying
only to the sacrificial times : Acts x. 13, &c.

No regard, however, is to be paid to the scruples of the malicious
or obstinate. Gal. ii. 4, 5. and that because of false brethren unawares
brought in, who came in privily to spy out our liberty which we have
in Christ Jesus, that they might bring us into bondage; to whom we
gave place by subjection, no, not for an hour; that the truth of the gospel
might continue with you. 1 Cor. xiv. 38. if any man be ignorant, let him
be ignorant. Christ was not deterred by the fear of giving offence to
the Pharisees, from defending the practice of his disciples in eating
bread with unwashen hands, Matt. xv. 2, 3. and plucking the ears
of corn, which it was considered unlawful to do on the sabbath-day,
Luke vi. 1, &c. Nor would he have suffered a woman of condition to
anoint his feet with precious ointment, and to wipe them with her
hair, still less would he have vindicated and praised the action, John
xii. 3, &c. neither would he have availed himself of the good offices and
kindness of the women who ministered unto him whithersoever he
went, if it were necessary on all occasions to satisfy the unreasonable
scruples of malicious or envious persons. Nay, we must withstand
the opinions of the brethren themselves, if they are influenced by
motives unworthy of the gospel. Gal. ii. 11, &c. when Peter was come
to Antioch, I withstood him to the face, because he was to be blamed.
Nor ought the weak believer to judge rashly of the liberty of a Christian
brother whose faith is stronger than his own, but rather to give himself
up to be instructed with the more willingness. Rom. xiv. 13. let us not
therefore judge one another any more.

Neither this reason, therefore, nor a pretended consideration for the
weaker brethren, afford a sufficient warrant for those edicts of the magis-
trate which constrain believers, or deprive them in any respect of their

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428

religious liberty.2 For so the apostle argues 1 Cor. ix. 19. though I he free
from all men, yet have I made myself servant unto all; I was not made
so by others, but became so of my own accord ; s free from all men, and
consequently from the magistrate, in these matters at least. When the
magistrate takes away this liberty, he takes away the gospel itself; he
deprives the good and the bad indiscriminately of their privilege of
free judgement, contrary to the spirit of the well known precept, Matt,
xiii. 29, 30. lest while ye gather up the tares ye root up also the wheat
with them: let both grow together until the harvest.*

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

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

On earth

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

' Seeing then that in matters of religion, as hath been proved, none can judge or
determine here on earth, no not church-governors themselves against the consciences of other
believers, my inference is, or rather not mine, but our Saviour's own, that in those matters
they neither can command or use constraint, lest they run rashly on a pernicious conse-
quence, forewarned in that parable, Matt. xiii. from the 29th to the 31st verse, lest while ye
gather up the tares ye root up also the wheat with them : let both grow together until the harvest ;
and in the time of harvest I will say to the reapers, Gather ye together first the tares, &c.'
A Treatise of Civil Power, &c III. 323.

Christian Doctrine: Book I, Chapter 28

CHAP. XXVIII.

Of the
external sealing of the covenant of grace.

A HE MANIFESTATION OF THE COVENANT OF GRACE, under the law

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

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

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

Respecting circumcision, compare Gen. xvii. 10, &c. this is my cove-
nant which ye shall keep between me and you, and thy seed after thee;
every man child among you shall be circumcised; and ye shall circumcise
the flesh of your foreskin ; and it shall be a token of the covenant between
me and you. Rom. iv. 11, 12. he received the sign of circumcision, a seal
of the righteousness of faith which he had yet being uncircumcised ; that
he might be the father of all them that believe, though they be not circum-
cised, that righteousness might be imputed unto them also; and the father

430

of circumcision to them who are not of the circumcision only, but who also
walk in the steps of that faith of our father Abraham, which he had
being yet uncircumcised. Deut. x. 16. circumcise the foreskin of your heart,
and be no more stiff-necked, xxx. 6. Jehovah thy God will circumcise
thine heart, and the heart of thy seed, to love Jehovah thy God — . Jer.
iv. 4. circumcise yourselves to Jehovah, and take away the foreskins of
your heart. Sometimes, by a similar figure, it signifies sanctification even
under the gospel. Col. ii. 11. in whom also ye are circumcised with the
circumcision made without hands, in putting off the body of the sins of
the flesh by the circumcision of Christ.

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

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

The passover typified the sacrifice of Christ, and the efficacy of the
sprinkling of his blood for the salvation of such as celebrated the
feast with purity of heart. John i. 29. John seeth Jesus coming unto
him, and saith, Behold the Lamb of God, which taketh away the sin of
the world, xix. 36. these things were done that the scripture should be
fulfilled, A bone of him shall not be broken. 1 Cor. v. 7- purge out there-

431

fore the old leaven, that ye may he a new lump, as ye are unleavened:
for even Christ our passover is sacrificed for us.

Under the gospel, the first of the sacraments commonly so called
is baptism, wherein the bodies of believers who engage them-
selves TO PURENESS OF LIFE ARE IMMERSED IN RUNNING WATER,6

to signify their regeneration by the holy spirit, and their
union with Christ in his death, burial, and resurrection.

Of believers. Matt, xxviii. 19. teach all nations, , baptizing them — .

Mark xvi. 15, 16. preach the gospel he that believeth and is baptized,

shall be saved. Acts viii. 36, 37- what doth hinder me to be baptized?....
if thou believest with all thine heart, thou mayest. Eph. v. 26. that he
might cleanse it with the washing of water by the word. 1 Pet. iii. 21.
the like figure whereunto even baptism doth also now save us (not the
putting away of the filth of the flesh, but the answer of a good conscience
towards God) by the resurrection of Jesus Christ.

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

5 In prqfluentem aquam. By the admission of this word into the definition, it is evident
that Milton attributed some importance to this circumstance, probably considering that the
superior purity of running water was peculiarly typical of the thing signified. Hence it
appears that the same epithet employed in Paradise Lost, in a passage very similar to the
present, is not merely a poetical ornament.

Them who shall believe

Baptizing in the prafluent stream, the sign

Of washing them from guilt of sin to life

Pure, and in mind prepar'd, if so befall,

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

Tertullian concludes differently, arguing that any water which can be conveniently pro-
cured, is sufficient for the spirit of the ordinance. 'Nulla distinctio est mari quis an
stagno, flumine an fonte, lacu an alveo diluatur ; nee quidquam refert inter eos quos
Joannes in Jordane, et quos Petrus in Tiberi tinxit; nisi et ille spado quern Pbilippus
inter vias fortuita aqua tinxit, plus salutis aut minus retulit.' De Baptismo, IV.

432

hear the word. For how can infants, who understand not the word,
be purified thereby ; any more than adults can receive edification
by hearing an unknown language? For it is not that outward bap-
tism, which purifies only the filth of the flesh, that saves us, but
the answer of a good conscience, as Peter testifies; of which infants
are incapable.6 Besides, baptism is not merely a covenant, containing
a certain stipulation on one side, with a corresponding engagement on
the other, which in the case of an infant is impossible; but it is also
a vow, and as such can neither be pronounced by infants, nor required
of them. See Book II. Chap. iv. under the head of vows.

It is remarkable to what futile arguments those divines have recourse,
who maintain the contrary opinion. They allege Matt. xix. 14. suffer
little children, and forbid them not to come unto me, for of such is the
kingdom of heaven.7 It appears however that they were not brought to
him for the purpose of being baptized; v. 13. then were there brought
unto him little children, that he should put his hands on them and pray ;
neither did Christ baptize them, but only put his hands on them, v. 15.
Mark x. 16. he took them up in his arms, put his hands upon them, and
blessed them. Seeing then that they were neither brought to Christ to
be baptized, nor, when received, were actually baptized by him, it is
impossible to admit the sophistical inference, that they were properly
qualified for baptism; or, which is still more difficult to conceive,
that not little children merely, but infants, are so qualified. For
if competent to be baptized, they are competent on the same grounds
to be partakers of the Lord's Supper. Let the church therefore receive
infants which come unto her, after the example of Christ, with impo-
sition of hands and benediction, but not with baptism. Again, they
remind us, that of such is the kingdom of heaven. Is this to be under-
stood of all without distinction, or only of such as shall subsequently

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

7 See Beveridge on the Twenty-seventh Article.

433

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

They argue, again, that as it is said we were all baptized unto Moses
in the cloud and in the sea, 1 Cor. x. 2. infants must be included in the
general expression. I answer, that all did eat the same spiritual meat,
and did all drink the same spiritual drink, iii. 4. yet that infants are not
on this ground admitted to partake of the Lord's Supper.

They lay much stress likewise on Gen. xvii. 7. / will establish my
covenant between me and thee and thy seed after thee in their gene-
rations. No one, however, will seriously affirm that this is to be under-
stood of infants, and not of the adult posterity of Abraham in their
generations, that is, successively. Otherwise, we must suppose that
God intended to give the land also to infants, v. 8. and that infants are

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commanded to keep the covenant, v. 9. Again, Acts ii. 39. the promise is
unto you and to your children, and to all that are afar off, even as many
as the Lord our God shall call. Your children, that is, as they under-
stand it, your infants : in other words, God calls those who cannot under-
stand, and addresses those who cannot hear ; an interpretation which
can only have proceeded from the infancy of reasoning. Had these
commentators but read two verses farther, they would have found it ex-
pressly stated, they that gladly received his word were baptized; whence
it appears that understanding and will were necessary qualifications for
baptism, neither of which are possessed by infants. So also Acts viii. 37.
if thou believest with all thine heart, thou may est be baptized; whereas
infants, so far from believing with all their heart, are incapable of even
the slightest degree of faith. With regard, however, to the text on
which they insist so much, tJie promise is unto you and to your children,
if they had attended sufficiently to Paul's interpretation of this passage,
Rom. ix. 7, 8. they would have understood that the promise was not to
all seed indiscriminately, seeing that it was not even to the seed of
Abraham according to the flesh, but only to the children of God, that
is, to believers, who alone under the gospel are the children of the promise,
and are counted for the seed. But none can be considered by the church
as believers, till they have professed their belief. To those therefore
to whom it does not appear that the promise was ever made, the church
cannot with propriety give the seal of the promise in baptism.

Again, they allege the analogy between baptism and circumcision,
which latter was performed on infants.8 Coloss. ii. 11. in whom also ye are
circumcised with the circumcision made without hands, in putting off the
body of the sins of the flesh by the circumcision of Christ ; buried with him
in baptism — . In the first place, there is no other analogy between being
circumcised and being buried with him in baptism, than that which exists
among all sacraments by which the same thing is signified, the mode

8 See Wall on Infant Baptism, Part II. Chap. x. Sect. 1. Bps- Burnet, Beveridge, and
Tomline on the Twenty-seventh Article.

435

of signification being different. But, secondly, why is it necessary that
things which are analogous should coincide in all points? Of circum-
cision, for instance, women were not partakers; in baptism they are
equally included with men, whether as being a more perfect sign, or
a symbol of more perfect things. For circumcision, although a seal of
the righteousness of faith, Rom. iv. 11, 12. was such only to Abraham,
who being uncircumcised had already believed, and to others who should
believe in like manner; not to his posterity, who in aftertimes were cir-
cumcised before they were of an age to exercise faith, and who, con-
sequently, could not believe in the uncircumcision. To them it was
a seal in the flesh, indistinctly and obscurely given, of that grace which
was at some distant period to be revealed; whereas baptism is a seal
of grace already revealed, of the remission of sins, of sanctification ;
finally, a sign of our death and resurrection with Christ. Circumcision
was given under the law and the sacrifices, and bound the individual to
the observance of the whole law, (Gal. v. 3.) which was a service of
bondage, and a schoolmaster to bring its followers to Christ ; through
baptism, on the other hand, we are initiated into the gospel, which is
a reasonable, manly, and in the highest sense free service. For under
the law men were not merely born, but grew up infants in a spiritual
sense ; 9 under the gospel, in baptism, we are born men. Hence bap-
tism requires, as from adults, the previous conditions of knowledge
and faith ; whereas in circumcision all conditions are omitted, as un-
necessary in the case of servants, and impracticable in that of infants.
Lastly, circumcision was performed not by the priests and Levites, but
by the master of a family, Gen. xvii. by the mother, Exod. iv. 26.
or by any other person, a surgical operator for instance; whereas bap-
tism, according to our opponents themselves, can only be administered
by a teacher of the gospel ; and even those who hold a wider opinion
on the subject, allow that it can only be performed by a believer, and
by one who is neither a new convert, nor unlearned in the faith. To

9 ' They will be always learning and never knowing ; always infants.' The likeliest Means-
to remove Hirelings, Sec. Prose Works, III. 391.

3k 2

vj.

436

what purpose is this, unless that the person to be baptized may be pre-
viously instructed in the doctrines of the gospel? which in the case
of an infant is impossible. There is therefore no necessary analogy
between circumcision and baptism; and it is our duty not to build our
belief on vague parallels, but to attend exclusively to the institution of
the sacrament itself, and regard its authority as paramount, according
to the frequent admonition of our opponents themselves.

They contend, however, that circumcision was the seal of the righteous-
ness of faith, Rom. iv. 11, 12. notwithstanding which infants were cir-
cumcised, who were incapable of belief.1 I answer, as above, that it
was indeed the seal of the righteousness of faith, but only to Abraham,
and to such as after his example believed being yet uncircumcised ; in
the case of infants it was a thing of entirely different import, namely,
an outward and merely national consecration to the external service of
God, and, by implication, to the Mosaic form of worship, which was in
due time to be ordained.

Lastly, it is urged that the apostles baptized whole families, and
consequently infants among the rest.2 The weakness of this argument
is clearly shown by Acts viii. 12. when they believed they were bap-
tized, both men and women, infants not being included, xvi. 31 — 34.
believe on the Lord Jesus Christ, and thou shalt be saved, and thy
house: and they spake unto him the word of the Lord, and to all

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

all his, straightway and he rejoiced, believing in God with all his

house. Here the expression all his house obviously comprehends only
those who believed in his house, not infants ; therefore those alone
unto whom they spake the word of the Lord, and who believed, were
baptized. The same is evident from chap. xi. 17. forasmuch then as
God gave them the like gift as he did unto us who believe — . xviii. 8.

1 See Bps. Beveridge and Burnet on the Twenty-seventh Article.

2 See Bp. Tomline on the Twenty-seventh Article.

437

Crispus believed on the Lord with all his house: and many of the

Corinthians hearing believed, and were baptized. Even the baptism of
John, which was but the prelude to that of Christ, is called the
baptism of repentance, Mark i. 4. and those who came to it were bap-
tized, confessing their sins, Matt. iii. 6. whereas infants are incapable
either of repentance or confession. If then infants were not meet for
the baptism of John, how can they be meet for the baptism of
Christ, which requires knowledge, repentance, and faith, before it can
be received?

Immersion. It is in vain alleged by those who, on the authority
of Mark vii. 4. Luke xi. 38.3 have introduced the practice of affusion
in baptism instead of immersion, that to dip and to sprinkle mean
the same thing ; since in washing we do not sprinkle the hands, but
immerse them.

To signify their regeneration. John iii. 5. except a man be born
of water and of the Spirit, he cannot enter into the kingdom of God;
that is, if the omission proceed from neglect. Acts xxii. 16. why tar±
riest thou? arise and be baptized, and wash away thy sins, calling on
the name of the Lord. 1 Cor. vi. 11. but ye are washed, but ye are
sanctified, but ye are justified in the name of the Lord Jesus, and by
the Spirit of our God. Eph. v. 26. that he might sanctify and cleanse
it with the washing of water by the word^ Tit. iii. 5. by the washing of
regeneration.

Union with Christ in his death, &c. 1 Cor. xii. 13. by one
Spirit are we all baptized into one body. Gal. iii. 27- as many of you
as have been baptized into Christ have put on Christ. Rom. vi. 3. know
ye not that so many of us as were baptized into Jesus Christ were bap-
tized into his death f therefore we are buried with him by baptism into

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

438

death. Coloss. ii. 12. huried with him in baptism. Hence it appears that
baptism was intended to represent figuratively the painful life of Christ,
his death and burial, in which he was immersed, as it were, for a season :
Mark x. 38. can ye be baptized with the baptism that I am baptized with f
Compare also Luke xii. 50. Respecting the administration of baptism,
see Chap. xxix. on the visible church, and Chap. xxxi. on particular
churches.

The baptism of John was essentially the same as the baptism of Christ ;
but it differed in the form of words used in its administration, and in
the comparative remoteness of its efficacy. If it had not been really the
same, it would follow that we had not undergone the same baptism as
Christ, that our baptism had not been sanctified by the person of Christ,
that Christ had not fulfilled all righteousness, Matt. iii. 15. finally, that the
apostles would have needed to be rebaptized, which we do not read to
have been the case. In some respects, however, there was a difference;
for although both baptisms were from God, Luke iii. 2, 3. vii. 29, 30.
and both required repentance and faith, Acts xix. 4, 5. these requisites
were less clearly propounded in the one case than in the other, and
the faith required in the former instance was an imperfect faith, founded
on a partial manifestation of Christ; in the latter, it was faith in a
fully revealed Saviour. The baptism of Christ was also administered
with a more solemn form of words, in the name of the Father, and of
the Son, and of the Holy Ghost, (although it is nowhere said that this
form was ever expressly used by the apostles) and attended, as above ob-
served, with a more immediate efficacy ; inasmuch as the baptism of John
was with water only, Matt. iii. 11. John i. 33. Acts i. 5. xix. 2. except in
the single instance of Christ, the design of which exception was not to
prove the virtue of John's baptism, but to bear testimony to the Son of
God. Hence the apostles did not receive the Holy Ghost till a much later
period, Acts i. 5. and the Ephesians, who had been baptized with the
baptism of John, had not so much as heard whether there was any Holy
Ghost, xix. 1, 2. whereas the baptism of Christ, which was with water and
the Spirit, conferred the gifts of the Spirit from the very beginning.

439

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

Considering, therefore, that the baptism of John either did not con-
fer the gifts of the Spirit at all, or not immediately, it would appear
to have been rather a kind of initiatory measure, or purification pre-
paratory to receiving the doctrine of the gospel, in conformity with
the ancient Hebrew custom that all proselytes should be baptized, than
an absolute sealing of the covenant; for this latter is the province
of the Spirit alone : 1 Cor. xii. 18.

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

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

440

&c the like figure whereunto even baptism doth also now save us — .

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

The Lord's Supper is a solemnity in which the death of Christ is
commemorated by the breaking of bread and pouring out of wine, both
of which elements are tasted by each individual communicant, and the
benefits of his death thereby sealed to believers. Matt. xxvi. 26 — 29. as
they were eating, Jesus took bread, and blessed it, and brake it, and gave
it to the disciples, and said, Take, eat, this is my body ; and he took the
cup, and gave thanks, and gave it to them, saying, Drink ye all of it : for
this is my blood of the new testament, which is shed for many for the
remission of sins.... I will not drink henceforth of this fruit of the vine until
that day, &c. ... See also Mark xiv. 22 — 25. Luke xxii. 19, 20. he took
bread, and gave thanks, and brake it, and gave unto them, saying, This
is my body which is given for you ; this do in remembrance of me : likewise
also the cup after supper, saying, This cup is the new testament in my blood,
which is shed for you. John vi. 33. the bread of God is he which cometh
down from heaven, and giveth life unto the ivorld. v. 35. / am the bread
of life; he that cometh to me shall never hunger, and he that believeth
on me shall never thirst, v. 50, 51. this is tlie bread ivhich cometh down
from heaven, that a man may eat thereof, and not die: I am the living
bread which came down from heaven ; if any man eat of this bread he
shall live for ever : and the bread that I give is my flesh, which I will
give for the life of the world, v. 53 — 58. he that eateth my flesh and
drinketh my blood, dwelleth in me, and I in him: as the living Father
hath sent me, and I live by the Father, so he that eateth me, even he
shall live by me. v. 63. it is the Spirit that quickeneth, the flesh pro-
fiteth nothing; the words that I speak unto you, they are spirit, and
they are life. It is true that this chapter of John does not relate
exclusively to the Lord's Supper, but to the participation in general,
through faith, of any of the benefits of Christ's incarnation : for what
is called so repeatedly, v. 50, &c. eating the flesh of Christ and drinking
his blood, is described in v. 35. as coming to Christ and believing in him ;

441

in the same manner as the phrase in chap. iv. 10, 14. that living water,
of which whosoever drinketh he shall never thirst, cannot be referred in
a primary sense either to baptism, or to the Lord's Supper, but must
be considered as an expression purely metaphorical. Nevertheless, the
words of Christ to his disciples in this chapter throw a strong light, by
anticipation, on the nature of the sacrament which was to be so shortly
afterwards instituted (for the passover was nigh, v. 4.) They teach
us, by an obvious inference, that flesh, or the mere bodily food received,
has no more spiritual efficacy in the sacrament than it had in the miracle
of the loaves there recorded; and that the flesh which he verily and
indeed gives is not that which can be eaten with the teeth, and by
any one indiscriminately, but the food of faith alone ; a heavenly and
spiritual bread, which came down from heaven, not earthly, (as it must
be, if we suppose that what he gave on that occasion was his literal
flesh born of the Virgin) but heavenly in a higher sense than manna
itself, and of which he that eateth shall live for ever, v. 58. Were it,
as the Papists hold, his literal flesh, and eaten by all in the Mass, the
consequence would be that the very worst of the communicants (to say
nothing of the mice and worms by which the eucharist is occasionally
devoured) would through the virtue of this heavenly bread attain
eternal life. That living bread therefore which Christ calls his flesh,
and that blood which is drink indeed, can be nothing but the doctrine
of Christ's having become man in order to shed his blood for us ;
a doctrine which whosoever receives by faith, shall as surely attain
eternal life, as the partaking of meats and drinks supports our brief
term of bodily existence: nay, more surely; for thus, as above quoted,
Christ dwells in us, and we in him ; whereas the food which is received
into the body does not dwell there, being carried off partly by natural
transpiration,4 and partly in other ways, as soon as the process of
digestion is completed.

4 with keen dispatch

Of real hunger, and concoctive heat

To transubstantiate; what redounds, transpires

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

3 L

442

This solemnity is called by Paul the Lord's Supper, 1 Cor. xi. 20.
and its original institution by Christ, together with an explanation of
the rite, is given v. 23 — 30. I have received of the Lord that which also
I delivered unto you, that the Lord Jesus the same night in which he was
betrayed took bread, arid when he had given thanks, he brake it, and
said, Take, eat ; this is my body which is broken for you ; this do in re-
membrance of me : after the same manner also he took the cup, when he
had supped, saying, This cup is the new testament in my blood; this do
ye, as oft as ye drink it, in remembrance of me : for as often as ye eat this
bread, and drink this cup, ye do shew the Lord's death till he come. It is
also incidentally explained x. 16, 179 21. the cup of blessing which we bless,
is it not the communion of the blood of Christ ? the bread which we break,
is it not the communion of the body of Christ f for we being many are
one bread, and one body ; for we are all partakers of that one bread.

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

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

Consubstantiation,5 and above all the papistical doctrine of tran-
substantiation (or rather anthropophagy, for it deserves no better name)

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

443

are irreconcileable, not only with reason and common sense, and the
habits of mankind, but with the testimony of Scripture, with the
nature and end of a sacrament, with the analogy of baptism, with the
ordinary forms of language, with the human nature of Christ, and
finally with the state of glory in which he is to remain till the day
of judgement.

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

Jesus took bread, &c take, eat; this is my body. Compare also Mark

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

3l 2

444

the seven heads are seven mountains, and v. 12. the ten horns are ten
kings.

Lastly, since every sacrament is, by its very definition, a seal of the
covenant of grace, it is evident that the Papists err, when they attribute
to the outward sign the power of bestowing salvation or grace by
virtue of the mere opus operatum; seeing that sacraments can neither
impart salvation nor grace of themselves, but are given as a pledge or
symbol to believers of the actual blessings. 1 Pet. iii. 21. not the putting
away of the filth of the flesh, hut the answer of a good conscience.

Hence it follows, that sacraments are not absolutely indispensable :
first, because many have been saved without partaking of them; thus
circumcision was dispensed with in the case of women, baptism in that
of the thief on the cross, and doubtless of many infants and cate-
chumens. Thus also many have obtained the gifts of the Spirit
through the word and faith alone. Acts x. 44. the Holy Ghost fell on
all them which heard the word. Nor was John himself, the first who
administered the rite, baptized, although he testified that he also had
need of baptism, Matt. iii. 14. The same was not improbably the case
with Apollos, inasmuch as this latter does not appear to have left his
native city of Alexandria for Ephesus till long after the death of John ;
nor can it be inferred with certainty, from its being said of him that
he knew only the baptism of John, that he had actually undergone the
ceremony. Yet, as far as appears, Aquila and Priscilla considered a more
thorough initiation in the gospel all that was wanting to him, without
requiring that he should be baptized, Acts xviii. 24 — 26. Secondly, the
seal does not constitute the covenant, but is only an evidence of it ; whence
Abraham, after that he had already believed and was justified, received
circumcision as the seal of his righteousness. When therefore it is
said John iii. 5. except a man be born of water and of the Spirit, he cannot
enter into the kingdom of God, this must be understood in a conditional
sense, assuming that a fit opportunity has been offered, and that it has
not been lost through neglect. The same may be said of Eph. v. 26. that

445

he might cleanse it with the washing of water by the word, and Tit. iii. 5.
by the washing of regeneration; for the gospel is also called the power
of God unto salvation, Rom. i. 16. and we are said to be born again by
the word, 1 Pet. i. 23. although those who die in infancy must either
be regenerated by the Spirit alone, without any outward reception of
the gospel or word, or they must perish altogether. In the same man-
ner, he who believes only, drinks of that living water which is the
blood of Christ, and eats of that heavenly bread which is the flesh of
Christ, and has eternal life : John iv. and vi. as above. When there-
fore the necessity of the sacraments is under discussion, it may in like
manner be urged, that it is the Spirit which quickens, and that it
is faith which feeds upon the body of Christ ; that on the other
hand the outward feeding of the body, as it cannot always take place
conveniently, so neither is it absolutely necessary. Assuredly, if a
sacrament be nothing more than what it is defined, a seal, or rather
visible representation of God's benefits to us, he cannot be wrong,
who reposes the same faith in God's promises without as with this
confirmation, in cases where it is not possible for him to receive it
duly and conveniently; especially as so many opportunities are open
to him through life of evincing his gratitude to God, and comme-
morating the death of Christ, though not in the precise mode and form
which God has instituted.

We nowhere read in Scripture of the Lord's Supper being distributed
to the first Christians by an appointed minister; we are only told
that they partook of it in common, and that frequently, and in private
houses. Acts ii. 42. they continued stedfastly in the apostles' doctrine and
fellowship, and in breaking of bread, and in prayers, v. 46. they continuing
daily with one accord in the temple, and breaking bread from house to
house, did eat their meat with gladness and singleness of heart, xx. 7.
upon the first day of the week, when the disciples came together to break
bread, Paul preached unto them — . I know no reason therefore why
ministers refuse to permit the celebration of the Lord's Supper, except
where they themselves are allowed to administer it; for if it be alleged

446

that Christ gave the bread and wine to his disciples, it may be replied,
first, that we nowhere read of his giving them to each individually, and
secondly, that he was then acting in the character, not of a minister, but
of the founder of a new institution. With regard to the expression in
1 Cor. iv. 1. let a man so account of us, as of the ministers of Christ, and
stewards of the mysteries of God, it is evident that Paul is there speak-
ing of himself and the other ministers of his own order, who were the
exclusive stewards of the divine mysteries, that is, of the doctrine of
the Gospel, before hidden, but then first revealed from God; not of
bread and wine, for they did not serve tables, Acts vi. 2. not even those
at which we may suppose them to have met constantly for the cele-
bration of the sacrament; in like manner as Paul himself was not
sent to baptize, but to preach the gospel, 1 Cor. i. 17. That the mysteries
in question are to be understood of doctrine, is evident from the
verse following, it is required in stewards that a man be found faithful ;
for it would be derogating from the dignity of such a steward as Paul
to consider faithfulness in administering bread and wine (which are mere
elements, and not mysteries) as of sufficient importance to be specified
in his case among the requisite qualifications for the office. So also
chap. x. 16, 17- the cup of blessing and the breaking of bread is spoken
of as common to all, who are qualified to participate in the communion
itself. For Christ is the sole priest of the new covenant, Heb. vii. 23, 24.
nor is there any order of men which can claim to itself either the right
of distributing or the power of withholding the sacred elements, seeing
that in Christ we are all alike priests, 1 Pet. ii. 9- Rev. i. 6.6' Even were
it otherwise, however, it is not conceivable that there should be any such
essential distinction between the passover and the Lord's Supper, that
whereas under the law, when it was forbidden to all but the priests
and Levites even to touch the sacred things, there was no ordinance
restricting the celebration of the passover to the members of that
body, under the gospel, by which these ceremonial sanctities have been
abolished, and a wider scope given to the rights and liberties t)f

6 * We now under Christ, a royal priesthood, 1 Pet. ii. 9« as we are coheirs, kings and
priests with him.' The likeliest Means to remove Hirelings, &c Prose Works, III. 359-

447

believers, the dispensing of the elements, which in Scripture is com-
mitted to no one in particular, should be considered as an unfit
office for any but the ministers of the church; so that the master of
a family, or any one appointed by him, is not at liberty to celebrate
the Lord's Supper from house to house, as was done in the dis-
pensation of the passover : if indeed we are to suppose that any dis-
tribution of the elements by an individual officiator was then, or is
now, requisite.

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

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

the foreskin of her son so he let him go. 1 Cor. xi. 29, &c. he that

eateth and drinketh unworthily, eateth and drinketh damnation to himself,
not discerning the Lord's body : for this cause many are weak and sickly
among you — . Hence it is not only allowable, but necessary to defer
partaking in them, till such time as a proper place and season, purity
of heart and life, and a regular communion of believers, concur to war-
rant their celebration. Exod. xiii. 5. it shall be when Jehovah shall bring

thee into the land of the Canaanites that thou shalt keep this service in

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

448

The mass of the Papists differs from the Lord's Supper in several
respects. In the first place, the one is an ordinance of our Lord, the
other an institution of the Pope. Secondly, the Lord's Supper is cele-
brated in remembrance of Christ once offered, which offering he himself
made by virtue of his own peculiar priesthood, Heb. vii. 24, 25, 27.
ix. 15, 25, 26. x. 10, 12, 14. whereas in the mass the offering itself is
supposed to be repeated daily, and that by innumerable petty priests
at the same point of time. Thirdly, Christ offered himself, not at
the holy Supper, but on the cross ; whereas it is in the mass that
the pretended daily sacrifice takes place. Fourthly, in the Lord's Sup-
per the real body of the living Lord, made of the Virgin Mary, was
personally present; in the mass, by the mere muttering of the four
mystical words this is my body, it is supposed to be created out of
the substance of the bread at some given moment, for the sole purpose
of being broken in pieces as soon as created. Fifthly, in the Lord's
Supper the bread and wine, after consecration, remain unchanged in
substance as in name; in the mass, if we believe the Papists, although
the outward appearance remains the same, they are converted by a
sudden metamorphosis into the body of our Lord. Sixthly, in the
Lord's Supper, according to the original institution, all the commu-
nicants drink of the cup ; in the mass, the cup is refused to the laity.
Lastly, in the mass the sacred body of Christ, after having completed
its appointed course of hardship and suffering, is dragged back from
its state of exaltation at the right hand of the Father to a con-
dition even more wretched and degrading than before; it is again
exposed to be broken, and crushed, and bruised by the teeth not
only of men, but of brutes; till, having passed through the whole
process of digestion, it is cast out at length into the draught; a pro-
fanation too horrible to be even alluded to without shuddering.

It is manifest from the very definition of the word, that the other
sacraments so called by the Papists, namely, confirmation, repent-
ance, extreme unction, ordination, and marriage, cannot be such
in the proper sense of the term; inasmuch as they are not of divine

449

institution, neither do they possess any sign appointed by God for the
sealing of the covenant of grace.

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

With respect to ordination, and to the act of repentance for
sins committed subsequently to baptism, (the only kind of repentance to
which the Papists apply the name of a sacrament) we have no objection
to their being called sacraments, in the sense of religious emblems, or
symbols of things sacred, analogous to the ancient custom of washing
the feet of the poor, and the like. It is unnecessary to be very scru-
pulous as to the sense of a word which nowhere occurs in Scripture.
Repentance however has no peculiar sign attached to it, neither is it
a seal of the covenant, any more than faith.

With regard to marriage, inasmuch as it is not an institution
peculiar to Christian nations, but common to all by the universal law of
mankind, (unless it be meant to restrict the word to the union of believers

3 M

450

properly so called,) it is not even a religious ceremony, still less a sacra-
ment, but a compact purely civil; nor does its celebration belong in
any manner to the ministers of the church.7

As to the unction of the sick, it is true that the apostles anointed
with oil many that were sick, and healed them, Mark vi. 13. and James
enjoins the same custom, v. 14, 15. This rite, however, was not of the
nature of a sacrament ; and as it was employed solely in conjunction with
miraculous powers, with the cessation of those powers its use must have
also ceased. There is therefore no analogy between the anointing of the
first Christians, and the extreme unction of the modern Papists; seeing
that, in the first place, the apostles anointed not only those who were at
the point of death, as is now the custom, but all, as many as were
grievously sick ; and that, secondly, this unction was attended with the
cure of their disorder: Mark vi. 13.

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

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

Christian Doctrine: Book I, Chapter 29

CHAP. XXIX.

Of
The Visible Church.

We have hitherto treated of the vocation of man, and of the effects
thereby produced, whether consisting in a mere outward change of cha-
racter, or in actual regeneration ; of the spiritual increase of the regene-
rate ; of the various manifestations of the offered covenant ; and, finally,
of the sealing of that covenant by sacraments.

The assembly of those who are called is termed the visible
church. By the called, I mean those indiscriminately who have re-
ceived the call, whether they be actually regenerate or otherwise. Matt,
iii. 12. whose fan is in his hand, and he will throughly purge his floor,
and gather his wheat into his garner ; but he will burn up the chaff with
unquenchable fire. xiii. 24, 25. the kingdom of heaven is likened unto
a man which sowed good seed in his field ; but while men slept, his enemy
came and sowed tares among the wheat, v. 47. the kingdom of heaven
is like unto a net that was cast into the sea, and gathered of every kind.
xxii. 9, 10. go ye therefore into the highways .and they gathered toge-
ther all as many as they found, both bad and good. xxv. 1, 2. then shall

the kingdom of heaven be likened unto ten virgins and five of them

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

The tokens of the visible church are, pure doctrine; the proper
external worship of God ; genuine evangelical love, so far as it can be

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452

distinguished from the fictitious by mere human perception ; and a right
administration of the seals of the covenant. Matt, xxviii. 19, 20. go ye

therefore and teach all nations, baptizing them teaching them to observe

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

As to what are called signs, Mark xvi. 17, 18. these signs shall
follow them that believe; in my name shall they cast out devils; they
shall speak with new tongues; they shall take up serpents; and if they
drink any deadly thing, it shall not hurt them; they shall lay hands on
the sick, and they shall recover; these are not to be considered as tokens
uniformly attending the visible church, but as testimonies which,
however necessary at the time of its first establishment, when the
doctrines of Christianity were to Jews and Gentiles alike, new, unheard
of, and all but incredible, are less requisite at the present period, when
men are educated in the apostolical faith, and begin their belief from
their earliest childhood. Under these circumstances, the same end is
answered by their hearing and reading of the miracles performed
at the beginning by Christ and his apostles. Deut. xxxi. 13. that their
children, which have not known anything, may hear, and learn to fear
Jehovah your God, as long as ye live — . So also 1 Cor. xiv. 22. tongues
are for a sign, not to them that believe, but to them that believe not, and
they shall cease, 1 Cor. xiii. 8. The working of miracles was sometimes
permitted even to impostors, and to a false church. Deut. xiii. 1 — 3. if
there arise among you a prophet, or a dreamer of dreams, and giveth

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thee a sign or a wonder, and the sign or the wonder come to pass

whereof he spake unto thee thou shalt not hearken unto the words of

that prophet, or that dreamer of dreams ; for Jehovah your God proveth
you, to know whether ye love Jehovah your God with all your heart and
with all your soul. Matt. vii. 22, 23. many will say to me in that day, Lord,
Lard, have we not prophesied in thy name, and in thy name have cast
out devils, and in thy name have done many wonderful works ? and then
will I profess unto them, I never knew you. xxiv. 24. there shall arise
false Christs, and false prophets, and shall show great signs and won-
ders, insomuch that, if it were possible, they shall deceive the very elect.
Gal. i. 8. though we, or an angel from heaven, preach any other gospel
unto you than that which we have preached unto you, let him be accursed.
2 Thess. ii. 9. whose coming is after the working of Satan with all power
and signs and lying wonders. Rev. xiii. 13. he doeth great wonders.

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

Miracles have no inherent efficacy in producing belief, any more
than simple preaching; it is God that gives the right heart in the one
case as in the other.8 Deut. xxix. 2 — 4. ye have seen all that Jehovah did

before your eyes in the land of Egypt .yet Jehovah hath not given you

an heart to perceive, and eyes to see, and ears to hear, unto this day.
Psal. lxxviii. 11. they for gat his wonders, v. 32. they believed not his
wondrous works. Luke xvi. 31. if they hear not Moses and the pro-

8 • It is God only who gives as well to believe aright, as to believe at all. Con-
siderations touching the likeliest Means to remove Hirelings out of the Church Prose Works,
III. 351.

454

phets, neither will they be persuaded, though one rose from the dead.
Acts iv. 16, 17. that a notable miracle hath been done by them is manifest
to all them that dwell in Jerusalem, and we cannot deny it. Those also
are declared blessed who believe without the testimony of miracles. John
xx. 29. blessed are they that have not seen, and yet have believed. Matt,
xii. 39, &c. an evil and adulterous generation seeketh after a sign, and
there shall no sign be given it, but the sign of the prophet Jonas ...the men
of Nineveh shall rise in judgement with this generation, and shall condemn
it, because they repented at the preaching of Jonas. Luke x. 20. in this
rejoice not, that the spirits are subject unto you, but rather rejoice because
your names are written in heaven.

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

As Christ is the head of the mystical church, so no one besides Christ
has the right or power of presiding over the visible church.9 Matt,
xviii. 20. there am I in the midst of them, xxviii. 20. / am with you
alway, even unto the end of the world. 1 Cor. v. 4. in the name of our
Lord Jesus Christ, when ye are gathered together, and my spirit, with

9 Man over men

He made not lord ; such title to himself

Reserving, human left from human free. Paradise Lost, XII. 69.

' Christ hath a government of his own, sufficient of itself to all his ends and purposes
in governing his church.' Treatise of Civil Power in Ecclesiastical Causes. Prose Works,
III. 331.

455

the power of our Lord Jesus Christ Heb. iii. 6. Christ as a son over
his own house. Rev. ii. 1. who walketh in the midst of the seven golden
candlesticks. They are therefore in error, who would set up an earthly
head over the church in the person of the apostle Peter, and his successors
commonly so called, the Roman pontiffs; for which no authority can be
found in Scripture.1 As to Peter, it does not appear that any preference
was given to him over the other apostles, either with regard to his mis-
sion, Matt. x. 1. or to any special command assigned to him, John xx.
21, 22. or to any authority reposed in him for the deciding of contro-
versies, Acts xv. 2, 6, 7, 19, 23, 25. or to his knowledge of the faith, at
least to his constancy in professing it, since he fell grievously in his
denial of Christ, and was afterwards reprehensible, though in a less
degree, in the matter for which he was reproved by Paul, Gal. ii. 11. He
was also an elder like the others, 1 Pet. v. 1. neither is he promised any
distinction of honours hereafter, Matt. xix. 28. nor is superiority of any
kind attributed to him rather than to James, or John, or Paul and
Barnabas, Gal. ii. 9- Nay, he was the apostle of the circumcision only,
as was Paul of the Gentiles, v. 8, 9. who was not a whit behind the very
chiefest apostles, 2 Cor. xi. 5. He was likewise sent as the colleague of
John into Samaria, Acts viii. 14. and gave an account of his apostleship
to those who contended with him, xi. 2. Lastly, the church is not said
to be built upon the foundation of Peter alone, but of the apostles, Eph.
ii. 20. Rev. xxi. 14. Even supposing, however, that it were otherwise,
how can a foundation have any succession ? Nor does the celebrated text,
Matt. xvi. 18, 19. which is perverted by the Pope to form the charter
of his authority, confer any distinction on Peter beyond what is
not enjoyed by other professors of the same faith. For inasmuch as
many others confessed no less explicitly than Peter that Christ was the

1 'All Protestants hold that Christ in his church hath left no vicegerent of his power;
but himself, without deputy, is the only head thereof, governing it from heaven: how then
can any Christian man derive his kingship from Christ, but with worse usurpation than
the pope his [headship over the church ? since Christ not only hath not left the least shadow
of a command for any such vicegerence from him in the state, as the pope pretends for his
in the church' — Ready Way to establish a Free Commonwealth. Prose Works, III. 411.

456

Son of God (as is clear from the narrative of the evangelists) the answer
of Christ is not, upon thee Peter, but upon this rock I will build my
church, that is, upon this faith which thou hast in common with other be-
lievers, not upon thee as an individual ; seeing that, in the personal sense
of the word, the true rock is Christ, 1 Cor. x. 4. nor is there any other
foundation, iii. 11. whence also faith in Christ is called the foundation,
Jude 20. building up yourselves on your most holy faith ; and the same
term is applied to the apostles as the original teachers of that faith,
though not to the exclusion of others, Eph. ii. 20. ye are built upon the
foundation of the apostles and prophets. Nor is it to Peter exclusively
\ that the keys of the kingdom of heaven are committed,2 inasmuch as
the power of those keys, as it is called, or the right of binding and
loosing, is not entrusted to him alone, Matt, xviii. 18, 19. whatsoever ye
shall bind on earth, shall be bound in heaven, &ce. John xx. 23. whosesoever
sins ye remit, they are remitted unto them. Nor does the passage of John,
xxi. 15, &c. imply that the office of feeding the flock of Christ was
committed to Peter in any higher sense than to the others; the mean-
ing of the repetition is, that he who had fallen by denying his master
thrice, is here, by a confession as often repeated, restored to the place from
whence he fell ; and that he who in his overweening self-confidence had
maintained that he loved Christ more than all the rest, is at once reminded
of the event by which his weakness had been manifested, and admonished
that if he really loved Christ more than the other disciples, he should
show that love by a greater assiduity in feeding Christ's flock, and

2 Milton elsewhere, to ridicule the notion that Peter and his successors are specially entrusted
with the keys of heaven, places him at the 'wicket,' while 'embryos and idiots, eremites
and friars, white, black and gray, with all their trumpery,' are ' blown transverse' into the
paradise of fools.

And now Saint Peter at heaven's wicket seems

To wait them with his keys — Paradise Lost, III. 484.

In Lycidas, however, the allusion to the keys is introduced more seriously.
Last came, and last did go
The pilot of the Galilean lake ;
Two massy keys he bore of metals twain,
The golden opes, the iron shuts amain. 108.

457

more particularly his lambs; being in effect a repetition of the charge
he had shortly before received, Luke xxii. 32. when thou art converted,
strengthen thy brethren. For to feed the sheep of Christ, that is, to teach
all nations, was the common office of all the apostles. Matt, xxviii. 19.

Granting, however, to Peter all that is claimed for him, what proof
have we that the same privileges are continued to his successors? or
that these successors are the Roman pontiffs?

The visible church is either universal or particular.

The universal visible church is the whole multitude of

THOSE WHO ARE CALLED IN EVERY PART OF THE WORLD, AND WHO
OPENLY WORSHIP GOD THE FATHER THROUGH CHRIST IN ANY PLACE
WHATEVER, EITHER INDIVIDUALLY, OR IN CONJUNCTION WITH OTHERS.

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

Either individually, &c. for although it is the duty of believers
to join themselves, if possible, to a church duly constituted,3 Heb. x. 25.

3 This is an important passage, because it discloses Milton's real views upon a point on which
his opinions have been represented in a more unfavourable light than they seem to have
deserved. Bishop Newton remarks that ' in the latter part of his life he was not a professed
member of any particular sect of Christians, he frequented no public worship, nor used any
religious rite in his family. Whether so many different forms of worship as he had seen had
made him indifferent to all forms; or whether he thought that all Christians had in some
things corrupted the purity and simplicity of the gospel ; or whether he disliked their
endless and uncharitable disputes, and that love of dominion and inclination to persecution
which he said was a piece of popery inseparable from all churches ; or whether he believed
that a man might be a good Christian without joining in any communion; or whether he
did not look upon himself as inspired, as wrapt up in God, and above all forms and cere-
monies, it is not easy to determine : to his own master he standeth or falleth : but if he was
of any denomination, he was a sort of Quietist, and was full of the interior of religion,
though he so little regarded the exterior.' The note of Mr. Hawkins on this passage,
(Hawkins's Edition of Milton's Poetical Works, Vol. I. p. 101.) deserves to be mentioned

3 N as

458

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

The universal church consists of ministers and people.4 1 Cor.
iii. 9. we are labourers together with God; ye are God's husbandry, ye
are God's building. 2 Cor. iv. 5. ourselves your servants for Jesus' sake.
Matt. xx. 25 — 28. even as the Son of man came not to be ministered unto,
but to minister. Rom. x. 14. how shall they hear without a preacher?

Ministers are persons appointed by divine commission to

PERFORM VARIOUS OFFICES IN THE CHURCH OF CHRIST.

By divine commission. Jer. xxiii. 21. / have not sent these pro-
phets, yet they ran ; I have not spoken to them, yet they prophesied. Matt.

as containing the most candid and judicious estimate of Milton's character which has ever
been taken. Many parts of the present treatise bear a remarkable testimony to the acuteness
-with which Mr. Hawkins has detected some of the errors of Milton's religious system, by
the unprejudiced spirit in which he has examined the imperfect materials afforded him in the
printed works. He observes as follows on Milton's alleged disuse of public worship, which is
asserted on the authority of Toland. f The reproach that has been thrown upon him of frequent-
ing no place of public worship in his latter days, should be received, as Dr. Symmons observes,
with some caution. His blindness and other infirmities might be in part his excuse; and
it is certain that his daily employments were always ushered in by devout meditation and
study of the Scriptures.'

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

459

xxviii. 19, 20. go ye therefore, and teach all nations — . Rom. x. 15. how
shall they preach, except they be sent? 1 Cor. ii. 1. / came not with
excellency of speech or of wisdom, declaring unto you the testimony of God.
v. 4. my speech and my preaching was not with enticing words of man's
wisdom, but in demonstration of the Spirit and of power, v. 13. which
things also we speak, not in the words which man's wisdom teacheth, but
which the Holy Ghost teacheth ; comparing spiritual things with spiritual.
1 Tim. iv. 6. if thou put the brethren in remembrance of these things,
thou shalt be a good minister of Jesus Christ, nourished up in the words
qf faith and of good doctrine, whereunto thou hast attained.

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

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

The ministers of the universal church are either extraordinary
or ordinary. 1 Cor. xii. 28. as above. Eph. iv. 11 — 13. he gave some,

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apostles; and some, prophets; and some, evangelists; and some, pastors
and teachers ; for the perfecting of the saints, for the work of the ministry,
for the edifying of the body of Christ; till we all come in the unity of the
faith and of the knowledge of the Son of God — : where it is observable
/that pastors and teachers are used synonymously; for the apostle does
/ not say, he gave some, pastors, some, teachers, but merely adds the
second or proper title as an explanation of the figurative term ; whereby
is evinced the futility of the modern academical title of doctor, as dis-
tinguishing its possessor from other ministers of the word.* For the
provinces of teaching and of exhortation are nowhere separated, but
are both alike assigned to the pastor, no less than to the teacher so
called ; the functions are twofold, but the office and the agent are one ;
although individuals may possess peculiar powers either of teaching or
of exhortation, and may be distinguished as such, Rom. xii. 7, 8.

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

s Titles of honour are spoken of in the same slighting manner in the prophetic view

which Michael unfolds to Adam of the corruptions which should prevail in the latter times

of the church.

Then shall they seek to avail themselves of names,

Places, and titles, and with these to join

Secular power—. Paradise Lost, XII. 515.

461

Any believer is competent, to act as an ordinary MINISTER,6 ac-
cording as convenience may require, provided only he be endowed with
the necessary gifts ; 7 these gifts constituting his mission. Such were,
before the law, the fathers or eldest sons of families,8 as Abel, Noah,
Abraham, &c. Jethro, Exod. xviii. 12. xix. 22. let the priests also, which
come near to Jehovah, sanctify themselves — . xxiv. 5. he sent young men
of the children of Israel, which offered burnt-offerings, and sacrificed peace-
offerings of oxen unto Jehovah. Such were, under the law, Aaron and
his posterity, the whole tribe of Levi, and lastly the prophets. In
like manner, any one, who appeared to be in other respects qualified,
was allowed to teach openly in the synagogue, though he were neither
priest nor Levite; a permission which was granted to Christ, and subse-
quently to Paul at Antioch. Acts xiii. 15. after the reading of the law
and the prophets, the rulers of the synagogue sent unto them, saying, Ye
men and brethren, if ye have any word of exhortation for the people, say on.
How much more then must every believer endowed with similar gifts enjoy
the same liberty under the gospel ? Accordingly, this liberty is expressly

6 It is evident from many passages in the printed works of Milton, that even the pres-
byterian institutions did not accord with his notions of Christian liberty. He often attacks
the presbyters, during the time when episcopacy was abolished, with as much severity as
the bishops during their ascendency. Warton observes, that he contended for that sort of
individual or personal religion, by which every man is to be his own priest. See his edition
of Milton's smaller Poems, p. 326. Edit. 1785. f The third priesthood only remaining, is
common to all the faithful.' Considerations, &c. Prose Works, III. 383. ' If all the faithful
be now a holy and a royal priesthood, 1 Pet. ii. 5, 9- not excluded from the dispensation of
things holiest, after free election of the church, and imposition of hands ... for the gospel
makes no difference from the magistrate himself to the meanest artificer, if God evidently
favour him with spiritual gifts, as he can easily, and oft hath done.' Ibid. 390. ' So is he
by the same appointment (of God) ordained, and by the church's call admitted, to such

offices of discipline in the church, to which his own spiritual gifts have authorized him.'

Reason of Church Government, &c. I. 138. See also p. 139- ' The functions of church
government commend him.'

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

8 ' In the beginning this authority seems to have been placed, as all both civil and religious
rites once were, only in each father of a family.' Reason of Church Government, &c. Prose
Works, I. 134. ' In those days was no priest, but the father, or the first-born of each family.'
Considerations, &c. III. 359.

462

conceded : Mark ix. 38, 39- we saw one casting ant, dettUi in thy name, and
he followeth not us ; and we forbad him, because he followeth not us : but
Jesus said, Forbid him not. Acts viii. 4. they that were scattered abroad
went everywhere preaching the word. xi. 19, &c. they which were scattered
abroad upon the persecution that arose about Stephen, travelled as Jar as

Phenice, and Cyprus, and Antioch which spake unto the Grecians,

preaching the Lord Jesus; and the hand of the Lord was with them, and

a great number believed, and turned unto the Lord they sent forth

Barnabas who when he came, and had seen the grace of God, was

glad, and exhorted them all that with purpose of heart they would cleave
unto the Lord. If our modern clergy, as they are called by way of dis-
tinction, who claim to themselves the exclusive right of preaching the
gospel, had seen this grace imparted to those whom they are pleased
to denominate the laity, it would have been to them a subject, not
of rejoicing, but of censure and obloquy, xviii. 24, 25. a certain Jew
named Apollos, born at Alexandria, an eloquent man and mighty in the
Scriptures, came to Ephesus : this man was instructed in the way of the
Lord, and being fervent in the spirit, he spake and taught diligently the
things of the Lord, knowing only the baptism of John. 2 Tim. ii. 2. the
things that thou hast heard of me among many witnesses, the same com-
mit thou to faithful men, who shall be able to teach others also. Exod.
xix. 6. compared with Isai. lxi. 6. ye shall be named the priests of Je-
hovah ; men shall call you the ministers of our God. 1 Pet. ii. 9. ye are
a chosen generation, a royal priesthood, an holy nation, a peculiar people ;
that ye should shew forth the praises of him who hath called you out of
darkness into his marvellous light. Rev. i. 6. who hath made us kings
and priests unto God and his Father. Again, 1 Pet. v. 3. neither as
being lords over God's heritage. If in this passage the word heritage
(clerus, Lat. whence the term clergy, appropriated by the ecclesiastics
to themselves) has any meaning at all, it must designate the whole
body of the church.9 Nor is the name of prophet applied exclusively

9 fThis all Christians ought to know, that the title of clergy St. Peter gave to all God's
people, till pope Hyginus and the succeeding prelates took it from them, appropriating that name
to themselves and their priests only, and condemning the rest of God's inheritance to an injurious

and

463

to such as foretell future events, but to any one endowed with extraor-
dinary piety and wisdom for the purposes of teaching. Thus it was said
of Abraham, Gen. xx. 7. he is a prophet, and he shall pray for thee,
and thou shalt live. So also Miriam is called a prophetess, Exod. xv. 20.
and Deborah, Judges iv. 4. and the same title is applied to believers
in general, Psal. cv. 15. touch not mine anointed, and do my prophets
no harm. Hence under the gospel likewise, the simple gift of teach-
ing, especially of public teaching, is called prophecy. 1 Cor. xiv. 1.
desire spiritual gifts, but rather that ye may prophesy, v. 3. he that
prophesieth, speaketh unto men to edification ; and so through the
remainder of the chapter. 1 Cor. iii. 8, &c. he that planteth and he that
water eth are one ; and every man shall receive his own reward according
to his own labour: for we are labourers together with God. Pastors and
teachers, therefore, are the gift of the same God who gave apostles and
prophets, and not of any human institution whatever.1 1 Pet. iv. 10, 11.
as every man hath received the gift, even so let him minister the same one
to another, as good stewards of the manifold grace of God : if any man
speak, let him speak as the oracles of God.

If therefore it be competent to any believer whatever to preach the
gospel, provided he be furnished with the requisite gifts, it is also compe-
tent to him to administer the rite of baptism ; inasmuch as the latter office
is inferior to the former. John iv. 2. Jesus himself baptized not, but his

and alienate condition of laity.' Reason of Church Government urged against Prelaty. Prose
Works, I. 135. ' Ecclesiasticorum duntaxat bona fuere, qui hoc maxime sensu clerici, vel etiam
holoclerici, ut qui sortem totam invasissent, rectius nominari poterant.' Defensio Secunda pro
Populo Anglicano, V. 247-

1 ' It is a foul error, though too much believed among us, to think that the university
makes a minister of the gospel : what it may conduce to other arts and sciences, I dis-
pute not now ; but that which makes fit a minister, the Scripture can best inform us to be
only from above, whence also we are bid to seek them. Matt. ix. 38. Acts xx. 28. Rom. x. 15.
how shall they preach, unless they be sent ? By whom sent ? By the university, or the magis-
trate, or their belly? No surely, but sent from God only, and that God who is not their
belly.' Considerations, &c. Prose Works, III. 386. ' Doubtless, if God only be he who gives
ministers to his church till the world's end, and through the whole gospel never sent us for
ministers to the schools of philosophy .' Ibid. 390.

464

disciples. 1 Cor. i. 17. Christ sent me not to baptize, but to preach the gospel.
Hence Ananias, who was only a disciple, baptized Paul. Acts ix. 10, 18.
x. 48. he commanded them to be baptized in the name of the Lord; which
command was given to the companions of Peter, who are only called
brethren, v. 23. and they which believed, v. 45. And if it be true that
baptism has succeeded to the place of circumcision, and bears the
analogy to it which is commonly supposed, why should not any Christian
whatever (provided he be not a mere novice, and therefore otherwise
incompetent) be qualified to administer baptism, in the same manner as
any Jew was qualified to perform the rite of circumcision?

With regard to the Lord's Supper also, it has been shown in the
preceding chapter that all are entitled to participate in that rite, but
that the privilege of dispensing the elements is confined to no par-
ticular man, or order of men. There can be still less shadow of
reason for assigning to the ministers of the church the celebration of
marriages or funerals,2 offices which hirelings3 are wont to assume to
themselves exclusively, without even the feeble semblance of prescrip-
tion derived from the Levitical law.

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

' Burials and marriages are so little to be any part of their gain, that they who consider

well, may find them to be no part of their function As for marriages, that ministers

should meddle with them, as not sanctified or legitimate without their celebration, I find no
ground in Scripture either of precept or example.' Considerations, &c. Prose Works, III. 370.

8 Help us to save free conscience from the paw
Of hireling wolves, whose gospel is their maw. Sonnet XVI. 13.

c Of which hireling crew Christendom might soon rid herself and be happy, if Christians

would but know their own dignity, their liberty, their adoption and let it not be won-
dered if I say their spiritual priesthood, whereby they have all equal access to any minis-
terial function, whenever called by their own abilities and the church, though they never
came near the university.' Considerations, &c. Prose Works, III. 391-

Christian Doctrine: Book I, Chapter 30

CHAP. XXX.

Of
The Holy Scriptures.

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

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

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

The reasons for their rejection are, first, because, although written
under the old dispensation, they are not in the Hebrew language, which
they would undoubtedly be if genuine; for as the Gentiles were not
then called, and the church consisted wholly of Hebrews, Rom. iii. 2.
ix. 4. it would have been preposterous to write in the language of a
people who had no concern in the things discoursed of. Secondly, theiF
authority is deservedly called in question, inasmuch as they are never

3 o

466

quoted in the New Testament. Lastly, they contain much that is at
variance with the acknowledged parts of Scripture, besides some things
fabulous, low, trifling, and contrary to true religion and wisdom.

The Holy Scriptures were not written for occasional purposes only, as
is the doctrine of the Papists, but for the use of the church throughout
all ages, as well under the gospel as under the law. Exod. xxxiv. 27.
write thou these words ; for after the tenour of these words I have made
a covenant with thee and with Israel. Deut. xXxi. 19- write ye this song

for you that this song may be a witness for me. Isai. viii. 20. to the

law and to the testimony ; if they speak not according to this word, it is

because there is no light in them. xxx. 8. write it that it may be for

the time to come for ever and ever. Habak. ii. 2. write for the vision is

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

Almost every thing advanced in the New Testament is proved
by citations from the Old. The use of the New Testament writings
themselves is declared John xx. 31. these are written that ye might
believe — . Eph. ii. 20. built upon the foundation of the apostles and pro-
phets. Philipp. iii. 1. to icrite the same things to you, to me indeed is
not grievous, but for you it is safe. 1 Thess. v. 27- / charge you by the
Lord, that this epistle be read unto all the holy brethren. 1 Tim. iii. 15.
— if I tarry long, that thou mayest know how thou oughtest to behave
thyself in the house of God. 2 Tim. iii. 15 — 17. from a child thou hast
known the holy scriptures, which are able to make thee wise unto salva~
tion through faith which is in Christ Jesus: all scripture is given by
inspiration of God, and is profitable for doctrine, for reproof, for cor-
rection, for instruction in righteousness. It is true that the Scriptures
which Timothy is here said to have known from a child, and which

467

were of themselves able to make him wise unto salvation through
faith in Christ, were probably those of the Old Testament alone, since
no part of the New Testament appears to have existed during the infancy
of Timothy ; the same is, however, predicated of the whole of Scripture
in the succeeding verse, namely, that it is profitable for doctrine; even to
such as are already wise and learned, 1 Cor. x. 15. / speak as unto
wise men, judge ye what I say, to men arrived at Christian matu-
rity, Philipp. iii. 15. let us therefore, as many as be perfect, be thus
minded, such as Timothy himself, and Titus, to whom Paul wrote; and
to the strong in faith, 1 John ii. 14. / have written unto you, young men,
because ye are strong, and the word of God abideth in you. 2 Pet.
i. 12, 15. wherefore I will not be negligent to put you always in remem-
brance of these things, though ye know them, and be established in the
present truth: moreover I will endeavour that ye may be able after my
decease to have these things always in remembrance, iii. 15, 16. even as
our beloved brother Paul also, according unto the wisdom given unto him,
hath written unto you. For although the epistle of Paul here alluded
to was more immediately directed to the Romans, Rom. i. 7. 15. Peter
in the above passage expressly intimates that it was addressed not to
that church alone, but to believers generally. 2 Pet. iii. 1, 2. this second
epistle, beloved, I now write unto you ; in both which I stir up your pure
minds by way of remembrance. 1 John ii. 21. 1 have not written unto
you, because ye know not the truth, but because ye know it. Rev. i. 19-
write the things which thou hast seen, and the things which are, and the
things which shall be hereafter.

From all these passages it is evident, that the use of the Scriptures
is prohibited to no one; but that, on the contrary, they are adapted
for the daily hearing or reading of all classes and orders of men;4

'The papal antichristian church permits not her laity to read the Bible in their own

tongue ; our church on the contrary hath proposed it to all men Neither let the

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

30 2

468

of princes, Deut. xvii. 19. of magistrates, Josh. i. 8. of men of all de-
scriptions, Deut. xxxi. 9 — 11. Moses wrote this law, and delivered it unto
the priests the sons of Levi... and unto all the elders of Israel: and Moses

commanded them, saying Thou shalt read this law before all Israel.

xi. 18 — 20. therefore shall ye lay up these my words in your heart, and in
your soul, and bind them for a sign upon your hand.... and thou shalt write
them upon the door-posts of thine house, xxix. 29. those things which are
revealed belong unto us and to our children for ever, that we may do all the
words — . xxx. 11. for this commandment which I command thee this day,
it is not hidden from thee, neither is it far off". 2 Chron. xxxiv. 30. he
read in their ears all the words of the book of the covenant. IsaL viii. 20.
to the law and to the testimony. Nehem. ix. 3. they stood up in tlieir place,
and read in the booh of the law of Jehovah ; that is, the whole people,
as appears from the second verse of the chapter. To the same purpose
may be adduced the testimony of a writer whom the opponents of this
opinion regard as canonical. 1 Mace. i. 56, 57. wheresoever was found
with any the book of the testament, the king's commandment was that
they should put him to death.

The New Testament is still more explicit. Luke x. 26. what is
written in the law ? how readest thou ? This was the question of Christ
to one of the interpreters of the law, of whom there were many at
that time, Pharisees and others, confessedly neither priests nor Levites ;
neither was Christ himself, whom we cannot suppose to have been con-
sidered as particularly learned in the law, forbidden to expound in the-
synagogue ; much less therefore could it have been unlawful to read
the Scriptures at home. xvi. 29. they have Moses and the prophets; let
them hear them. John v. 39- search the scriptures. Acts viii. 28. he read
Esaias the prophet, xvii. 11. they searched the scriptures daily, xviii. 24.
mighty in the scriptures. 2 Tim. iii. 15. from a child thou hast known
the holy scriptures. Rev. i. 3. blessed is he that readeth.

The Scriptures, therefore, partly by reason of their own simplicity,
and partly through the divine illumination, ar^plahijmdLperspicuous in

469

alL-fcliinffg riPfpgsary tn salvation^ nnr\ nrlnpt^ t" +hp ingtmptirm pvpii nf

the most unlearned, thrrmgVi " mt^\mm of riiijgp^-af^fttfflstant- read-
ing.5 Psal. xix. 7. the law of Jehovah is perfect, converting the soul; the
testimony of Jehovah is sure, making- wise the simple, cxix. 105. thy word
is a lamp unto my feet, and a light unto my path. v. 130. the entrance
of thy words giveth light, it giveth understanding unto the simple ; whence
it follows that the liberty of investigating Scripture thoroughly is
granted to all. v. 18. open thou mine eyes, that I may behold wondrous
things out of thy law. Luke xxiv. 45. then opened he their understanding,
that they might understand the scriptures. Acts xviii. 28. he mightily
convinced the Jews, and that publicly, shewing by the scriptures that Jesus
was Christ. 2 Pet. i. 20, 21. no prophecy of the scripture is of any private
interpretation ; for the prophecy came not in the old time by the will of
man; npithgr thprpforp is it try he intpT,™^rl by the judgement of men,
that is, by our own unassisted judgement, but by means of- -that Holy
ftpirit promised to all frplipvprs 6 Hence the gift of prophecy, mentioned
1 Cor. i. 4.

If then the Scriptures be in themselves so perspicuous, and sufficient
of themselves to make men wise unto salvation through faith, and that
the man of God may be perfect, thoroughly furnished unto all good works,

5 ' I offer it to the reason of any man, whether he think the knowledge of Christian
religion harder than any other art or science to attain. I suppose he will grant that it

is far easier, both of itself, and in regard of God's assisting Spirit Therefore are the

Scriptures translated into every vulgar tongue, as being held in main matters of belief and
salvation plain and easy to the poorest, and such no less than their teachers have the
Spirit to guide them in all truth, John xiv. 26. xvi. 13.' Considerations on the likeliest Means
to remove Hirelings out of the Church. Prose Works, III. 372.

6 the truth,

Left only in those written records pure,

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

he, who receives

Light from above, from the fountain of light,

No other doctrine needs, though granted true. Paradise Regained, IV. 288.

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

470

through what infatuation is it, that even Protestant divines persist in
darkening the most momentous truths of religion by intricate meta-
physical comments,7 on the plea that such explanation is necessary ;
stringing together all the useless technicalities and empty distinctions
of scholastic barbarism, for the purpose of elucidating those Scriptures,
which they are continually extolling as models of plainness ? As if
Scripture, which possesses in itself the clearest light, and is sufficient
for its own explanation, especially in matters of faith and holiness,
required to have the simplicity of its divine truths more fully developed,
and placed in a more distinct view, by illustrations drawn from the
abstrusest of human sciences, falsely so called.

It is only to those who perish that the Scriptures are obscure,
especially in things necessary for salvation. Luke viii. 10. unto you it is
given to know the mysteries of the kingdom of God, but to others in para-
bles ; that seeing they might not see, and hearing they might not understand.

1 Cor. i. 18. the preaching of the cross is to them that perish foolishness ;
but unto us which are saved, it is the power of God. ii. 14. the natural
man receiveth not the things of the Spirit of God, for they are foolishness
unto him ; neither can he know them, because they are spiritually discerned.

2 Cor. iv. 2, S. by manifestation of the truth commending ourselves to every
marts conscience in the sight of God: but if our gospel be hid, it is hid
to them that are lost. 2 Pet. iii. 16. speaking of the epistles of Paul,
in which are some things hard to be understood, which they that are
unlearned and unstable wrest, as they do also the other scriptures, unto
their own destruction.

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

471

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

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

The requisites for the public interpretation of Scripture have been
laid down by divines with much attention to usefulness, although
they have not been observed with equal fidelity. They consist in
knowledge of languages ; inspection of the originals ; examination of the
context; care in distinguishing between literal and figurative ex-
pressions ; consideration of cause and circumstance, of antecedents and
consequents ; mutual comparison of texts ; and regard to the analogy of
faith. Attention must also be paid to the frequent anomalies of syntax ;
as for example, where the relative does not refer to the immediate
antecedent, but to the principal word in the sentence, though more
remote. See 2 Kings xvi. 2. compared with v. 1. twenty years old was
Aha% when he began to reign, that is, Jotham the father of Ahaz, as
appears by considering the age at which Hezekiah began his reign,
xviii. 2. See also 2 Chron. xxxvi. 9. when he began to reign, compared
with 2 Kings xxiv. 8. Psal. xcix. 6. Moses and Aaron among his priests.
John viii. 44. he is a liar, and the father of it. Lastly, no inferences
from the text are to be admitted, but such as follow necessarily and

472

plainly from the words themselves ; lest we should be constrained to
receive what is not written for what is written, the shadow for the
substance, the fallacies of human reasoning for the doctrines of God:
for it is by the declarations of Scripture, and not by the conclusions
of the schools, that our consciences are bound.

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

It is not therefore within the province of any visible church, much
less of the civil magistrate, to impose their own interpretations on us
as laws, or as binding on the conscience; in other words, as matter of
implicit faith.9

If however there be any difference among professed believers as to
the sense of Scripture, it is their duty to tolerate such difference in

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

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

473

each other, until God shall have revealed the truth to all. Philipp.
iii. 15, 16. let us therefore, as many as be perfect, be thus minded;
and if in anything ye be otherwise minded, God shall reveal even this
unto you : nevertheless, whereto we have already attained, let us ivalk lry
the same rule, let us mind the same thing. Rom. xiv. 4. to his own
master he standeth or falleth: yea, he shall be holden up.

The rule and canon of faith, therefore, is Scripture alone.1 Psal.
xix. 9- the judgements of Jehovah are true and righteous altogether.
Scripture is the sole judge of controversies; or rather, every man
is to decide for himself through its aid, under the guidance of the
Spirit of God. For they who, on the authority of 1 Tim. iii. 15. the
church of the living God, the pillar and ground of the truth, claim
for the visible church, however defined, the supreme right of inter-
preting Scripture and determining religious controversies, are confuted
by a comparison of the words in question with the former part of
the verse, and with that which precedes. What Paul here writes to
Timothy, and which is intended to have the force of Scripture with
him, is a direction by which he may know how he ought to behave
himself in the house of God, which is the church ; that is, in any assembly
of believers. It was not therefore the house of God, or the church,
which was to be a rule to him that he might know, but the Scripture
which he had received from the hands of Paul. The church indeed is,
or rather ought to be, (for it is not always such in fact) the pillar
and ground, that is, the guardian, and repository, and support of the
truth; even where it is all this, however, it is not on that account to
be considered as the rule or arbiter of truth and the Scripture ; inas-
much as the house of God is not a rule to itself, but receives its rule
from the word of God, which it is bound, at least, to observe scrupu-
lously. Besides, the writings of the prophets and apostles, in other
words the Scriptures themselves, are said to be the foundation of the
church: Eph. ii. 20. built upon the foundation of the apostles and prophets,

1 See the Treatise of Civil Power in Ecclesiastical Causes : ' First it cannot be denied
counts all heretics but himself.' Prose Works, III. 320 — 326.

474

Jesus Christ himself being the chief corner-stone. Now the church cannot
be the rule or arbiter of that on which it is itself founded.

That some of the instructions of the apostles to the churches were
not committed to writing, or that, if written, they have not come down
to us, seems probable from 2 John 12. having many things to write unto
you, I would not write with paper and ink. See also 3 John 13. Col.
iv. 16. that ye likewise read the epistle from Laodicea. Seeing then that
the lost particulars cannot be supposed to have contained anything neces-
sary to salvation, but only matters profitable for doctrine, they are either
to be collected from other passages of Scripture, or, if it be doubtful
whether this is possible, they are to be supplied, not by the decrees
of popes or councils, much less by the edicts of magistrates, but by the
same Spirit which originally dictated them, enlightening us inwardly
through the medium of faith and love. John xvi. 12, 13. / have yet many
things to say unto you, but ye cannot bear them now ; howbeit when he,
the Spirit of truth, is come, he shall guide you into all truth. So also
Peter admonishes us, 2 Ep. i. 19. to take heed to the sure word of pro-
phecy, until the day dawn, and the day-star arise in our hearts, that is to
say, the Kgb* of *hp gospel, which is not to be sought in written records
,aloiie^Jb]ltJn_theJieixL 2 Cor. iii. 3. ye are manifestly declared to be tlie
epistle of Christ ministered by us, written not with ink, but with the Spirit
of the living God; not in tables of stone, but in fleshy tables of the heart.
Eph. vi. 17. the sword of the Spirit, which is the word of God. 1 John
ii. 20. ye have an unction from the Holy One, and ye know all things.
v. 27- ye need not that any man teach you; but as the same anointing
teacheth you of all things, and is truth, and is no lie, and even as it hath
taught you, ye shall abide in him. Thus when the Corinthians had made
inquiry of Paul on certain subjects with regard to which there was no
specific direction in Scripture, he answers them according to the natural
dictates of Christianity, and the unction of the Spirit which he had
received : 1 Cor. vii. 12. to the rest speak I, not the Lord. v. 25. con-
cerning virgins, I have no commandment of the Lord; yet I give my
judgement as one that hath obtained mercy of the Lord to be faithful:

475

I suppose therefore — . v. 40. she is happier if she so abide after my
judgement ; and I think also that I have the Spirit of God ; whence
he reminds them that they are also able to give answer to themselves
in such questions, v. 15. a brother or sister is not under bondage in
such cases, v. 36. if any man think that he behaveth himself uncomely
toward his virgin, if she pass the flower of her age, and need so require,
let him do what he will, he sinneth not.

TTndeE-tho gnr.pnl wo— posspssT as if were, a twofold Scripture y-one

pvtpma^-jwkigh is thp written word, and the n*"Pr jntgrggj, W""'" i* *he

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

HffZggj although thp pvtprnal ground whiph wp pnsgpgg for our helipf
at. the present day in thp written word is highly important^ and, ill-most
instanrps at lpast prinr in point of rpppption, fW which i« inte™!^ ^nd
the peculiar possession of each believer, is fnr-superior to ahV namely,
the. Spirit_itself.

For the external Scripture, or written word, particularly of the New
Testament (to say nothing of spurious books, with regard to which the
apostle has long since cautioned us, 2 Thess. ii. 2. that ye be not shaken
in mind.... by letter as from us — ; iii. 17. the salutation of Paul with mine
own hand, which is the token in every epistle — ;) the written word, I say,

3p 2

476

of the New Testament, has been liable to frequent corruption, and in
some instances has been corrupted, through the number, and occasionally
the bad faith of those by whom it has been handed down, the
variety and discrepancy of the original manuscripts, and the additional
diversity produced by subsequent transcripts and printed editions. But
the Spirit which leads to truth cannot be corrupted, neither is it easy
to deceive a man who is really spiritual : 1 Cor. ii. 15, 16. he that is
spiritual judgeth all things, yet he himself is judged of no man : for who
hath known the mind qf the Lord, that he may instruct him f but we have
the mind qf Christ, xii. 10. to another, discerning qf spirits. An instance
of a corrupted text pervading nearly all the manuscripts occurs in
Matt, xxvii. 9- where a quotation is attributed to Jeremiah, which belongs
only to Zechariah;2 and similar instances are to be found in almost
every page of Erasmus, Beza, and other editors of the New Testament.

Previously to the Babylonish captivity, the law of Moses was pre-
served in the sacred repository of the ark of the covenant; after that
event, it was committed to the trust and guardianship of the priests and
prophets, as Ezra, Zechariah, Malachi, and other men taught of God.
There can be no doubt that these handed down the sacred volumes in
an uncorrupted state to be preserved in the temple by the priests their
successors, who were in all ages most scrupulous in preventing alterations,
and who had themselves no grounds of suspicion to induce them to
make any change. With regard to the remaining books, particularly
the historical, although it be uncertain by whom and at what time they
were written, and although they appear sometimes to contradict them-
selves on points of chronology, few or none have ever questioned the
integrity of their doctrinal parts. The New Testament, on the contrary,
has come down to us (as before observed) through the hands of a mul-
titude of persons, subject to various temptations; nor have we in any
instance the original copy in the author's hand-writing, by which to
correct the errors of the others. Hence Erasmus, Beza, and other learned

See Home's Introduction to the Critical Study of the Scriptures, Vol. II. p. 385. Note 2-

477

men, have edited from the different manuscripts what in their judge-
ment appeared most likely to be the authentic readings. It is difficult
to conjecture the purpose of Providence in committing the writings of
the New Testament to such uncertain and variable guardianship, un-
less it were to teach us by this very circumstance that the Spirit
which is given to us is a more certain guide than Scripture, whom
therefore it is our duty to follow.

For with regard to the visible church, which is also proposed as
a criterion of faith, it is evident that, since the ascension of Christ, the
pillar and ground of the truth has not uniformly been the church, but
the hearts of believers, which are properly the house and church of
the living God, 1 Tim. iii. 15. Certain it is, that the editors and inter-
preters of the New Testament (which is the chief authority for our
faith) are accustomed to judge of the integrity of the text, not by its
agreement with the visible church, but by the number and integrity
of the manuscripts. Hence, where the manuscripts differ, the editors
must necessarily be at a loss what to consider as the genuine word of
God; as in the story of the woman taken in adultery,3 and some other
passages.

The process of our belief in the Scriptures is, however, as follows :
we set out with a general belief in their authenticity, founded on
the testimony either of the visible church, or of the existing manu-
scripts ; afterwards, by an inverse process, the authority of the church
itself, and of the different books as contained in the manuscripts, are
confirmed by the internal evidence implied in the uniform tenor of
Scripture, considered as a whole ; and, lastly, the truth of the entire
volume is established by the inward persuasion of the Spirit working
in the hearts of individual believers. So the belief of the Samaritans

5 For the authenticity of the passage alluded to, John vii. 53. and viii. 1 — 11. see Whitby
and Mill in loco. Selden, Uxor. Heb. III. 11. Simon, Crit. Hist, of the New Testament, I. 13.
Michaelis, Part I. Chap. vi. Sect. 11. Against its authenticity, see Beza, Grotius, Wetstein,.
Hammond and Le Clerc in loco.

478

in Christ, though founded in the first instance on the word of the
woman, derived its permanent establishment, less from her saying, than
from the presence and discourses of Christ himself, John iv. 42.4 Thus,
even on the authority of Scripture itself, every thing is to be finally
referred to the Spirit and the unwritten word.

Hence it follows, that when an acquiescence in human opinions or
an obedience to human authority in matters of religion is exacted, in
the name either of the church or of the Christian magistrate, from
those who are themselves led individually by the Spirit of God, this
is in effect to impose a yoke, not on man, but on the Holy Spirit
itself.5 Certainly, if the apostles themselves, in a council governed by
the inspiration of the Holy Spirit, determined that even the divinely
instituted law was a yoke from which believers ought to be exempt,
Acts xv. 10, 19, 28. why tempt ye God? much less is any modern church,
which cannot allege a similar claim to the presence of the Spirit, and
least of all is the magistrate entitled to impose on believers a creed
nowhere found in Scripture, or which is merely inferred from thence
by human reasonings, carrying with them no certain conviction.

4 *■ As the Samaritans believed Christ, first for the woman's word, but next and much

rather for his own, so we the Scripture: first on the church's word, but afterwards and

much more for its own, as the word of God; yea the church itself we believe then for

the Scripture.' Treatise of Civil Power in Ecclesiastical Causes. Prose Works, III. 326.

5 From that pretence

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

But force the Spirit of grace itself?

for, on earth,

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

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

479

An acquiescence in human traditions, Avhether written or unwritten,
is expressly prohibited.6 Deut. iv. 2. ye shall not add unto the word which
I command you, neither shall ye diminish ought from it. Prov. xxx. 6. add
thou not unto his words, lest he reprove thee, and thou be found a liar.
Rev. xxii. 18, 19- if any man shall add unto these things, he. ...and if
any man shall take away from the words, he. Isai. xxix. 13, 14. their fear
toward me is taught by the 'precept of men. See also Matt. xv. 3, 9.
Gal. i. 8. though we, or an angel from heaven, preach any other gospel
unto you — . 1 Tim. vi. 3. if any man teach otherwise, and consent not to
wholesome words, even the words of our Lord Jesus Christ, and to the
doctrine which is according to godliness, he is proud, knowing nothing, but
doting about questions and strifes of words. Tit. i. 4. not giving heed to
Jewish fables and commandments of men, that turn from the truth. 1 Tim.
i. 4. neither give heed to fables and endless genealogies, which minister
questions, rather than godly edifying which is in faith. Col. ii. 8. beware
lest any man spoil you through philosophy and vain deceit, after the
tradition of men, after the rudiments of the world, and not after Christ.

Neither can we trust implicitly in matters of this nature to the
opinions of our forefathers, or of antiquity.7 2 Chron. xxix. 6. our fathers
have trespassed. Psal. Ixxviii. 8, he. that they might not be as their fathers.
Ezek. xx. 18. walk ye not in the statutes of your fathers. Amos ii. 4.
because they have despised the law of Jehovah, and have not kept his com-
mandments, and their lies caused them to err, after the which their fathers
have walked. Mai. iii. 7- even from the days of your fathers ye are gone
away from mine ordinances. Eccles. vii. 10. say not thou, What is the
cause that the former days were better than these ? for thou dost not

6 ' He hath revealed and taught it us in the Holy Scriptures by inspired ministers, and
in the gospel by his own Son and his apostles, with strictest command to reject all other
traditions or additions whatsoever ; according to that of St. Paul, Gal. i. 8. and Deut. iv. 2.
Rev. xxii. 18, 19-' Of true Religion, &c. Prose Works, IV. 26*0.

7 'If we turn this our discreet and wary usage of them into a blind devotion towards
them, and whatsoever we find written by them, we both forsake our own grounds and
reasons which led us at first to part from Rome, that is, to hold to the Scriptures against
all antiquity.' Of Prelatical Episcopacy. I. 75.

480

inquire wisely respecting this. Jeremiah also admonishes the people to
ask for the old paths, in order to see where is the good way, and to
choose that alone, vi. 16.8 for in any other sense the argument may
be as justly employed to defend the idolatries of the heathen, and the
errors of the Pharisees and Samaritans. Jer. xliv. 17. to burn incense unto
the queen of heaven, and to pour out drink-offerings unto her, as we
have done, we, and our fathers, our kings, and our princes — . Matt.
xv. 2, &c. why do thy disciples transgress the tradition of the elders ?
where Christ opposes to their tradition the commandment of God, v. 3.
why do ye also transgress the commandment of God by your tradition?
See also Mark vii. 8, 9. John iv. 20. our fathers worshipped in this
mountain,

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

' ' Remonst He that said I am the way, said that the old way was the good way. Answ.
He bids ask of the old paths, or for the old ways, where or which is the good way ; which
implies that all old ways are not good, but that the good way is to be searched with diligence
among the old ways, which is a thing that we do in the oldest records we have, the gospel.'
Animadversions upon the Remonstrant's Defence. Prose Works, I. 177.

Christian Doctrine: Book I, Chapter 31

CHAP. XXXI.

Particular Churches.

A hus far of the universal visible church. A particular church
is a society of persons professing the faith, united by a special bond
of brotherhood, and so ordered as may best promote the ends of edifi-
cation and mutual communion of the saints. Acts ii. 42. they continued
stedfastly in the apostles' doctrine and fellowship, and in breaking of
bread, and in prayers.

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

Presbyters are otherwise called bishops.9 Acts xx. 17. compared
with v. 28. he called the elders (irpeafivTepovs) of the church: take heed
therefore unto yourselves and to all the flock, over the which the Holy
Ghost hath made you overseers, {eirio-Koirovi) to feed the church of God.
The same office of bishop or presbyter is described 1 Tim. iii. 1, &c.
where no mention is made of any other minister except deacon.1 Philipp.
i. 1. with the bishops and deacons. Tit. i. 5. that thou shouldest ordain

9 'Bishops and presbyters are the same to us both name and thing.' Speech for the
Liberty of Unlicensed Printing. Prose Works, 1.314. 'It will not be denied that in the
Gospel there be but two ministerial degrees, presbyters and deacons.' Likeliest Means to
remove Hirelings, &c. III. 356. ' Through all which book can be nowhere, either by plain
text, or solid reasoning, found any difference between a bishop and a presbyter, save that
they be two names to signify the same order.' Of Prelatical Episcopacy, I. 60. 'A bishop
and presbyter is all one both in name and office.' Ibid. 75. See also p. 76.

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

482

elders in every city, as I had appointed thee, compared with v. 7. a bishop
must be blameless. 1 Pet. v. 1. the elders which are among you I exhort
....feed the flock of God which is among you, taking the oversight
thereof, that is, performing the office of bishops. Lastly, in the first
council of the church, held at Jerusalem, the apostles and elders alone
are spoken of as present, no mention being made of bishops, Acts xv. 6.
xvi. 4. bishops and presbyters must therefore have been the same.

Of the presbyters, some were set apart for the office of teaching,
others watched over the discipline of the church, while in particular
instances both these functions were united. 1 Tim. iii. 2. apt to teach.
v. 5. if a man know not how to rule his own house, how shall he take
care of the church of Godf v. 17- let the elders that rule well be
counted worthy of double honour, especially they who labour in the word
and doctrine. Rom. xii. 7, 8. he that teacheth, on teaching .... he that
ruleth, with diligence. 1 Cor. xii. 28. governments, 1 Pet. v. 1. as above.
Hence a bishop or presbyter is called the steward of God, Tit. i. 7.

The office of a deacon is properly to administer, in the character
of a public servant, to the temporal wants of the church in general,
and particularly of the poor, the sick, and strangers. Acts vi. 3. look

ye out among you whom we may appoint over this business, 1 Tim.

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

483

used the office of a deacon well, purchase to themselves a good degree,
and great boldness in the faith which is in Christ Jesus.

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

The choice of ministers belongs to the people.2 Acts i. 23. they ap-
pointed two. vi. 5. the saying pleased the whole multitude, and they chose
Stephen, xiv. 23. when they had ordained them elders in every church.
xv. 22. then pleased it the apostles and elders, with the whole church, to
send chosen men of their own company to Antioch with Paul and
Barnabas.

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

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

2 'He that ennobled with gifts from God, and the lawful and primitive choice of the
church assembled in convenient number, faithfully from that time forward feeds his parochial
flock, has his co-equal and co-presbyterial power to ordain ministers and deacons by public
prayer and vote of Christ's congregation, in like sort as he himself was ordained, and is
a true apostolic bishop.' Of Reformation in England. Prose Works, I. 9« ' He that will
mould a modern bishop into a primitive, must yield him to be elected by the popular voice.'
Ibid. 14.

3 Q2

484

unto the Lord when they had fasted and prayed and laid hands

upon them, they sent them away.

The right of succession is consequently nugatory, and of no force.3
Acts xx. 29, 30. / know this, that after my departing shall grievous wolves
enter in among you, not sparing the jiock : also of your own selves shall
men arise, speaking perverse things, to draw away disciples cfter them.
2 Cor. xi. 13. such are false apostles, deceitful workers, transforming
themselves into the apostles of Christ.

With regard to the remuneration to be allotted to the ministers of
the universal church, as well as to those of particular religious commu-
nities, it must be allowed that a certain recompence is both reasonable
in itself, and sanctioned by the law of God and the declarations of
Christ and his apostle.* Matt. x. 10. the workman is worthy of his meat.
1 Cor. ix. 7 — 13. who goeih a warfare at any time at his own charges?
Gal. vi. 6. let him that is taught in the word, communicate unto him that
teacheth in all good things. 1 Tim. v. 17, 18. let the elders that rule well,
&c. Hence it is lawful and equitable, and the ordinance of God himself,
1 Cor. ix. 14. that they which preach the gospel, should live of the gospel.
It is however more desirable for example's sake, and for the preventing
of offence or suspicion, as well as more noble and honourable in itself,
and conducive to our more complete glorying in God, to render an unpaid
service to the church in this as well as in all other instances, and, after
the example of our Lord, to minister and serve gratuitously. Matt.
xx. 28. even as the Son of man came not to be ministered unto, but to
minister, x. 8. freely ye have received, freely give. Acts xx. 35. remember

3 ' See the frowardness of this man ; he would persuade us that the succession and divine
right of bfshopdom hath been unquestionable through all ages.' Animadversions on the
Remonstrant's Defence. Prose Works, I. 160.

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

485

the words of the Lord Jesus, how he said, It is more blessed to give
than to receive. Paul proposed the same to the imitation of minis-
ters in general, and recommended it by his example.5 v. 34, 35. ye
yourselves know, that these hands have ministered unto my necessities, and
to them that were with me: I have showed you all things, how that
so labouring ye ought to support the weak. 2 Thess. iii. 7 — 9- yourselves
know how ye ought to follow us ; for we behaved not ourselves disorderly
among you; neither did we eat any man's bread for nought; but wrought
with labour and travail night and day, that we might not be chargeable
to any of you : not because we have not power, but to make ourselves an
example unto you to follow us. 1 Cor. ix. 15, 18. I have used none of these
things; neither have I written these things that it should be so done unto
me; for it were better for me to die, than that any man should make my
glorying void : what is my reward then f verily that, when I preach the
gospel, I may make the gospel of Christ without charge, that I abuse
not my power in the gospel. 2 Cor. xi. 9- when I was present with you,

and wanted, I was chargeable to no man in all things I have kept

myself from being burthensome unto you, and so will I keep myself
v. 10. no man shall stop me of this boasting, v. 12. what I do, that
I will do, that I may cut off occasion from them that desire occasion;
that wherein they glory, they may be found even as we are. xii. 14. behold
the third time I am ready to come unto you, and I will not be burthensome
to you; for I seek not yours, but you; for the children ought not to
lay up for the parents, but the parents for the children, v. 17. did I make
a gain of you by any of them whom I sent unto you ? v. 18. did Titus
make a gain of you? walked we not in the same spirit? v. 19. we do all
things, dearly beloved, for your edifying. And if at any time extreme
necessity compelled him to accept the voluntary aid of the churches,
such constraint was so grievous to him, that he accuses himself as if
he were guilty of robbery. 2 Cor. xi. 8. / robbed other churches, taking
wages of them, to do you service.

5 ' Which argues also the difficulty, or rather the impossibility to remove them quite,
unless every minister were, as St. Paul, contented to preach gratis ; but few such are to be
found.' Likeliest Means to remove Hirelings, &c. Prose Works, III. 345.

486

If however such self-denial be thought too arduous for the minis-
ters of the present day, they will most nearly approach to it, when,
relying on the providence of God who called them, they shall look for
the necessary support of life, not from the edicts of the civil power,
but from the spontaneous good-will and liberality of the church in
requital of their voluntary service. Matt. x. 11. enquire who in it is
worthy, and there abide till ye go thence. Luke x. 7, 8. in the same house
remain, eating and drinking such things as they give and into what-
soever city ye enter, and they receive you, eat such things as are set before
you. xxii. 35. he said unto them, When I sent you without purse, and
scrip, and shoes, lacked ye anything ? and they said, Nothing. 2 Cor.
xi. 9. that which was lacking to me, the brethren which came from Mace-
donia supplied. Philipp. iv. 15, &c. now, ye Philippians, know also, that in
the beginning of the gospel, when I departed from Macedonia, no church
communicated with me as concerning giving and receiving, but ye only:
for even in Thessalonica ye sent once and again unto my necessity : not
because I desire a gift, but I desire fruit that may abound to your
account: but I have all, and abound; I am full, having received of
Epaphroditus the things which were sent from you, an odour of a sweet
smell, a sacrifice acceptable, well pleasing to God.

For it does not necessarily follow, that because a thing is in itself just,
a matter of duty and conscience, and sanctioned by the word of God, the
performance of it is therefore to be enjoined and compelled by the autho-
rity of the magistrate. The same argument, and nearly the same words,
which are used by Paul to prove that provision should be made for the
ministers of the church, are also used to prove that the Gentiles ought
to contribute to the support of the poor saints at Jerusalem; 1 Cor.
ix. 11. compared with Rom. xv. 27. it hath pleased them verily, and
tJieir debtors they are; for if the Gentiles have been made partakers of
their spiritual things, their duty is also to minister unto them in carnal
things; yet no one contends that the giving of alms should be com-
pelled by authority. If then in a case of merely moral and civil
gratitude, force is not to be employed, how much more ought the

487

gratitude which we owe for the benefits of the gospel to be exempt
from the slightest shadow of force or constraint? On the same prin-
ciple, pecuniary considerations ought by no means to enter into our
motives for preaching the gospel : Acts viii. 20. thy money perish with
thee, because thou hast thought that the gift of God may be purchased
with money. If it be a crime to purchase the gospel, what must it be
to sell it ? or what are we to think of the faith of those, whom
I have so often heard exclaiming in the language of unbelief, * If you
take away church revenues, you destroy the gospel?'6 If the Christian
religion depends for its existence on no firmer supports than wealth
and civil power, how is it more worthy of belief than the Mahometan
superstition V

Hence to exact or bargain for tithes or other stipendiary payments
under the gospel, to extort them from the flock under the alleged
authority of civil edicts, or to have recourse to civil actions and legal
processes for the recovery of allowances purely ecclesiastical, is the part
of wolves rather than of ministers of the gospel.8 Acts xx. 29. / know

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

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

8 Wolves shall succeed for teachers, grievous wolves. Paradise Lost, XII. 508.
' Not long after, as the apostle foretold, hirelings like wolves came in by herds.' Consi-
derations on the likeliest Means, &c. Prose Works, III. 358. To the same effect is quoted, in
the History of Britain, Gildas's character of the Saxon clergy ; * subtle prowlers, pastors in name,
but indeed wolves; intent upon all occasions, not to feed the flock, but to pamper and
well-line themselves.' IV. 112. 'Immo lupi verius plerique eorum, quam aliud quidvis erant
dicendi . . . pinguia illis plerumque omnia, ne ingenio quidem excepto ; decimis enim sagi-
nantur, improbato ab aliis omnibus ecclesiis more; Deoque sic difBdunt, ut eas malint
per magistratum atque per vim suis gregibus extorquere, quam vel divinae providentiae, vel
ecclesiarum benevolentiae et gratitudini debere.' Defensio Secunda pro Populo Anglicano.
V. 246.

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this that after my departing shall grievous wolves enter in among you, not
sparing the flock, v. 33. I have coveted no man's silver, or gold, or ap-
parel; whence it follows that the apostle neither exacted these things
himself, nor approved of their exaction by ministers of the gospel in
general. 1 Tim. iii. 3. not greedy of filthy lucre ; not covetous ; far less
therefore an exactor of lucre. Compare also v. 8. Tit. i. 7, 11. 1 Pet. v. 2, 3.

feed the flock of God which is among you not for filthy lucre, but of

a ready mind. If it be scarcely allowable for a Christian to go to law
with his adversary in defence even of his own property, Matt. v. 39, 40.
1 Cor. vi. 7. what are we to think of an ecclesiastic, who for the sake of
tithes, that is, of the property of others, which, either as an offering made
out of the spoils of war, or in pursuance of a vow voluntarily contracted
by an individual, or from an imitation of that agrarian law established
among the Jews, but altogether foreign to our habits, and which is not
only abolished itself, but of which all the causes have ceased to operate,
were due indeed formerly, and to ministers of another sect, but are now
due to no one; what are we to think of a pastor, who for the recovery
of claims thus founded, (an abuse unknown to any reformed church
but our own,)9 enters into litigation with his own flock, or, more pro-
perly speaking, with a flock which is not his own ? If his own, how
avaricious in him to be so eager in making a gain of his holy office !
if not his own, how iniquitous ! Moreover, what a piece of officiousness,
to force his instructions on such as are unwilling to receive them ; what
extortion, to exact the price of teaching from one who disclaims the
teacher, and whom the teacher himself would equally disclaim as
a disciple, were it not for the profit ! ' For he that is an hireling, whose

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

1 ' Any one may perceive what iniquity and violence hath prevailed since in the church,
whereby it hath been so ordered, that they also shall be compelled to recompense the parochial

minister,

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own the sheep are not fleeih because he is an hireling, and careth

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

How then,' ask they, * are we to live ?' How ought they to
live, but as the prophets and apostles lived of old? on their own
private resources, by the exercise of some calling, by honest industry,
after the example of the prophets, who accounted it no disgrace to be
able to hew their own wood, and build their own houses, 2 Kings vi. 2.
of Christ, who wrought with his own hands as a carpenter, Mark vi. 3.
and of Paul,3 Acts xviii. 3, 4. to whom the plea so importunately urged
in modern times, of the expensiveness of a liberal education, and the
necessity that it should be repaid out of the wages of the gospel, seems

minister, who neither chose him for their teacher, nor have received instruction from him.'
Ibid. 372. ' If he give it as to his teacher, what justice or equity compels him to pay
for learning that religion which leaves freely to his choice whether he will learn it or no,
whether of this teacher or of another, and especially to pay for what he never learned, or
approves not?' Ibid. 380.

2 ' They have fed themselves, and not their flocks.' Animadversions on the Remonstrant's
Defence. Prose Works, I. 200. 'Rambling from benefice to benefice, like ravenous wolves,
seeking where they may devour the biggest.' Tenure of Kings and Magistrates, II. 303. ' Aliis
fortasse in locis haud aeque ministris provisum ; nostris jam satis superque bene erat ;
oves potius appellandi quam pastores, pascuntur magis quam pascunt.' Defensio Secunda pro
Populo Anglicano, V. 247- •

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

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490

never to have occurred.* Thus far of the ministers of particular
churches.

With regard to the people of the church (especially in those
particular churches where discipline is maintained in strictness) such
only are to be accounted of that number, as are well taught in
Scripture doctrine, and capable of trying by the rule of Scripture
and the Spirit any teacher whatever, or even the whole collective
body of teachers, although arrogating to themselves the exclusive
name of the church.5 Matt. vii. 15, 16. beware of false prophets,
which come to you in sheep's clothing, but inwardly they are ravening
wolves : ye shall know them by their fruits, xvi. 6. take heed and beware
of the leaven of the Pharisees and Sadducees, compared with v. 12. then
understood they how that he bade them not beware of the leaven of bread,
but of the doctrine — . John vii. 17, 18. if any man will do his will, he
shall know of the doctrine, whether it be of God, or whether I speak of
myself: he that speaketh of himself, seeketh his own glory. Acts xvii. 11.
they searched the scriptures daily, whether these things were so. 1 Cor.
ii. 15. he that is spiritual, judgeth all things, x. 15. JT speak as to wise
men ; judge ye what I say. Eph. iv. 14. that we henceforth be no more
children, tossed to and fro, and carried about with every wind of doctrine.
vi. 14, &c. stand therefore, having your loins girt about with truth.

' They pretend that their education, either at school or university, hath been very charge-
able, and therefore ought to be repaired in future by a plentiful maintenance.' Likeliest
Means, &c Prose Works, III. 385. See also Animadversions on the Remonstrant's Defence, 1. 193.

5 ' I shall not decline the more for that, to speak my opinion in the controversy next moved,
whether the people may be allowed for competent judges of a minister's ability. For how
else can be fulfilled that which God hath promised, to pour out such abundance of know-
ledge upon all sorts of men in the times of the gospel ? How should the people examine the
doctrine which is taught them, as Christ and his apostles continually bid them do ? How
should they discern and beware of false prophets, and try every spirit, if they must be thought
unfit to judge of the minister's abilities ?' Apology for Smectymnuus. Prose Works, I. 255.
'Every member of the church, at least of any breeding or capacity, so well ought to
be grounded in spiritual knowledge, as, if need be, to examine their teachers themselves,
Acts xvii. 11. Rev. ii. 2. How should any private christian try his teachers, unless he be
well grounded himself in the rule of Scripture by which he is taught ?' Of true Religion, &c.
IV. 267-

491

Philipp. iii. 2. beware of dogs ; beware of evil workers ; beware of the
concision. 1 Thess. v. 21. prove all things; hold fast that which is good.
Heb. xiii. 9. be not carried about with divers and strange doctrines. See
more on this subject above, chap. xxi. on the discernment of spiritual
things.

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

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

Hence all particular churches, whether in Judea, where there was
originally one church comprehending the whole nation, or in any other
country whatever, are properly called churches : 2 Cor. viii. 1. the
churches of Macedonia; Gal. i. 2. the churches of Galatia; v. 22. the

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492

churches of Judea ; see also 1 Thess. ii. 14. Rev. i. 4. the seven churches
which are in Asia : even where they consist of but few members :
Rom. xvi. 5. greet the church that is in their house. See also 1 Cor.
xvi. 19. Col. iv. 15. the church which is in his house. Philem. 2. the
church in thy house.

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

It was indeed necessary for Jews and proselytes to meet together at
Jerusalem from all quarters of the world for religious purposes, Acts
ii. 5, &c. viii. 27. because at that time there was only one national or
universal Jewish church, and no particular churches; whereas at present
there is no national church, but a number of particular churches,6 each
complete and perfect in itself,7 and all co-equal in divine right and power;
which, like similar and homogeneous parts of the same body, connected

6 ' But to proceed further in the truth yet more freely, seeing the Christian church is not
national, but consisting of many particular congregations — .' Likeliest Means to remove
Hirelings, &c. Prose Works, III. 379-

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

... Through all numbers absolute, though one. Paradise Lost, VIII. 421.

493

by a bond of mutual equality, form in conjunction one catholic church :
nor need any one church have recourse to another for a grace or pri-
vilege which it does not possess in its independent capacity.

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

Of councils, properly so called, I find no trace in Scripture;8 for
the decision recorded Acts xv. 2, &c. is rather to be considered as an
oracular declaration obtained from the inspired apostles, to whom recourse
was had in a doubtful matter, as to the supreme authority on controverted
points, while there was as yet no written word. This was very different
from a modern council composed of bishops or elders, who have no
gift of inspiration more than other men ; whose authority is not, like that
of the apostles, co-ordinate with the Scriptures ; who are equally liable to
error with their brethren, insomuch that they cannot pronounce with
certainty, like the apostles, Acts xv. 28. it hath seemed good to the Holy
Ghost and to us; who nevertheless assume the right of imposing
laws on the churches, and require the rest of mankind to obey their
mandates ; forgetting that at the assembly in Jerusalem9 the whole

8 It is probably owing to Milton's dislike of councils, that he describes in his epic poemjp
the consultations of the fallen angels in terms borrowed from ecclesiastical, assemblies. The
devils are said to sit in secret conclave, Paradise Lost, I. 795 ; and their council is styled
a gloomy consistory, Paradise Regained, I. 442. He also says in a letter to a friend, written
in the year 1659, ' I pray that the Protestant synod, which you- say is soon to meet at Leyden,
may have a happy termination, which has never yet happened to any synod that has ever met
before.' Prose Works, I. 40.

9 'That way which the apostles used, was ta call a council; from which, by anything
that can be learned from the fifteenth of the Acts, no faithful Christian was debarred, to
whom knowledge and piety might give entrance.' Reason of Church Government urged
against Prelaty. Prose Works, I. 105.

494

multitude of believers were present, and gave their voices : Acts xv. 12,
22, 23. Where however they content themselves with the fraternal
office of admonition, their counsel is not to be despised.

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

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

The enemies of the church are various, but the destruction of all
is portended. Psal. cxxxvii. 7 — 9. remember, O Jehovah, the children

of Edom O daughter of Babylon, who art to be destroyed, happy

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

495

The great enemy of the church is called Antichrist, who according to
prediction is to arise from the church itself. 2 Thess. ii. 3, &c. that man
of sin, the son of perdition, who opposeth and exalteth himself above all
that is called God, or that is worshipped; so that he as God sitteth in
the temple of God, showing himself that he is God. 1 John ii. 18, &c.
even now are there many antichrists ...... they went out from us. iv. 3.

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

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

the priest that thou shouldest put him in prison and in the stocks.

Amos vii. 10, 13. then Amaziah the priest of Bethel sent — . Matt. v.
10, 11. blessed are they which are persecuted — . x. 25. if they have called
the master Beelzebub, how much more shall they call them of his household ?
Gal. iv. 29. but as then he that was born after the flesh persecuted him
that was born after the Spirit, even so it is now. Heb. xi. 36, &c. others
had trial of cruel mockings and scourgings — .

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

496

wolves but beware of men, for they will deliver you up to the councils.

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

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

who shall separate us shall persecution f 2 Cor. iv. 8, 9. we are

persecuted, but not forsaken. Philipp. ii. 17- if I be offered upon the sacri-
fice of your faith, I joy. 2 Tim. iii. 12. all that will live godly in Christ
Jesus shall suffer persecution. 1 Pet. iv. 14. if ye be reproached for the
name of Christ, happy are ye. v. 16. if any man suffer as a Christian,
let him not be ashamed.

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

•^i

Christian Doctrine: Book I, Chapter 32

CHAP. XXXII.

Church Discipline.

X he bond by which a particular church is held together, is its dis-
cipline.1

Church discipline consists in a mutual agreement among the mem-
bers of the church to fashion their lives according to Christian doctrine,
and to regulate every thing in their public meetings decently and with
order. Rom. xii. 4. to the end of the chapter. Eph. iv. 1 — 3. / there-
fore, the prisoner of the Lord, beseech you that ye walk worthy of the
vocation wherewith ye are called, with all lowliness and meekness, with long-
suffering, forbearing one another in love ; endeavouring to keep the unity of
the Spirit in the bond of peace. Col. iii. 16. let the word of Christ dwell
in you richly in all wisdom, teaching and admonishing one another in
psalms and hymns and spiritual songs, singing with grace in your hearts
unto the Lord. 1 Thess. iv. 18. comfort one another with these words.
Heb. iii. 13. exhort one another daily, while it is called to-day, lest any
of you be hardened through the deceitfulness of sin. x. 24. let us con-
sider one another to provoke unto love and to good works. 1 Cor. xi. 17, 18.
/ praise you not, that ye come together not for the better, but for the
ivorse ; for first of all, when ye come together in the church, I hear that

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

3 s

498

there be divisions among you. xiv. 40. let all things be done decently
and in order. Col. ii. 5. though I be absent in the fleshy yet am I with
you in the spirit, joying, and beholding your order, and the stedfastness
of your faith in Christ.

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

So also, when an individual unites himself to a particular church,
it is requisite that he should enter into a solemn covenant with God
and the church, to conduct himself in all respects, both towards the one
and the other, so as to promote his own edification and that of his bre-
thren. This covenant ought properly to take place in baptism, as being
the rite appointed for the admission of all persons (that is, of all adults)
into the church. Seeing also that most men are liable to a frequent
change of residence, it will be necessary that this promise should be
repeated so often as they pass from one particular church to another,
unless they are provided with the most satisfactory testimonials from
some other orthodox church; this being apparently the only means by
which discipline can be adequately maintained, or prevented from sinking
into gradual decline and dissolution.

The custom of holding assemblies is to be maintained, not after the
present mode, but according to the apostolical institution, which did not
ordain that an individual, and he a stipendiary, should have the sole
right of speaking from a higher place, but that each believer in turn
should be authorized to speak, or prophesy, or teach, or exhort, accord-
ing to his gifts ; insomuch that even the weakest among the brethren
had the privilege of asking questions, and consulting the elders and

499

more experienced members of the congregation. 1 Cor. xiv. 26, &c. when
ye come together, every one of you, &c.

This custom was derived by the apostles from the synagogue,
and transferred by them to the churches. Luke ii. 46. hearing them,
and asking them questions? iv. 16. he stood up for to read. Com-
pare also other places where Christ is related to have taught in the
synagogue, and even in the temple, Matt. xxvi. 55. John vii. 14.
a permission which was granted to him not as Christ, but simply as
a gifted individual, in the same manner as it was afterwards granted
to the apostles, Acts xiii. 5. they preached the word of God in the
synagogues of the Jews. v. 15. after the reading of the law and the
prophets, the rulers of the synagogue sent unto them, saying, Ye men
and brethren, if ye have any word of exhortation for the people, say on.
These rulers of the synagogue were persons appointed to see that all
things were done in order. Mark v. 22. one of the rulers of the syna-
gogue. Luke viii. 41. a ruler of the synagogue, xiii. 14. the ruler of
the synagogue answered with indignation, because that Jesus had healed
on the sabbath day. Acts xiii. 15. as above, &c.

Women, however, are enjoined to keep silence in the church. 1 Cor.
xiv. 34, 35. let your women keep silence in the churches, for it is not per-
mitted unto them to speak, but they are commanded to be under obedience,
as saith the law (Gen. iii. 16.) ; and if they will learn anything, let them
ask their husbands at home ; for it is a shame for women to speak in
the church. 1 Tim. ii. 11, 12. let the woman learn in silence in all sub-
jection: but I suffer not a woman to teach, nor to usurp authority over
the man, but to be in silence.3

At our great feast

I went into the temple, there to hear
The teachers of our law, and to propose

What might improve my knowledge or their own. Paradise Regained, I. 210.
s The texts quoted in this paragraph appear to have been in Milton's mind in that pas-
sage of Paradise Lost, where Eve is represented as retiring from table as soon as she perceived
from Adam's countenance that the conversation was beginning to assume an abstruse cast :

3 S 2 Such

500

The administration of discipline is called the power of the keys ;4
a power not committed to Peter and his successors exclusively, or to any
individual pastor specifically, but to the whole particular church collect-
ively, of whatever number of members composed. Matt. xvi. 19. / will
give unto thee the keys of the kingdom of heaven ; and whatsoever thou shalt
bind on earth, shall be bound in heaven, compared with xviii. 17 — 20. tell it

unto the church verily I say unto you, Whatsoever ye shall bind on earth

shall be bound in heaven, and whatsoever ye shall loose on earth shall be
loosed in heaven : again, I say unto you, that if two of you shall agree on
earth, as touching anything that they shall ask, it shall be done for them
of my Father which is in heaven: for where two or three are gathered
together in my name, there am I in the midst of them. John xx. 22, 23.
when he had said this, he breathed on them, and saith unto them, Tteceive
ye the Holy Ghost : whose soever sins ye remit, they are remitted unto them ;
and whose soever sins ye retain, they are retained. 1 Cor. v. 4. when ye
are gathered together, and my spirit. 2 Cor. ii. 7, 8. ye ought rather to

forgive him wherefore I beseech you that ye would confirm your love

toward him. Rev. iii. 7, 8. these things saith he that is holy, he that is

Such pleasure she reserv'd,
Adam relating, she sole auditress ;
Her husband the relater she preferr'd
Before the angel, and of him to ask
Chose rather. VIII. 50.

The same decorum is observed subsequently, when Eve is not permitted to see the vision
which Michael displays to Adam from the highest hill of Paradise. On descending from
the ' specular mount' to the bower where Eve had been left sleeping, the angel says to his
companion,

Thou, at season fit,
Let her with thee partake what thou hast heard ;
Chiefly what may concern her faith to know. XII. 597.

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

501

irue, he that hath the key of David, he that openeth and no man shutteth;

and shutteth, and no man openeth behold, I have set before thee an

open door, and no man can shut it.

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

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

Thirdly, in admonishing or openly rebuking grievous offenders.
1 Tim. v. 20. them that sin rebuke before all. Tit. iii. 10. a man that
is an heretic, after the first and second admonition reject. 1 Cor. iv. 21.
shall I come unto you with a rod, or in love, and in the spirit of meek-
ness f 2 Cor. ii. 6. sufficient to such a man is this punishment, which was
inflicted of many. 1 Thess. v. 14. warn them that are unruly. 1 Tim.
v. 1. rebuke not an elder. 3 John 10. if I come, I will remember his
deeds which he doeth.

Fourthly, in separating the disobedient from the communion of the
church. Rom. xvi. 17- / beseech you, brethren, mark them which cause
divisions and offences contrary to the doctrine which ye have learned, and

502

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

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

5 ' Quos ecclesiae est e coetu fidelium ejicere, non magistratuum e civitate pellere,
siquidem in leges civiles non peccant.' Pro Populo Anglicano Defensio. Prose Works,
V. 47. The various degrees of church censure, its design, and its effects, are described in
a most eloquent passage of the treatise on Church Governmerd, &c. I. 140 — 142. Compare
also p. 53, 54. Of Reformation in England.

503

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

The civil power differs from the ecclesiastical in the following
respects. First, every man is subject to the civil power; that is to
say, in matters properly civil. Rom. xiii. 1. let every soul be subject
unto the higher powers. On the contrary, none but the members
of the church are subject to ecclesiastical power, and that only in
religious matters, with a liability to ecclesiastical punishment alone,
that is, to punishment inflicted by their own body : Matt, xviii. 15, 16.

if thy brother shall trespass against thee tell it unto the church; if

he neglect to hear the church, let him be unto thee as an heathen man
and a publican. John viii. 11. neither do I condemn thee. 1 Cor. v.
11 — 13. now I have written unto you not to keep company, if any man
that is called a brother be a fornicator .... with such an one no not to eat :
for what have I to do to judge also them that are without? Secondly,
the civil power has dominion only over the body and external faculties
of man ; the ecclesiastical is exercised exclusively on the faculties of
the mind, which acknowledge no other jurisdiction.6 Luke xii. 14. who
made me a judge or a divider over you f Acts v. 4. whiles it remained,
was it not thine own f 1 Cor. vi. 4» if then ye have judgements of things

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

this attracts the soul,

Governs the inner man, the nobler part;

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

504

pertaining to this life, set them to judge who are least esteemed in the
church. 2 Cor. x. 3, 4. though we walk in the flesh, we do not war after
the flesh; for the weapons of our warfare are not carnal — . James iv.
12. there is one lawgiver who is able to save and to destroy: who art
thou that judgest another ? Nay, we are expressly enjoined not to
suffer ourselves to be governed by the commandments of men in matters
of religion. 1 Cor. vii. 23. ye are bought with a price; be not ye the
servants of men. Thirdly, the civil power punishes even such as confess
their faults ; the ecclesiastical, on the contrary, pardons all who are
penitent. John viii. 7- when they continued asking him, he lifted up him-
self, and said unto them, He that is without sin among you, let him first
cast a stone at her. ' ,

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

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

Christian Doctrine: Book I, Chapter 33

CHAP. XXXIII.

Perfect Glorification,

including

the Second Advent of Christ,

the Resurrection of the Dead,

and

the General Conflagration.

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

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

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

The coming of the Lord to judgement, when he shall judge
the world with his holy angels, was predicted, first, by Enoch and the

3 T

506

prophets ; afterwards by Christ himself and his apostles. Jude 14, 15.
Enoch also, the seventh from Adam, prophesied of these, saying, Behold,
the Lord cometh with ten thousand of his saints, to execute judgement upon
all, and to convince all that are ungodly among them of all their ungodly
deeds which they have ungodly committed, and of all their hard speeches
which ungodly sinners have spoken against him. Dan. vii. 22. until the
Ancient of days came, and judgement was given to the saints of the most
High. Matt. xxv. 31. the Son of man shall come in his glory, and

all the holy angels with him. Acts i. 11. this same Jesus shall so

come in like manner as ye have seen him go. into heaven, x. 42. it is he
which was ordained of God to be the judge of quick and dead. xvii. 31.
he hath appointed a day in the which he will judge the world in right-
eousness by that man whom he hath ordained in that he hath raised

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

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

Hence it will be sudden. Matt. xxv. 6. at midnight there was a cry
made, Behold, the bridegroom cometh ; go ye out to meet him. Luke

xvii. 26, &c. as it was in the days of Noe likewise also as it was in

the days of Lot. xxi. 34, 35. take heed to yourselves, lest at any time,

&c and so that day come upon you unawares ; for as a snare shall

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

507

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

The general signs are those which relate equally to the destruction
of Jerusalem, the type of Christ's advent, and to the advent itself ; such
as false prophets, false Christs, wars, earthquakes, persecutions, pesti-
lence, famine, and the gradual decay of faith and charity, down to the
very day itself.7 Matt. xxiv. 3 — 27. 2 Tim. iii. 1, &c.

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

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

Some refer to the same event another sign, namely, the calling of
the entire nation of the Jews, as well as of the ten dispersed tribes.8

7 truth shall retire

Bestuck with sland'rous darts, and works of faith

Rarely be found: so shall the world go on,

To good malignant, to bad men benign,

Under her own weight groaning; till the day

Appear of respiration to the just,

And vengeance to the wicked. Paradise Lost, XII. 535.

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

Yet he at length (time to himself best known)
Rememb'ring Abraham, by some wond'rous call
May bring them back, repentent and sincere,
And at their passing cleave the Assyrian flood,

3x2 While

508

Isai. xi. 11, 12. it shall come to jjoss in that day, that Jehovah shall
set his hand again the second time — . xiv. I. Jehovah will have mercy
on Jacob, and will yet choose Israel, and set them in their own land.
xxvii. 12. Jehovah shall beat off from the channel of the river unto the
stream of Egypt. Jer. iii. 12. return, thou backsliding Israel, v. 18. in
those days the house of Judah shall walk with the house of Israel.
xxx. 3. I will bring again the captivity of my people Israel and
Judah. xxxi. 5. thou shalt yet plant vines upon the mountains of
Samaria, v. 36, &c. if those ordinances depart from before me — .
xxxiii. 7- / will cause the captivity of Judah and the captivity of Israel
to return — . Ezek. xx. 42. ye shall know that I am Jehovah, when
I shall bring you into the land of Israel, xxxvii. 21, 22. I will make
them one nation in the land — . Hos. iii. 5. afterward shall the children
of Israel return. Amos ix. 14, 15. / will bring again the captivity of
my people of Israel. Zech. viii. 23. in those days it shall come to pass

that ten men shall take hold of him that is a Jew, &c. xii. 4, &c. in

that day, saith Jehovah, I will smite every horse with astonishment — .
Thus the Jews, on their return from the Babylonish captivity, Ezra vi. 17-
offered for a sin-offering for all Israel, twelve he-goats, according to the
number of the tribes of Israel, all which God still accounted as his own,
though even to the present day they have not returned out of captivity.
Luke xxi. 24. Jerusalem shall be trodden down of the Gentiles, until the
times of the Gentiles be fulfilled. Rom. xi. 12, 13. now if the fall of

them be the riches of the world how much more their fulness? v. 15.

if the casting away of them be the reconciling of the ivorld, what shall
the receiving of them be f v. 25. / would not, brethren, that ye should be

ignorant of this mystery that blindness in part is happened to Israel

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

Christ will delay his coming. 2 Thess. ii. 1 — 3. now we beseech
you, brethren, by the coming of our Lord Jesus Christ, and by our gather-
While to their native land with joy they haste,
As the Red Sea and Jordan once he cleft,
When to the promis'd land their fathers pass'd.

509

ing together unto him, that ye be not soon shaken in mind, or be troubled,
neither by spirit, nor by word, nor by letter as from us, as that the day of
Christ is at hand: let no man seduce you by any means; for that day
shall not come, except there come a falling away first — . 2 Pet. iii. S, 4,

&c. there shall come in the last days scoffers saying, Where is the

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

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

It will be terrible. Isai. lxvi. 15, 16. behold, Jehovah will come
with fire, and with his chariots like a whirlwind, to render his anger
with fury, and his rebuke with flames of fire. xiii. 9, 10. compared witli
Matt. xxiv. 29, 30. immediately after the tribulation of those days shall
the sun be darkened, and the moon shall not give her light, and the stars
shall fall from heaven, and the powers of the heavens shall be shaken. See
also Mark xiii. 24, 25. Luke xxi. 25, 26. there shall be signs in the sun
and in the moon, and in the stars, and upon the earth distress of nations,
with perplexity, the sea and the waves roaring, men's hearts failing them
for fear. 2 Thess. i. 7, 8. the Lord Jesus shall be revealed from heaven
with his mighty angels, in flaming fire. Rev. vi. 12. to the end of the
chapter ; lo, there was a great earthquake and the kings of the earth,

510

and the great men, and the rich men, and the chief captains hid

themselves in the dens and in the rocks of the mountains.

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

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

the heavens shall vanish away like smoke but my salvation shall be

for ever. xxvi. 19- thy dead men shall live, together with my dead body
shall they arise ; awake and sing, ye that dwell in dust. Zech. iii. 7-

thus saith Jehovah of hosts; if, &c / will give thee places to walk

among these that stand by. Dan. xii. 2. many of them that sleep in the
dust of the earth shall awake ; some to everlasting life, and some to shame
and everlasting contempt. Hos. xiii. 14. compared with 1 Cor. xv. 54.
/ will ransom thee from the power of the grave, I will redeem thee from
death : O death, I will be thy plagues ; O grave, I will be thy destruc-
tion. Acts xxiv. 15. have hope toward God, which they themselves also
allow, that there shall be a resurrection of the dead, both of the just and
unjust, xxvi. 6 — 8. I stand and am judged for the hope of the promise made

of God unto our fatliers why should it be thought a thing incredible

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

This expectation was confirmed under the gospel by the testimony
of Christ. Matt. xii. 41. the men of Nineveh shall rise in judgement
with this generation. John v. 28, 29. the hour is coming, in the which all
that are in the graves shall hear his voice, and shall come forth, they that
have done good unto the resurrection of life, and they that have done evil

511

unto the resurrection of damnation. See also vi. 39, 40. and 1 Cor. vi. 14.
xv. 52. the trumpet shall sound, and the dead shall be raised incorruptible.
2 Cor. iv. 14. knowing that he which raised up the Lord Jesus, shall raise
up us also by Jesus, and shall present us with you. See also 1 Thess.
iv. 14.

To these testimonies from Scripture, may be added several arguments
from reason in support of the doctrine. First, the covenant with God
is not dissolved by death. Matt. xxii. 32. God is not the God of the
dead, but of the living. Secondly, if there be no resurrection of the dead,
then is Christ not risen, 1 Cor. xv. 13 — 20. v. 23. every man in his own
order ; Christ the first fruits, afterward they that are Christ's at his coming.
John xi. 25. Jesus said unto her, I am the resurrection and the life.
Thirdly, were there no resurrection, the righteous would be of all men
most miserable, and the wicked, who have a better portion in this life,
most happy; which would be altogether inconsistent with the provi-
dence and justice of God. 1 Cor. xv. 19- if in this life only we have
hope in Christ — . v. 30 — 32. why stand we in jeopardy every hour ?

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

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

512

The change to be undergone by the living is predicted 1 Cor.

xv. 51. behold, I show you a mystery we shall all be changed.

1 Thess. iv. 15 — 18. this we say unto you by the word of the Lord, that
we which are alive and remain unto the coming of the Lord shall not

prevent them which are asleep and the dead in Christ shall rise

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

The last judgement is that wherein Christ with the saints,

ARRAYED IN THE GLORY AND POWER OF THE FATHER, SHALL JUDGE
THE EVIL ANGELS, AND THE WHOLE RACE OF MANKIND.9

Arrayed in the glory and power of the Father. John
v. 22. the Father judgeth no man, but hath committed all judgement unto
the Son. v. 27- he hath given him authority to execute judgement also,
because he is the Son of man ; that is, because he is himself man.1 So

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

Thence shall come

When this world's dissolution shall be ripe,

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

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

In glory of the Father, to dissolve

Satan with his perverted world. Ibid. 545.

1 Vicegerent Son, to thee I have transferr'd

All judgement, whether in heav'n, or earth, or hell.

Easy it may be seen that I intend

Mercy colleague with justice, sending thee

Man's

513

Acts xvii. 31. he will judge the world in righteousness by that man — .
Rom. ii. 16. in the day when God shall judge the secrets of men by Jesus
Christ, according to my gospel.

With the saints. Matt. xix. 28. ye which have followed me in the

regeneration, when the Son of man shall sit in the throne of his glory, ye

also shall sit upon twelve thrones, judging the twelve tribes of Israel. See

also Luke xxii. 30. 1 Cor. vi. 2, 3. do y3 not know that the saints shall

judge the world ? know ye not that we shall judge angels ?

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

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

The whole race of mankind. Matt. xxiv. 31. he shall send his
angels with a great shout of a trumpet, and they shall gather together his
elect from the four winds, from one end of heaven to the other, xxv. 32, &c.

Man's friend, his mediator, his design'd

Both ransom and redeemer voluntary,

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

only add

Deeds to thy knowledge answerable. XII. 581.
c He who from such a kind of psalmistry, or any other verbal devotion, without the pledge
and earnest of suitable deeds, can be persuaded of a real and true righteousness in the person,
hath yet much to learn.' Answer to Eikon Basilike. Prose Works, II. 406.

3 u

514

before him shall be gathered all nations; and he shall separate them one
from another, as a shepherd divideth his sheep from the goats. Rom.
xiv. 10. we shall all stand before the judgement-seat of Christ. 2 Cor.
v. 10. we must all appear before the judgement-seat of Christ. Rev.

xx. 12, 13. / saw the dead, small and great, stand before God and the

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

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

Coincident, as appears, with the time of this last judgement (I use
the indefinite expression time, as the word day is often used to
denote any given period, and as it is not easily imaginable that so
many myriads of men and angels should be assembled and sentenced
within a single day) beginning with its commencement, and extending
a little beyond its conclusion, will take place that glorious reign of
Christ on earth with his saints, so often promised in Scripture, even
until all his enemies shall be subdued. His kingdom of grace, indeed,
which is also called the kingdom of heaven, began with his first advent,
when its beginning was proclaimed by John the Baptist, as appears from

515

the testimony of Scripture; but his kingdom of glory will not com-
mence till his second advent. Dan. vii. 13, 14. behold, one like the Son
of man came with the clouds of heaven and there was given him do-
minion, and glory, and a kingdom ; given him, that is, from the time when
he came with the clouds of heaven (in which manner his final advent
is uniformly described) not to assume our nature, as Junius interprets it,"
(for then he would have been like the Son of man before he became
man, which would be an incongruity) but to execute judgement ; from
the period so indicated, to the time when he should lay down the king-
dom, 1 Cor. xv. 24. then cometh the end, of which more shortly. That
this reign will be on earth, is evident from many passages. Psal. ii. 8, 9-
compared with Rev. ii. 25 — 27- / shall give thee the heathen for thine
inheritance, and the uttermost parts of the earth for thy possession ;
thou shall break them with a rod of iron; thou shall dash them in pieces
like a potter's vessel, ex. 5, 6. Jehovah at thy right hand shall strike
through kings in the day of his wrath : he shall judge among the heathen,
he shall fill the places with the dead bodies, he shall wound the heads over
many countries. Isai. ix. 7. of the increase of his government and peace-
there shall be no end, upon the throne of David and upon his kingdom.
Dan. vii. 22. until the Ancient of days came, and judgement was given
to the saints of the most High, and the time came that the saints possessed
the kingdom, v. 27. the kingdom, and dominion, and the greatness of the
kingdom under the whole heaven, shall be given to the people of the saints
of the most High — . Luke i. 32, 33. the Lord God shall give unto him
the throne of his father David; and he shall reign over the house of
Jacob for ever, and of his kingdom there shall be no end. Matt. xix. 28.
ye which have followed me, in the regeneration, when the So?i of man shall
sit in the throne of his glory, ye also shall sit upon twelve thrones, judging
the twelve tribes of Israel. Luke xxii. 29, 30. / appoint unto you a king-
dom, as my Father hath appointed unto me; that ye may eat and drink
at my table in my kingdom, and sit on thrones judging the twelve tribes of
Israel. It appears that the judgement here spoken of will not be confined

3 ' Veniebat ; perfecturus in terris mysterium redemptionis nostrae.' Junius on Dan. vii. 13.

3 u 2

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to a single day, but will extend through a great space of time ; and that
the word is used to denote, not so much a judicial inquiry properly so
called, as an exercise of dominion ; in which sense Gideon, Jephthah, and
the other judges are said to have judged Israel during many years. 1 Cor.
xv. 23 — 26. every man in his own order ; Christ the first-fruits, afterward
they that are Christ's, at his coming: then cometh the end — . Rev. v. 10.
thou hast made us unto our God kings and priests, and we shall reign
on the earth, xi. 15. the kingdoms of this world are become the kingdoms
of our Lord, and of his Christ ; and he shall reign for ever and ever.
xx. 1 — 7. / saw thrones, and they sat upon them, and judgement was given

unto them and they lived and reigned with Christ a thousand years :

but the rest of the dead lived not again until the thousand years were
finished: this is the first resurrection : blessed and holy is he that hath
part in the first resurrection ; on such the second death hath no power,
but they shall be priests of God and of Christ, and shall reign with him
a thousand years.

After the expiration of the thousand years Satan will rage again,
and assail the church at the head of an immense confederacy of its
enemies ; but will be overthrown by fire from heaven, and condemned
to everlasting punishment. Rev. xx. 7 — 9- when the tJiousand years are
expired, Satan shall be loosed out of his prison, and shall go out to deceive
the nations which are in the four quarters of the earth, Gog and Magog,
to gather them together to battle ...... and they compassed the camp of the

saints about, and the beloved city ; and fire came down from God out of
heaven, and devoured them. 2 Thess. ii. 8. then shall that wicked be re-
vealed, whom the Lord shall consume with the spirit of his mouth, and
shall destroy with the brightness of his coming.

After the evil angels and chief enemies of God have been sentenced,
judgement will be passed upon the whole race of mankind. Rev. xx.

11 — 15. / saw a great white throne, and him that sat on it and I saw

the dead, small and great, stand before God; and the books were opened;
and another book was opened, which is the book of life; and the dead

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were judged out of those things which were written in the books, ac-
cording to their works: and the sea gave up the dead which was in it,
and death and hell delivered up the dead which were in them ; and they
were judged every man according to their works.

Then, as appears, will be pronounced that sentence, Matt. xxv. 34.

COME, YE BLESSED OF MY FATHER, INHERIT THE KINGDOM PREPARED
FOR YOU FROM THE FOUNDATION OF THE WORLD. V. 41. DEPART
FROM ME, YE CURSED, INTO EVERLASTING FIRE, PREPARED FOR THE
DEVIL AND HIS ANGELS.

The passing of the sentence will be followed by its execution ; that
is to say, by the punishment of the wicked, and the perfect glorification
of the righteous. Matt. xxv. 46. these shall go away into everlasting punish-
ment, but the righteous into life eternal. Rev. xx. 14, 15. death and liell
were cast into the lake of fire: this is the second death: and whosoever
was not found written in the book of life, was cast into the lake of fire.

Then will be the end, spoken of 1 Cor. xv. 24 — 28. then cometh
the end, when he shall have delivered up the kingdom to God, even the
Father, when he shall have put down all rule, and all authority, and
power ; for he must reign till he hath put all enemies under his
feet : the last enemy that shall be destroyed is death ; for he hath put
all things under his feet: but when he saith, all things are put under
him, it is manifest that he is excepted which did put all things under
him: and when all things shall be subdued unto him, then shall the Son
also himself be subject unto him that put all things under him, that God
may be all in all.

It may be asked, if Christ is to deliver up the kingdom to God
and the Father, what becomes of the declarations, Heb. i. 8. unto the Son
he saith, Thy throne, O God, is for ever and ever (in sceculum steculi, for
ages of ages), and Dan. vii. 14. his dominion is an everlasting dominion, which
shall not pass away, and his kingdom that which shall not be destroyed;

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Luke i. 33. of his kingdom there shall be no end. I reply, there shall
be no end of his kingdom for ages of ages, that is, so long as the
ages of the world endure, until time itself shall be no longer, Rev. x. 6.
x until every thing which his kingdom was intended to effect shall have
been accomplished ;4 insomuch that his kingdom will not pass away as
insufficient for its purpose ; it will not be destroyed, nor will its period
be a period of dissolution, but rather of perfection and consummation,
like the end of the law, Matt. v. 18. In the same manner many other
things are spoken of as never to pass away, but to remain eternally ; as
circumcision, Gen. xvii. 13. the ceremonial law in general, Levit. iii. 17-
xxiv. 8. the land of Canaan, Gen. xiii. 15. Jer. vii. 7. xxv. 5. the sabbath,
Exod. xxxi. 16. the priesthood of Aaron, Numb, xviii. 8. the memorial
of stones at the river Jordan, Josh. iv. 7. the signs of heaven, Psal.
cxlviii. 6. the earth, Eccles. i. 4. although every one of these has either
already come to an end, or will eventually be terminated.

The second death is so termed with reference to the first, or death
of the body. For the three other, or preparatory degrees of death, see
chap. xiii. on the punishment of sin. The fourth and last gradation is
that of which we are now speaking, namely, eternal death, or the
punishment of the damned.

Under this death may be included the destruction of the present
unclean and polluted world itself, namely, its final conflagration.5
Whether by this is meant the destruction of the substance of the world
itself, or only a change in the nature of its constituent parts, is uncertain,
and of no importance to determine ; respecting the event itself, we are
informed, so far as it concerns us to know, Job xiv. 12. till the heavens be
no more. Psal. cii. 26. they shall perish, lsai. xxxiv. 4. the heavens shall

4 Then thou thy regal scepter shalt lay by,
For regal scepter thou no more shalt need,

God shall be all in all. Paradise Lost, III. SS9-

5 meanwhile

The world shall burn. III. 333.

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be rolled together as a scroll, and all their host shall Jail down. li. 6. the
heavens shall vanish away like smoke. Matt. xxiv. 35. heaven and earth
shall pass away. 1 Cor. vii. 31. the fashion of this world passeth away.

2 Pet. iii. 7. the heavens and the earth, which are now reserved unto

fire against the day of judgement and perdition of ungodly men. v. 10. in
the which the heavens shall pass away with a great noise, v. 12. wherein
the heavens being on fire — . Rev. x. 6. he sware by him that liveth for ever

and ever that there should be time no longer, xxi. 1. the first heaven

and the first earth were passed away, and there was no more sea.

The second death, or the punishment of the damned, seems to consist
partly in the loss of the chief good, namely, the favour and protection
of God, and the beatific vision of his presence, which is commonly
called the punishment of loss ; and partly in eternal torment, which
is called the punishment of sense.6 Matt. xxv. 41. depart from me, ye
cursed, into everlasting fire, prepared for the devil and his angels.
Luke xiii. 27, 28. / know you not whence ye are ; depart from me, all
ye workers of iniquity: there shall be weeping and gnashing of teeth,
when ye shall see Abraham and Isaac and Jacob, and all the pro-
phets, in the kingdom of God, and you yourselves thrust out. xvi. 23.
being in torments, he seeth Abraham afar off. 2 Thess. i. 9- who shall be
punished with everlasting destruction from the presence of the Lord, and
from the glory of his power.

The intensity and duration of these punishments are variously inti-
mated. Isai. xxx. 33. Tophet is ordained of old; yea, for the king
it is prepared : he hath made it deep and large ; the pile thereof is fire
and much wood; the breath of Jehovah, like a stream of brimstone, doth

6 ' Quidam enim eorum censent peccatum originis puniri tantum poena damni ; alii vero
insuper ei poenam sensus adjungunt.' Disserlatio Secunda de Peccato Originis, Curcell. 6l.
' To which two heads, all that is necessary to be known concerning this everlasting
punishment may be reduced ; and we shall accordingly consider it as it is both poena
damni and poena sensus, the punishment of loss and the punishment of sense.' Beveridge,
Works, Vol. II. 449. See also Taylor, Works, IX. 369-

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kindle it. lxvi. 24. compared with Mark ix. 44. where their worm dieth
not, and the fire is not quenched. Dan. xii. 2. to shame and everlasting
contempt. Matt. viii. 12. outer darkness, there shall be weeping and
gnashing of teeth. See also xiii. 42, &c. Mark ix. 43. fire that never
shall be quenched. Rom. ii. 8, 9- indignation and wrath, tribulation and
anguish. 2 Thess. i. 9- who shall be punished with everlasting destruction.
Rev. xiv. 11. the smoke of their torment ascendeth up for ever and ever,
and they have no rest day nor night. See also xix. 3. xxi. 8. they shall
have their part in the lake which burneth with fire and brimstone.

Punishment, however, varies according to the degree of guilt.
Matt. xi. 22. it shall be more tolerable for Tyre and Sidon at the day
of judgement, than for you. Luke xii. 47, 48. he shall be beaten with
many stripes he shall be beaten with few stripes.

The place of punishment is called Hell ; Tophet,7 Isai. xxx. 33. hell
fire, Matt. v. 22. and still more distinctly x. 28. outer darkness, viii. 12.
xxii. 13. xxv. 30. a furnace of fire, xiii. 42. Hades, Luke xvi. 23 ; and
elsewhere: a place of torment, v. 28. the bottomless pit, Rev. ix. 1. the
lake of fire, xx. 15. the lake which burneth with fire and brimstone,
xxi. 8. Hell appears to be situated beyond the limits of this universe.
Luke xvi. 26. between us and you there is a great gulf fixed, so that
they which would pass from hence to you cannot. Matt. viii. 12. outer
darkness. Rev. xxii. 14, 15. they may enter in through the gates into the
city ; for without are dogs. Nor are reasons wanting for this locality ;
for as the place of the damned is the same as that prepared for the
devil and his angels, Matt. xxv. 41. in punishment of their apostasy,
which occurred before the fall of man, it does not seem probable that
hell should have been prepared within the limits of this world, in the
bowels of the earth, on which the curse had not as yet passed.8 This

7 Tophet thence

And black Gehenna call'd, the type of hell. Paradise Lost, I. 404.
8 In the argument to the first book of Paradise Lost, hell is described as situated • not in the
center (for heaven and earth may be supposed as yet not made, certainly not yet accursed ) but
in a place of utter' (i. e. outer) f darkness, fitliest called Chaos.'

521

is said to have been the opinion of Chrysostom, as likewise of Luther
and some later divines.9 Besides, if, as has been shown from various
passages of the New Testament, the whole world is to be finally con-
sumed by fire, it follows that hell, being situated in the centre of the
earth, must share the fate of the surrounding universe, and perish like-
wise ; a consummation more to be desired than expected by the souls
in perdition.

Thus far of the punishment of the wicked ; it remains to speak of
the perfect glorification of the righteous.

Perfect glorification consists in eternal life and perfect happiness,
arising chiefly from the divine vision.1 It is described Psal. xvi. 11.
thou wilt show me the path of life; in thy presence is fulness of joy ; at
thy right hand there are pleasures for evermore, xvii. 15. / will behold
thy face in righteousness ; I shall be satisfied, when 1 awake, with thy

9 Kai ntov, (ptjtrt, koi ev iroua yjmpim avrt) ea-rai tj yeevva ; rt croi tovtov p.e\ei ; to yap

(jITOvpieiiov, 6eT£ai oti eo-Tiv, ov mov TetaixievTai, kcu ev iroua ycaptoa aW ev trotu) tottw,

d>r]<Avt fiTTai ; ePm Trot/, <o? eycoye oipai, too koc/uov tovtov travTo<;. Kctdctirep yelp tuv /3a<ri\e(u)v

Tel ^ecrfiUTijpia kcu to jueraA.Aa iroppta l.eo-TtjKev, ovt<o ct] kcu Ttji otKovfxevr]<! TaJr»/5 e£u) trov

eo-Tat tj yeewa. Chrysost. in Ep. ad Rom. Homil. 31. Milton elsewhere refers to the locality

of hell:

Such place eternal justice had prepared

For those rebellious; here their prison ordain'd

In utter darkness, and their portion set

As far remov'd from God and light of heaven,

As from the center thrice to th' utmost pole. Paradise Lost, I. 70.
Again : ' to banish for ever into a local hell, whether in the air or in the center, or in
that uttermost and bottomless gulf of Chaos, deeper from holy bliss than the world's dia-
meter multiplied, they thought not a punishment so proper and proportionate for God to
inflict, as to punish sin with sin.' Doctrine and Discipline of Divorce. Prose Works, II. 11.

1 The distinction which Milton makes between the beginnings of bliss which are attain-
able in this life, and that perfect glorification which will ensue hereafter, coincides with the
expressions in the Hymn on the Nativity:

And then at last our bliss
Full and perfect is,

But now begins, xviii. 165.

3 x

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likeness. Dan. xii. 3. they that he wise shall shine as the brightness of
the firmament, and they that turn many to righteousness as the stars for
ever and ever. Matt. xiii. 43. then shall the righteous shine forth as the
sun in the kingdom of their Father, xxii. 30. they are as the angels
of God in heaven, v. 8. blessed are the pure in heart, for they shall
see God. 1 Cor. ii. 9- «* it is written, Eye hath not seen, nor ear
heard, neither have entered into the heart of man, the things which
God hath prepared for them that love him. xiii. 12. now we see through
a glass, darkly, but then face to face ; now I know in part, but then
shall I know even as also I am known, xv. 42, 43. so also is the
resurrection of the dead: it is sown in corruption, it is raised in incor-
ruption ; it is sown in dishonour, it is raised in glory ; it is sown in
weakness, it is raised in power; it is sown a natural body, it is raised
a spiritual body. 2 Cor. iv. 17. a far more exceeding and eternal weight
of glory, v. 1. we know that if our earthly house of this taber-
nacle were dissolved, we have a building of God, a house not made with
hands, eternal in the heavens. Eph. ii. 6. hath raised us up together,
and made us sit together in heavenly places in Christ Jesus. Philipp.
iii. 21. who shall change our vile body, that it may be fashioned like unto
his glorious body. 1 Thess. iv. 17. we shall be caught up together with
them into the clouds, to meet the Lord in the air, and so shall we ever
be with the Lord. 2 Tim. iv. 8. henceforth there is laid up for me a crown
of righteousness, which the Lord, the righteous Judge, shall give me at that
day, and not to me only, but to all them also that love his appearing.
1 Pet. i. 4. an inheritance incorruptible, and undefiled, and that fadeth
not away, reserved in heaven for you. v. 4. when the chief shepherd shall
appear, ye shall receive a crown of glory that fadeth not away. v. 10. who
hath called us unto his eternal glory by Christ Jesus. 1 John iii. 2. we
know that when he shall appear we shall be like him, for we shall see him

as he is. Rev. vii. 14 — 17. these are they therefore are they before

the throne of God, and serve him day and night in his temple ; and he that
sitteth on the throne shall dwell among them; they shall hunger no more,
neither thirst — . xxi. 4. God shall wipe away all tears from their eyes,
and there shall be no more death, neither sorrow, nor crying, neither

523

shall there be any more pain. xxii. 1 — 5. he showed me a pure river
of water of life, clear as crystal, proceeding out of the throne of God
and of the Lamb — .

It appears that all the saints will not attain to an equal state of
glory. Dan. xii. 3. they that be wise shall shine as the brightness of
the firmament, and they that turn many to righteousness as the stars for
ever and ever. Matt. xx. 23. to sit on my right hand and on my
left is not mine to give, but it shall be given to them of whom it is
prepared of my Father. 1 Cor. xv. 41, 42. there is one glory of the
sun, and another glory of the moon, and another glory of the stars ; for
one star differeth from another star in glory : so also is the resurrection
of the dead.

In heaven. Matt. v. 12. great is your reward in heaven. Luke

xii. 33. provide yourselves a treasure in the heavens that faileth not.

Philipp. iii. 20. our conversation is in heaven. Heb. x. 34. knowing in
yourselves that ye have a better and an enduring substance.

Our glorification will be accompanied by the renovation of heaven
and earth, and of all things therein adapted to our service or delight,
to be possessed by us in perpetuity.2 Isai. lxv. 17. behold, I create

The following quotations will show that Milton took pleasure in frequently recurring

to this idea.

The world shall burn, and from her ashes spring

New heav'n and earth, wherein the just shall dwell,

And after all their tribulations long

See golden days. Paradise Lost, III. 334.

Then heav'n and earth renew'd shall be made pure

To sanctity that shall receive no stain. X. 638.

To second life

Wak'd in the renovation of the just

Resigns him up with heav'n and earth renew'd. XI. 64.

till fire purge all things new,

Both heav'n and earth, wherein the just shall dwell. Ibid. 900.

to reward

His faithful, and receive them into bliss,

3x2 Whether

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new heavens and a new earth, and the former shall not he remembered, nor
come into mind. lxvi. 22. as the new heavens and the new earth, which
I will make, shall remain before me, saith Jehovah, so shall your seed
and your name remain. Acts iii. 21. whom the heavens must receive until
the times of restitution of all things, which God hath spoken by the mouth
of all his holy prophets since the world began. Matt. xix. 29- every one
that hath forsaken houses, or brethren, or sisters, or father, or mother, or
wife, or children, or lands, for my name's sake, shall receive an hundred-
fold, and shall inherit everlasting life. xxvi. 29. / will not drink hence-
forth of this fruit of the vine, until that day when I drink it new with
you in my Father's kingdom. Luke xiv. 15. one of them that sat at

meat with him said unto him, Blessed is he that shall eat bread

in the kingdom of God; nor is he reproved by Christ for this saying,
xxii. 30. that ye may eat and drink at my table in my kingdom. Rom.
viii. 19 — 24. the earnest expectation of the creature waiteth for tJie
manifestation of the sons of God .... in hope, because the creature itself
also shall be delivered from the bondage of corruption, into the glorious
liberty of the children of God. 2 Pet. iii. 13. we according to his pro-

Whether in heav'n or earth • for then the earth

Shall all be Paradise, far happier place

Than this of Eden, and far happier days. XII. 46f.

then raise

From the conflagrant mass, purg'd and refin'd,

New heav'ns, new earth, ages of endless date

Founded in righteousness and peace and Iove>

To bring forth fruits, joy and eternal bliss. Ibid. 547.

And again, in a splendid passage near the end of the treatise On Reformation in Eng-
land: ' Thou, the eternal and shortly expected King, shalt open the clouds to judge the
several kingdoms of the world, and distributing national honours and rewards to religious
and just commonwealths, shall put an end to all earthly tyrannies, proclaiming thy uni-
versal and mild monarchy through heaven and earth; where they undoubtedly, that by
their labours, counsels, and prayers, have been earnest for the common good of religion
and their country, shall receive above the inferior orders of the blessed, the regal addition
of principalities, legions, and thrones into their glorious titles, and in supereminence of
beatific vision, progressing the dateless and irrevoluble circle of eternity, shall clasp insepa-
rable hands with joy and bliss, in over-measure for ever.' Prose Works, I. 58.

525

mise look for new heavens and a new earth, wherein dwelleth righteous-
ness. Rev. v. 10. thou hast made us unto our God kings and priests,
and we shall reign on the earth, xxi. 1, &c. I saw a new heaven and
a new earth ; for the first heaven and the first earth were passed away ;
and there was no more sea : and I John saw the holy city, new Jeru-
salem, coming down from God out of heaven, prepared as a bride adorned
for her husband.

Christian Doctrine: Book II, Chapter 1

BOOK II.

The Service of God,

CHAP. I.

Good Works.

X he subject of the first Book was Faith, or the Knowledge of
God. The second treats of the Service or Love of God.3

The true service of God consists chiefly in the exercise of good works.
Matt. xvi. 27. then he shall reward every man according to his works.
Rom. ii. 13. not the hearers of the law are just before God, but the doers
of the law shall be justified. Philipp. i. 11. being filled with the fruits of
righteousness, which are by Jesus Christ, iv. 8. whatsoever things are
true, whatsoever things are honest, whatsoever things are just, whatsoever
things are pure, whatsoever things are lovely, whatsoever things are of
good report, if there be any virtue, and if there be any praise, think on
these things: those things which ye have both learned, and received, and
heard, and seen in me, do ; and the God of peace shall be with you.
2 Tim. iii. 17. that the man of God may be perfect, throughly furnished
unto all good works. Tit. ii. 11, 12. the grace of God that bringeth sal-
vation hath appeared to all men, teaching us, that denying ungodliness
and worldly lusts, we should live soberly, righteously, and godly in this
present world, iii. 8. this is a faithful saying, and these things I will

3 * What evangelic religion is, is told in two words, Faith and Charity, or Belief and
Practice.' Treatise of Civil Power in Ecclesiastical Causes. Prose Works, III. 332.

528

that thou affirm constantly, that they which have believed in God may be
careful to maintain good works. James i. 22. be ye doers of the word,
and not hearers only, deceiving your own selves. 2 Pet. i. 5, &c. be-
sides this, giving all diligence, add to your faith virtue, and to virtue
knowledge... he. for if these things be in you, and abound, they make you
that ye shall neither be barren nor unfruitful in the knowledge of our
Lord Jesus Christ.

Good works are those which we perform by the Spirit of
God working in us through true faith, to the glory of God,
the assured hope of our own salvation, and the edification
of our neighbour.

By the Spirit of God working in us. John iii. 21. that his deeds
?nay be made manifest that they are wrought in God. 1 Cor. xv. 10. by
the grace of God I am what I am ; and his grace which was bestowed
upon me was not in vain, but I laboured more abundantly than they all;
yet not I, but the grace of God which was with me. 2 Cor. iii. 5. not
that we are sufficient of ourselves to think anything as of ourselves, but our
sufficiency is of God. Gal. v. 22. the fruit of the Spirit is love.... gentle-
ness, goodness, faith. Eph. ii. 10. we are his workmanship, created in Christ
Jesus unto good works, which God hath before ordained that we should
walk in them. v. 9- the fruit of the Spirit is in all goodness, and righteous-
ness, and truth. Philipp. ii. 13. it is God that worketh in you both to
will and to do of his good pleasure.

Through faith. John xv. 5. he that abideth in me, and I in him,
the same bringeth forth much fruit; for without me ye can do nothing.
Heb. xi. 6. without faith it is impossible to please him. James ii. 22. seest
thou how faith wrought with his works, and by works was faith made
perfect? that is, how faith (to use a logical expression) constitutes the
form of the works, and endows them with the quality of goodness; and
how it is itself consummated by the works, as by its end and natural
product.

529

As to the position of divines, that the essential form of good works
is their accordance with the decalogue, so far as they are there pre-
scribed, it is not easy to discover how this can be the case under
the gospel. Paul certainly teaches a different doctrine, throughout the
whole of Romans and elsewhere; declaring explicitly, Rom. xiv. 23.
that whatsoever is not of faith is sin. He does not say whatsoever is
not of the decalogue, is sin, but whatsoever is not of faith ; it is there-
fore an accordance with faith, not with the decalogue, that ought to be
considered as the essential form of good works. Hence, if I observe
the sabbath in compliance with the decalogue, but contrary to the
dictates of my own faith, conformity with the decalogue, however exact,
becomes in my case sin, and a violation of the law. For it is faith
that justifies, not agreement with the decalogue ; and that which jus-
tifies can alone render any work good ; none therefore of our works
can be good, but by faith ; hence faith is the essential form of good
works, the definition of form being, that by which a thing is what it
is.4 With regard to the passages in which mention is made of keeping
God's commandments, 1 John ii. 4. iii. 24. and elsewhere, it seems rea-
sonable to understand this of the precepts of the gospel, in which faith
is uniformly put before the works of the law. If then in the gospel
faith be above the works of the law, it must be equally above its
precepts ; for works are the end and fulfilling of precepts. Since
therefore under the gospel, although a man should observe the whole
Mosaic law with the utmost punctuality, it would profit him nothing
without faith,5 it is evident that good works must be defined to be
of faith, not of the decalogue; whence it follows that conformity,
not with the written, but with the unwritten law, that is, with the
law of the Spirit given by the Father to lead us into all truth,
is to be accounted the true essential form of good works. For the

See page 99, note 1.

5 His obedience

Imputed becomes theirs by faith, his merits

To save them, not their own, though legal works. Paradise Lost, XII. 408.

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works of believers are the works of the Spirit itself; and though such
can never be in contradiction to the love of God and our neighbour,
which is the sum of the law, they may occasionally deviate from
the letter even of the gospel precepts, particularly of those which are
merely special, through a predominating regard to the law of love; as
was shown by Christ himself in the abolition of sabbatical observances,
as well as on several other occasions.6 See Book I. chap, xxvii. on the
gospel.

To the Glory of God. Matt. v. 16. let your light so shine before
men, that they may see your good works, and glorify your Father which
is in heaven. 1 Cor. x. 31. do all to the glory of God. Philipp. i. 11.
being filed with the fruits of righteousness, which are by Jesus Christ,
unto the glory and praise of God.

The assured hope of our own salvation. Gen. xv. 1. thy
exceeding great reward. Prov. x. 9- he that walketh uprightly, walketh
surely, v. 215. the righteous is an everlasting foundation, v. 29- the way
of Jehovah is straight to the upright, xi. 18, 19- to him that soweth
righteousness shall be a sure reward, xii. 3. the root of the righteous
shall not be moved, xiii. 21. to the righteous good shall be repaid.
xv. 24. the way of life is above to the wise, that he may depart from
hell beneath, xvi. 17. he that keepeth his way preserveth his soul. xx. 7-
the just man walketh in his integrity ; his children are blessed after him.
Psal. xv. 1, 2. Jehovah, who shall abide in thy tabernacle ? &c. Isai.

xxxiii. 14, &c. who among us shall dwell with the devouring fire ? he

that walketh righteously. 2 Cor. vii. 1. having therefore these promises,
let us cleanse ourselves — . Gal. vi. 8. he that soweth to his flesh, shall of
his flesh reap corruption ; but he that soweth to the Spirit, shall of the
Spirit reap life everlasting. Philipp. iii. 14. I press toward the mark for the
prize of the high calling of God in Christ Jesus. Heb. xi. 6. he that
cometh to God must believe that he is, and that he is a rewarder of

6 See page 381, note 5.

531

them that diligently seek him. v. 26. he had respect unto the recompense
of the reward, xii. 2. who for the joy that was set before him endured
the cross.

The edification of our neighbour. Hence we are admonished
so to act, that we may become examples to others. 2 Sam. xxi. 11, 12.
it was told David what Rizpah had done, &c. 2 Gor. viii. 24. wherefore
show ye to them, and before the churches, the proof of your love, and
of our boasting on your behalf. Rom. xii. 17- provide things honest
in the sight of all men. 1 Tim. iv. 12. be thou an example of the be-
lievers, in word, in conversation, in charity, in spirit, in faith, in purity.
Tit. ii. 4. that they may teach the young women to be sober, to love
their husbands, to love their children, v. 7- in all things showing thyself
a pattern of good works. 1 Pet. ii. 12. that whereas they speak against
you as evil doers, they may by your good works, which they shall
behold, glorify God in the day of visitation. For a virtuous example
excites, in the virtuous, an emulation of that virtue; Rom. xi. 14. if
by any means I may provoke to emulation them which are my flesh,
and might save some of them : a vicious example, on the contrary,
is productive of vicious emulation ; Prov. xxiii. 17. let not thine heart
envy sinners ; xxiv. 7. be not thou envious against wicked men ; as well
as of offences, by which the strong are scandalized, and the weaker
brethren, if not absolutely led into sin, rendered more remiss in the
performance of good works. 1 Cor. x. 32, 33. give none offence, neither
to the Jews, nor to the Gentiles, nor to the church of God; even as
I please all men in all things, not seeking mine own profit, but the
profit of many, that they may be saved. Matt, xviii. 6, 7- whoso shall
offend one of these little ones which believe in me, it were better for
him, &c. See also Mark ix. 42. Rom. xiv. 21. it is good neither to eat
flesh, nor to drink wine, nOr anything whereby thy brother stumbleth, or
qffendeth, or is made weak. In this sense a man is said to be a stumbling-
block to himself, when he indulges himself in any vice to which his
nature inclines him. Matt. v. 29, 30. if thy right eye offend thee, pluck
it out, &c. See also xviii. 7, 8.

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Where however the offence does not proceed from any fault of ours,
but from the frowardness or malignity of the other party, the guilt rests
not with him who gives, but with him who takes the offence. Matt. xv.
12, 13. knowest thou that the Pharisees were offended after they heard
this saying f but he answered and said, Every plant which my heavenly
Father hath not planted, shall be rooted up : let them alone, they be
blind leaders of the blind. Thus Christ did not break off his inter-
course with the publicans through fear of scandalizing the Pharisees,
but contented himself with giving reasons for his conduct: Matt. ix.
10, &c. they that be whole need not a physician — . Luke xix. 7, &c.
the Son of man is come to seek and to save that which was lost. xx. 18.
whosoever shall fall upon that stone shall be broken, but on whomsoever
it shall fall, it will grind him to powder. See Book I. chap, xxvii. on
Christian liberty.

As to what the Papists call works of supererogation, whereby more
is done than the law prescribes, insomuch that some of the saints, through
the superabundance of their works, have been enabled to purchase eternal
life not only for themselves, but for others, such works are clearly impos-
sible. For since we are commanded, under the gospel as well as under
the law, to love and serve God with all our strength and with all our
mind, and our neighbour as ourselves, and since, consequently, there
can be no excess in piety and charity, it follows that no act which we
are capable of performing can be of such excellence as to fulfil, still
less to transcend the requisitions of duty. Luke xvii. 10. when ye shall
have done all those things which are commanded you, say, We are un-
profitable servants, we have done that which was our duty to do. Those
counsels of the gospel, therefore, which the Papists affirm to be of
a higher nature than its precepts, insomuch that if a man follow
them, not being compelled so to do, he performs a work of supe-
rerogation, are not in reality counsels, as distinguished from precepts,
nor of a higher nature than the latter; but are to be considered as
particular precepts, given, not to all mankind, but to certain indivi-
duals, for special reasons and under special circumstances. Thus we

533

are told, Matt. xix. 11. that it is good for those who have the gift
of continence and can receive the saying, not to marry, whenever by
remaining single they can more effectually promote the glory of God
and the good of the church. Again, v. 21. whether the words of
Christ are to be considered as precept or as simple counsel, it is cer-
tain that, had the young man to whom they were addressed fulfilled
them in their utmost extent, he would have done nothing beyond
what duty required, any more than Abraham when he led forth his
son to sacrifice: for the commands of God, whether addressed to
mankind in general, or to a particular class, or to an individual, are
equally obligatory on the kind, or class, or individual to whom they
are addressed. In the example just cited, obedience to the general
precept of loving God above all things was singled out as an in-
stance of duty to be required from the self-sufficient young man,
for the purpose of exposing his folly and unfounded confidence, and
of showing him how far he was from the perfection to which he
pretended. For it was not the selling all he had, which has been
done without charity, but the leaving his possessions and following
Christ, which was to be the test of his perfection. With regard to
the other instance of celibacy, 1 Cor. vii. this is neither made ex-
pressly a matter of precept nor of counsel, but is left free to the
discretion of individuals, according to seasons and circumstances. To
the above may be added, that, if there be any such works as are here
described, those precepts must needs be imperfect, which require to be
amended by supplementary admonitions. If, moreover, these latter are,
as is alleged, of a higher order of excellence than the precepts them-
selves, who shall be sufficient to fulfil them ? seeing that no one is
able to perform entirely even the requisitions of the law. Not to
mention, that the name of counsels is sometimes applied to precepts of
universal application, and of the most imperative necessity ; as Rev.
iii. 18. I counsel thee to buy of me gold tried in the fire. Lastly, that
prayer for forgiveness, which by Christ's command we all daily offer,
is utterly irreconcileable with the vain boasting of works implied in
this doctrine.

534

It is true that in matters of choice and Christian liberty, one work

may be more perfect than another: 1 Cor. vii. 38. he doeth well he

doeth better. 2 Cor. xi. 23. are they ministers of Christ ? I am more ;
but it is not less the duty of every one to do whatever may most
effectually promote the glory of God and the edification of his neigh-
bour. Paul, had he so chosen, needed not have preached the gospel
without charge, 1 Cor. ix. 7, &c but believing, as he did, that a gra-
tuitous service would be less open to suspicion, and tend more to
the edification of the church, he did nothing more than his duty in
preaching gratuitously. No work of supererogation was performed by
Zaccheus, when he voluntarily gave half his goods to the poor, Luke
xix. 8. nor by the poor widow, when she cast into the treasury all
that she had, Mark xii. 42. nor by the disciples, when they sold
their lands and divided the produce among the brethren, Acts iv. 34;
those who did such actions only proved that they loved their neigh-
bours, and especially the believing part of them, as themselves.
They were not however under any absolute obligation to give such
extraordinary proofs of their love, Acts v. 4. for although perfection
is proposed to all men as the end of their endeavours, it is not re-
quired of all.

Hence may be easily discerned the vanity of human merits ; seeing
that, in the first place, our good actions are not our own, but of God
working in us ; secondly, that, were they our own, they would still be
equally due ; and, thirdly, that, in any point of view, there can be no
proportion between our duty and the proposed reward. Rom. vi. 23.
the gift of God is eternal life. viii. 18. / reckon that the sufferings of
this present time are not worthy to be compared with the glory which
shall be revealed in us. Hence although Hezekiah asserts his upright-
ness in the sight of God, Isai. xxxviii. 3. remember now, O Jehovah,
I beseech thee, how I have walked before thee in truth, and with a per-
fect heart, and have done that which was good in thy sight, he is so
far from considering this as constituting any claim to reward, that he
acknowledges himself indebted to the free mercy of God for the

535

pardon of his sins : v. 17. thou hast in love to my soul delivered it
from the pit of corruption, for thou hast cast all my sins behind my
back. So likewise Nehemiah, xiii. 22. remember me, O my God, con-
cerning this also, and spare me according to the greatness of thy mercy.
The declaration of God himself, Exod. xx. 6, is to the same purpose.
Lastly, that of which God stands in no need, can deserve nothing
of him.7 Job xxii. 2, &c. can a man be profitable with God ? xxxv. 7-
if thou be righteous, what givest thou him f Luke xvii. 10. we are un-
profitable servants. Rom. xi. 35. who hath first given him — ? See Book I.
chap. xxii. on Justification.

Opposed to good works are evil works ; the vanity and bitter-
ness of which are forcibly described by Isaiah, lix. 4, &c. they conceive
mischief and bring forth iniquity; they hatch cockatrice1 eggs — .
Prov. xi. 3. the perverseness of transgressors shall destroy them. v. 5.
the wicked shall fall by his own wickedness, xiii. 15. the way of trans-
gressors is hard. xxii. 5. thorns and snares are in the way of the
froward.

A good man is known by his works. Matt. xii. 35. a good man
out of the good treasure of his heart bringeth forth good things. 1 John
iii. 7. he that doeth righteousness is righteous, even as he is righteous.
He is described Job xxix. 11 — 25. when the ear heard me, then it blessed
me, &c. and elsewhere.

Sometimes, however, certain temporary virtues, or semblances of
virtues, are discernible even in the wicked; as in Saul, 1 Sam. xix,
and in the Jews, Jer. xxxiv. An outward show of liberality, grati-
tude, and equity, with a regard for the interest of his subjects, are
visible in the king of Sodom, Gen. xiv. 21. See also the instance of
Eglon, Judges iii. and of Belshazzar, Dan. v. 29.

7 God doth not need

Either man's work or his own gifts. Sonnet XIX. 9.

536

The wicked man is described Psal. x. 3, &c. the wicked boasteth of
his heart's desire, he. xiv. 1, &c. the fool hath said in his heart — .
Prov. i. 11, &c. if they say, Come with us, let us lay wait for blood — .
iv. 14, &c. enter not into the path of the iviched — . xxviii. 5, &c. evil men
understand not judgement.

Christian Doctrine: Book II, Chapter 2

CHAP. II.

The proximate Causes of Good Works.

A he primary efficient cause of good works, as has been stated above,
is God.

The proximate causes of good works are naturally, in ordinary
cases at least, good habits, or, as they are called, virtues; in which is
comprised the whole of our duty towards God and man. Philipp. iv. 8.
if there be any virtue, and if there be any praise. 2 Pet. i. 5. add to
your faith virtue. These are partly general, or such as pertain to the
whole duty of man ; and partly special, or such as apply to the parti-
cular branches of that duty.

The general virtues belong partly to the understanding, and partly
to the will.

Those which belong to the understanding are wisdom and

PRUDENCE.

Wisdom is that whereby we earnestly search after the
will of God, learn it with all diligence, and govern all
OUR ACTIONS according to its rule.

The will of God. Deut. iv. 6. keep therefore and do them, for
this is your wisdom — . Psal. cxix. 66. teach me good judgement and
knowledge, fw I have believed thy commandments, v. 98 — 100. thou through

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thy commandments hast made me wiser than mine enemies than my

teachers than the ancients. Prov. xxviii. 5. they that seek Jehovah,

understand all things, xxx. 5, 6. every work of God is pure add thou

not unto his words, lest he reprove thee, and thou be found a liar. Rom.
xii. 2. be ye transformed by the renewing of your mind, that ye may prove
what is that good and acceptable and perfect will of God. xvi. 19. / would
have you wise unto that which is good, and simple concerning evil. Eph.
v. 15. see that ye walk circumspectly, not as fools, but as wise. James
iii. 13. who is a wise man, and endued with knowledge among you ? let
him show out of a good conversation his works with meekness of wisdom.
v. 17- the wisdom that is from above is first pure, then peaceable, gentle,
and easy to be entreated, full of mercy and good fruits, without partiality,
and without hypocrisy. 1 John ii. 3. hereby we do know that we know
him, if we keep his commandments. Hence the fear of the Lord is called
wisdom, Job xxviii. 28. Psal. xxv. 14. the secret of Jehovah is with them
that fear him. cxi. 10. the fear of Jehovah is the beginning of wisdom .
See also Prov. i. 7- Eccles. xii. 15. let us hear the conclusion of the
whole matter, &c. So also Christ, 1 Cor. i. 30, is made unto us wisdom.
Col. ii. 3. in whom are hid all the treasures of wisdom.

Earnestly search. Prov. ii. 4, &c. if thou seekest her as silver — .
James i. 5. if any of you lack wisdom, let him ask of God that giveth to
all men liberally, and upbraideth not, and it shall be given him. Wisdom
is readily found of such as seek her, and discloses herself to them of
her own accord. Prov. i. 20, &c. wisdom crieth without, she uttereth her
voice in the streets. See also viii. 1, &c.

Wisdom is praised, Job xxviii. 15, &c. it cannot be gotten for gold — .
Prov. iii. 13, kc. happy is the man that findeth wisdom, iv. 5, &c. get
wisdom — . viii. 6, &c. hear, for I will speak of excellent things. Eccles.
ix. 18. wisdom is better than weapons of war.

The treasures of wisdom are not to be rashly lavished on such as
are incapable of appreciating them. Prov. xxiii. 9. speak not in the ears

539

of a fool, for he will despise the wisdom of thy words. Matt. vii. 6. give
not that which is holy unto the dogs. Mark iv. 34. without a parable
spake he not unto them. 1 Cor. ii. 6. howbeit we speak wisdom among
them that are perfect ; yet not the wisdom of this world.

To wisdom is opposed folly ; which consists, first and chiefly, in an
ignorance of the will of God. Isai. i. 3. the ox knoweth its owner, x. 13.
therefore my people are gone into captivity, because they have no knowledge.
Jer. v. 4. they are foolish, for they know not the way of Jehovah, nor the
judgement of their God. viii. 7, &c. yea, the stork in the heaven knoweth
her appointed times — . John xvi. 2, 3. the time cometh that whosoever killeth
you will think that he doeth God service ; and these things will they do
unto you, because they have not known the Father, nor me. xii. 10. the
chief priests consulted that they might put Lazarus also to death. Kph.
iv. 17, 18. being alienated from the life of God through the ignorance
that is in them. v. 1.7. be ye not unwise, but understanding what the
will of the Lord is. 1 Cor. ii. 8. had they known it, they would not
have crucified the Lord of glory. 1 Tim. i. 13. / did it ignorantly in
unbelief.

Secondly, in a false conceit of wisdom. Num. xv. 39- that ye seek not
after your own heart. 1 Kings xviii. 17- art thou he that trouble th
Israel? Prov. iii. 7. be not wise in thine own eyes; fear Jehovah, xiv; 6.
a scorner seeketh wisdom and findeth it not. v. 12. there is a way that
seemeth right unto a man, but the end thereof are the ways of death.
xxi. 2. every way of a man is right in his own eyes ; but Jehovah pon-
dereth the hearts, xxvi. 12. seest thou a man wise in his own conceit ?
there is more hope of a fool than of him. xxviii. 26. he that trusteth in
his own way is a fool) but whoso walketh wisely he shall be delivered.
Isai. v. 21. woe unto them that are wise in their own eyes. John ix. 39-
that they which see not might see, and that they which see might be made
blind. Rom. i. 22. professing themselves to be wise, they became fools.
1 Cor. viii. 2. if any man think that he knoweth anything, he knoweth
nothing yet as he ought to know. Yet folly cries aloud, and invites man-

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540

kind to her instructions, as if she were the sole depositary of wisdom.
Prov. ix. 16. whoso is simple, let him turn in hither.

Thirdly, in a prying into hidden things, after the example of our
first parents, who sought after the knowledge of good and evil contrary
to the command of God ; 8 and of Lot's wife, Gen. xix. 26. xxxii. 29.
wherefore is it that thou dost ask after my name ? Exod. xix. 23. set
bounds about the mount — . Deut. xxix. 29. the secret things belong unto
Jehovah our God. 1 Sam. vi. 19- he smote the men of Bethshemesh, because
the// had looked into the ark of Jehovah. Acts i. 7. it is not for you to
know the times or the seasons, xix. 19. many of them also which used
curious arts, brought their books together. Rom. xii. 3. not to think of
himself more highly than he ought to think, but to think soberly, according
as God hath dealt to every man the measure of faith.

Fourthly, in human or carnal wisdom. Job v. 12. he disappointeth the
devices of the crafty, xii. 24. he taketh away the heart of the chief of the

people of the earth, xxviii. 13, 14. man knoweth not the price thereof

the depth saith, It is not in me — . Eccles. i. 17. / gave my heart to know
wisdom, and to know madness and folly ; I perceived that this also is
vexation of spirit, vii. 29- they have found out many inventions, xii. 12. of
making many books there is no end; and much study is a weaHness of the

flesh. Isai. xix. 11, &c. the princes of Zoan are fools how say ye unto

Pharaoh, I am the son of the wise, the son of ancient kings ? xxix. 14.
the wisdom of their wise men shall perish, xxxiii. 11. ye shall bring forth
stubble, lix. 15. he that departeth from evil maketh himself a prey. Mark
iii. 21. when his friends heard of it, they went out to lay hold on him;
for they said, He is beside himself. John x. 20. he hath a devil, and is

mad. Acts xvii. 18. certain philosophers of the Epicureans encountered

him ; and some said, What will this babbler say f v. 32. when they heard

8 Have my fill

Of knowledge, what this vessel can contain ;
Beyond which was my folly to aspire. Paradise Lost, XII. 558.
See also VII. 120. VIII. 172.

541

of the resurrection from the dead, some mocked, xxvi. 24. Paul, thou
art beside thyself. 1 Cor. i. 19, 20. it is written, I will destroy the
wisdom of the wise. v. 23. we preach Christ crucified, unto the Jews
a stumbling-block, and unto the Greeks foolishness; but unto them which
are called, &c. iii. 19- the wisdom of this world is foolishness with God.
vi. 4. if then ye have judgements of things pertaining to this life, set
them to judge who are least esteemed in the church. Col. ii. 8. beware
lest any man spoil you through philosophy. Luke xii. 56, 57. ye can

discern the face of the sky, and of the earth and why even of

yourselves judge ye not what is right? Hence we are frequently
permitted to be deceived with false shows of human wisdom, in re-
quital for our contempt of that which is true and divine. Psal.

lxxxi. 11 — 13. my people would not hearken to my voice so I gave

them up unto , their own heart's lusts, and they walked in their own
counsels.

Prudence is that virtue by which we discern what is proper to
be done under the various circumstances of time and place. Prov.
xxix. 11. a fool uttereth all his mind; but a wise man keepeth it in till
afterwards. Eccles. iii. 1. to every thing there is a season, and a time to
every purpose under the heaven, v. 11. he hath made every thing beautiful
in his time. Matt. x. 16, 17- behold, I send you forth as sheep in the
midst of wolves ; be ye therefore wise as serpents, and harmless as
doves : but beware of men — . Philipp. i. 9, 10. that your love may abound
yet more and more, in knowledge and in all judgement, that ye may
approve things that are excellent. Heb. v. 14. strong meat belongeth to
them that are of full age, even those who by reason of use have their
senses exercised to discern both good and evil. This quality is an in-
dispensable seasoning to every virtue, as salt was to the ancient
sacrifices. Mark ix. 49. every one shall be salted with fire ; and every
sacrifice slwll be salted with salt.

Hence the maxim, \ of the evils of sin choose none, of those of
punishment the least.' If this be true with regard to the evils of sin.

542

it is obvious how preposterously, they interpret the law, who hold that
usury, divorce, polygamy, and the like, were conceded to the hard-
heartedness of the Jews as venial infirmities, or as evils which were to
be abated or regulated by law; whereas the law can no more concede
or tolerate the smallest degree of moral evil, than a good man can
voluntarily choose it.

Thus much of the general virtues which belong to the understand-
ing ; those which belong to the will are sincerity, promptitude, and

CONSTANCY.

Sincerity, which is also called integrity, and a good conscience,
consists in acting rightly on all occasions, with a sincere desire and a
hearty mental determination. Gen. xvii. 1. walk before me, and be thou
perfect. Deut. xviii. 13. thou shalt be perfect with Jehovah thy God. Job
xxvii. 5, 6. till I die I will not remove mine integrity from me. Psal.
xxvi. 1. judge me, O Jehovah, for I have walked in mine integrity.
Prov. iv. 23. keep thy heart with all diligence, for out of it are the issues
of life. Matt. xii. 35. a good man out of the good treasure of his heart
bringeth forth good things — . Acts xxiii. 1. / have lived in all good
conscience before God until this day. xxiv. 16. to have always a conscience
void of offence toward God and toward men. 2 Tim. i. 3. / thank God,
whom I serve from my forefathers with pure conscience. 1 Cor. iv. 4.
/ know nothing of myself; yet am I not hereby justified: but he that
judgeth me is the Lord. Philipp. ii. 15. that ye may be blameless and
harmless, the sons of God, without rebuke, in the midst of a crooked and
perverse nation. Col. iii. 23. whatsoever ye do, do it heartily, as to the
Lord, and not unto men. 1 Tim. i. 19- holding faith, and a good con-
science, which some having put away concerning faith have made shipwreck.
2 Tim. iv. 7, 8. I have fought a good fight, I liave finished my course.
Heb. xiii. 18. we trust we have a good conscience, in all things willing to
live honestly. 1 John iii. 19- hereby we know that we are of the truth,
and shall assure our hearts before him. v. 21. if our heart condemn us
not, then have we confidence toward God. Properly speaking, however,

543

a good conscience is not in itself sincerity, but rather an approving
judgement of the mind respecting its own actions, formed according to
the light which we have received either from nature or from grace,
whereby we are satisfied of our inward sincerity. Rom. ii. 15. which show
the work of the law written in their hearts, &c. This feeling is described
Job xiii. 15, &c. / will maintain mine own ways before him. xxiii. 3, &e.

0 that I knew where I might find him — / xxxi. 6. let me be weighed in
an even balance, that God may know mine integrity, v. 35. O that one
would hear me! 2 Cor. i. 12. our rejoicing is this, the testimony of our
conscience, that in simplicity and godly sincerity, not with fleshly
wisdom, but by the grace of God, we have had our conversation in the
world.

The opposite to this is an evil conscience;9 that is to say (allowing
some latitude of signification to the word) the judgement of each indivi-
dual mind concerning its own bad actions, and its consequent disapproval
of them, according to the light enjoyed from nature or grace ; which may
be more properly called a consciousness of evil. Gen. xlii. 21. we are

verily guilty concerning our brother therefore is this distress come

upon us. Hos. x. 8. they shall say to the mountains, Cover us, and to
the hills, Fall on us, compared with Rev. vi. 16. they said to the mountains
and rocks, Fall on us, and hide us from the face of him that sitteth upon
the throne, and from the wrath of the Lamb. Luke xx. 5, 6. they reasoned
with themselves, saying, If we shall say, From heaven, he will say, Why then
believed ye him not ? Acts xxiv. 25. as he reasoned of righteousness ....
Felix trembled. Rom. ii. 15. their conscience also bearing witness, and
their thoughts the meanwhile accusing or else excusing one another. Heb.
x. 22. having our hearts sprinkled from an evil conscience. John viii. 9-
being convicted by their own conscience. Strictly speaking, however, an
evil conscience is one which judges erroneously or with a wrong bias,

9 ' I will begin somewhat higher, and speak of punishment ; which as it is an evil,

1 esteem to be of two sorts, or rather two degrees only ; a reprobate conscience in this life,
and hell in the other world.' Reason of Church Government urged against Prelaty. Prose
Works, I. 132.

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and not according to the light derived from nature or grace. 1 Cor.

viii. 7. their conscience being weak, is defiled. 1 Tim. iv.-2. having their

conscience seared with a hot iron. Tit. i. 15. even their mind and con-
science is defiled.

Contrary to sincerity are, first, evil thoughts. Matt. v. 28. he hath
committed adultery with her already in his heart, xv. 18, 19. those things
which proceed out of the mouth come forth from the heart, and they
defile the man; for out of the heart proceed evil thoughts, murders — .
Secondly, hypocrisy ; the deeds of which, though plausible, are not
good, or if good, are not done with a good design. Matt. vi. 1, &c. take
lieed that ye do not your alms before men, to be seen of them, otherwise
ye have no reward of your Father which is in heaven, xxiii. 25, 26. woe
unto you, scribes and Pharisees, hypocrites ! for ye make clean the outside
of the cup and the platter, but within they are full of extortion and
excess.

Promptitude or alacrity is that which excites us to act with a ready
and willing spirit. Psal. i. 2. whose delight is in the law of Jehovah.
xl. 8. / delight to do thy will, O my God; yea, thy law is within my
heart, ex. 3. thy people shall be willing. Prov. xxi. 15. it is joy to the
just to do judgement. 2 Cor. viii. 12. if there be first a willing mind,
it is accepted according to that a man hath — . ix. 7. God loveth a chearful
giver.

Its opposites are, first, precipitancy. Matt. viii. 19- I will follow thee
whithersoever thou goest.

Secondly, a forced and not spontaneous discharge of duty. Deut.
xxviii. 47. because thou servedst not Jehovah thy God with joyfulness,
and with gladness of heart. 2 Cor. ix. 7. not grudgingly, or of necessity.
Gal. vi. 9. let us not be weary in well doing, for in due season we shall
reap, if we faint not. 2 Thess. iii. 13. be not weary in well doing.
Heb. v. 11. ye are dull of hearing, xii. 3. consider him that endured

545

such contradiction of sinners against himself, lest ye be wearied and faint
in your minds, v. 12. lift up the hands which hang down, and the feeble
knees. 1 Pet. v. 2. not by constraint, but willingly.

Constancy is that virtue whereby we persevere in a determina-
tion to do right, from which nothing can divert us. Psal. cxix.
44, 45. / shall keep thy law continually for ever and ever; and I will-
walk at liberty, v. 51. the proud have had me greatly in derision, yet
have I not declined from thy law. v. 61. the bands of the wicked have
robbed me, but I have not forgotten thy law. v. 95. the wicked have waited
for me to destroy me, but I will consider thy testimonies, v. 110. the
wicked have laid a snare for me, yet I erred not from thy precepts.
v. 112. / have inclined mine heart to perform thy statutes alway, even
unto the end. v. 157. many are my persecutors and mine enemies; yet
do I not decline from thy testimonies. Eccles. vii. 14. in the day of pro-
sperity be joyful; but in the day of adversity consider. Matt. xxiv. 13. he
that shall endure to the end, the same shall be saved. 2 Cor. vi. 4, &c.
in all things approving ourselves as the ministers of God, in much patience,
in afflictions, in necessities, in distresses — . viii. 11. now therefore perform
the doing of it, that as there was a readiness to will, so there may be
a, performance also out of that which ye have.

The opposites of this are, first, inconstancy. Jer. xxxiv. 8, &c. after

that the king Zedekiah had made a covenant with all the people

to 'proclaim liberty unto them afterward they turned and caused

the servants and the handmaids whom they had let go free to return.

v. 15, 16. ye were now turned and had done right in my sight

but ye turned and polluted my name. Luke ix. 62. no man having
put his hand to the plough, and looking back, is Jit for the kingdom

of God. Matt. xiii. 20 — 22. he heareth the word yet hath he not

root in himself, but dureth for a while ; for when tribulation or persecu-
tion ariseth because of the word, by and by he is offended . ... he heareth
the word, and the care of this world and the deceitfulness of riches choke
the word.

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Secondly, obstinacy in error, or in a wrong purpose. Psal. xix. 13;
keep back thy servant also from presumptuous sins ; let them not have
dominion over me; then shall I be upright, and I shall be innocent from
the great transgression. Jer. ii. 35. behold,, I will plead with thee, because
thou say est, I have not sinned. Acts vii. 51. ye stiff-necked, and uncir-
cumcised in heart and ears, ye do always resist the Holy Ghost.

Christian Doctrine: Book II, Chapter 3

CHAP. III.

Of
The Virtues belonging to the Service of God.

Special virtues are those which pertain only to a particular branch
of our duty ; namely, to our duty towards God, or towards man.

Our duty towards God relates to his immediate worship or
service; which is either internal or external.

Internal worship consists mainly in the acknowledgement of the
one true God, and in the cultivation of devout affections towards him.
Deut. vi. 4. hear, O Israel; Jehovah our God is one Jehovah; as in
the first book, on God.

Opposed to this is, first, atheism. Psal. xiv. 1. the fool hath said
in his heart, There is no God. also liii. 1. See more on this subject
in the first book, as above.

Secondly, polytheism, or the acknowledgement of more Gods than one,
except in the sense authorized by Scripture itself. Gal. iv. 8. when ye
knew not God, ye did service unto them which by nature are no Gods.

Devout affections towards God are love, trust, hope,

GRATITUDE, FEAR, HUMILITY, PATIENCE, OBEDIENCE. Deut. X. 12,

what doth Jehovah thy God require of thee, but to fear Jehovah

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548

thy God, to walk in all his ways, and to love him, and to serve Jehovah
thy God with all thy heart and with all thy soul; to keep the command-
ments of Jehovah and his statutes.

The love of God is that by which we prefer him above all other
objects of affection, and desire his glory. Deut. vi. 5. thou shalt love
Jehovah thy God with all thine heart — . See also Matt. xxii. 37.

Desire his glory. Numb. xiv. 15, 16. then the nations will speak,
saying, Because Jehovah was not able to bring this people into the
land — . Josh. vii. 9. what wilt thou do unto thy great name f

Opposed to this is a hatred of God : John xv. 24. they have hated
both me and my Father ; and a love of the world or of created
things. Luke xiv. 33. whosoever he be of you that forsaketh not all
that he hath, he cannot be my disciple. 1 Cor. vii. 31. they that use this
world, as not abusing it. Philipp. iii. 7, 8. what things were gain to me,
those I counted loss for Christ ; yea doubtless, and I count all things but
loss for the excellency of the knowledge of Christ Jesus my Lord, for
whom I have suffered the loss of all things, and do count them but dung
that I may win Christ. James iv. 4. know ye not that the friendship of
the world is enmity with God? whosoever therefore will be a friend of
the world is the enemy of God. 1 John ii. 15. love not the world.

Of faith, in its primary sense, and as the instrumental cause of
justification, I have spoken above ; I now speak of trust in God, con-
sidered as an effect of love, and as a part of internal worship, whereby
we wholly repose on him. 2 Chron. xx. 20. believe in Jehovah your God,
so shall ye be established. Psal. xviii. 2, 3, &c. Jehovah is my rock and my
fortress ... .in whom I will trust, my buckler, and the horn of my salvation,
and my high tower. So also Psal. xxvii. xxviii. 7- xxxii. 10. xxxvii. 5.
commit thy way unto Jehovah, trust also in him, and he shall bring it to
pass. So also lxi. lxii. lxxiii. 26. lxxxiv. 12. cxii. 7. cxv. 9, &c. cxxiii.
cxxx. 6. Prov. xiv. 26. in the fear of Jehovah is strong confidence, and his

549

children shall have a place of refuge, xvi. 3. commit thy works unto Jeho-
vah, and thy thoughts shall be established. See also xviii. 10. xxx. 5.
Isai. lix. 1. behold, Jehovah's hand is not shortened, that it cannot save.
Jer. xvii. 7- blessed is the man that trusteth in Jehovah, and whose hope
Jehovah is. Mai. iii. 16 — 18. then shall ye return, and discern between
•the righteous and the wicked, &c.

Opposed to this is, first, distrust of God. Gen. xii. 13. say, I
pray thee, thou art my sister — . xxxii. 7. then Jacob was greatly afraid
and distressed. Numb. xiv. 1, &c. all the congregation lifted up their
voice and cried — . xx. 10, 11. must we fetch you water out of this rock?
with his rod he smote the rock twice. 2 Kings vii. 2. if Jeho-
vah would make windows in heaven, might this thing be? Isai. vii. 12.
/ will not ask, neither will I tempt Jehovah.

Secondly, an overweening presumption. Numb. xiv. 44. they presumed
to go up unto the hill top. xv. 30. the soul that doeth ought presump-
tuously— . Prov. xxvii. 1. boast not thyself of to-morrow — . Amos v. 18.
woe unto you that desire the day of Jehovah. Mic. iii. 11. the heads
thereof judge for reward, and the priests thereof teach for hire, and the
prophets thereof divvne for money : yet will they lean upon Jehovah, and
say, Is not Jehovah among us ? Matt. iii. 7- O generation of vipers, who
hath warned you to flee from the wrath to come ? iv. 6, 7. thou shalt not
tempt the Lord thy God. Rom. ii. 4. despisest thou the riches of his
goodness — ?

Thirdly, carnal reliance. 2 Chron. xvi. 7. because thou hast relied
on the king of Syria — . v. 12. in his disease he sought not to Jehovah,
but to the physicians. Psal. xiv. 6. ye have shamed the counsel of the
poor, because Jehovah is his refuge. See also cxviii. 8, 9- cxlvi. 3. put
not your trust in princes, cxlvii. 10. he delighteth not in the strength of
the horse. Prov. xxix. 26. many seek the ruler's favour. Isai. xxx. 2.
to strengthen themselves in the strength of Pharaoh, &c. iii. 1. the
Lord doth take away the stay and the staff, xxii. 8. thou didst look

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in that day to the armour of the house of the forest, xxxi. 1. woe to
them that go down to Egypt for help — . Jer. xvii. 5. cursed be the man
that trusteth in man, and maketh flesh his arm, and whose heart depart-
eth from Jehovah. Amos vi. 13. ye ivhich rejoice in a thing of nought.

Fourthly, a trust in idols. 2 Kings i. 2. go, enquire of JSaaU
%ebub — . More will be said on this subject hereafter, under the head
of idolatry.

Hope is that by which we expect with certainty the ful-
filment of God's promises. Job xiii. 15. though he slay me, yet will
I trust in him. Psal. xxxi. 24. be of good courage, and he shall
strengthen your heart, all ye that hope in Jehovah, xxvii. 14. wait on
Jehovah — . cxix. 116. let me not be ashamed of my hope. Prov. x. 28.
the hope of the righteous shall be gladness. Isai. xl. 31. they that wait
upon Jehovah shall renew their strength, they shall mount up with wings
as eagles. Rom. v. 4, 5. experience worketh hope; and hope maketh not
ashamed; because the love of God is shed abroad in our hearts.

Opposed to this virtue, as w*U as to faith, is doubt; to which even
the pious are sometimes liable, at least for a time. 1 Sam. xxvii. 1.
David said in his heart, I shall now perish one day by the hand of Saul.
Matt. xiv. 31. O thou of little faith, xvherefore didst thou doubt? xxi. 21.
if ye have faith and doubt not — . Mark xi. 23. whosoever shall not doubt
in his heart, but shall believe — .

Secondly, despair; which takes place only in the reprobate. Gen.
iv. 13. Cain said unto Jehovah, My punishment is greater than I can
hear. Matt, xxvii. 5. he cast down the pieces of silver in the temple, and
departed, and went and hanged himself. Acts i. 18. falling headlong,
he burst asunder in the midst.

Gratitude towards God is that whereby we acknowledge his
goodness in conferring benefits upon creatures so unworthy as our-

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selves. Psal. ciii. 2. forget not all his benefits, cxvi. 12. what shall I
render unto Jehovah — f 1 Cor. vi. 20. ye are bought with a price ; there-

fore glorify God in your body, and in your spirit, which are God's.
Heb. xii. 28. let us have grace whereby we may serve God acceptably
with reverence and godly fear. 1 Pet. ii. 9- that ye should shew forth
the praises of him who hath called you out of darkness — ■. 1 John iv. 19.

, we love him, because he first loved us.

Opposed to this is, first, ingratitude towards God. Isai. i. 2. / have
nourished and brought up children, and they have rebelled against me.
Hos. xiii. 6. according to their pasture, so were they filled; they were
filled, and their heart was exalted: therefore have they forgotten me.
Rom. i. 21. when they knew God, they glorified him not as God, neither
were thankful.

Secondly, the bestowing on idols, or on created things, that grati-
tude which we owe to God. Jer. xliv. 17- to burn incense unto the

queen of heaven, and to pour out drink-offerings unto her then had

we plenty of victuals, and were well, and saw no evil. Habak. i. 16. they
sacrifice unto their net, and burn incense unto their drag.

The fear of God is that whereby we reverence God as the
supreme Father and Judge of all men, and dread offending him
above all things. Deut. xxviii. 58. that thou mayest fear this glo-
rious and fearful name, Jehovah thy God. Psal. ii. 11. serve Jehovah
with fear, and rejoice with trembling, xxxiv. 11. / will teach you the
fear of Jehovah, cxxx. 4. there is forgiveness with him, that thou mayest
be feared. Prov. xix. 23. the fear of Jehovah tendeth to life. Mai. i. 6.
if I be a father, where is mine honour ? if I be a master, where is my
fear? 1 Pet. i. 17. if ye call on the Father, who without respect of per-
sons judgeth according to every man's work, pass the time of your
sojourning here in fear. Matt. x. 28. rather fear him which is able to
destroy both body and soul in hell. Philipp. ii. 12. work out your own
salvation with fear and trembling.

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Opposed to this is, first, carnal security. Job v. 3, &c. I have seen
the foolish taking root. xxiv. 23, &c. though it be given him to be
in safety, whereon he resteth — . xxxiv. 22. there is no darkness, nor
shadow of death, where the workers of iniquity may hide themselves. Psal.
x. 5, 6. thy judgements are far above out of his sight, xxx. 6. in my
prosperity I said, I shall never be moved, lxxiii. 6. therefore pride
compasseth them about as a chain, xciv. 7. yet they say, Jah shall not
see. Eccles. viii. 11. because sentence against an evil work is not exe-
cuted speedily, therefore the heart of the sons of men is fully set in
them to do evil. Isai. v. 19. that say, Let him make speed and hasten
his work, xxviii. 15. because ye have said, We have made a covenant with
death, xxix. 15. woe unto them that seek deep to hide their counsel from
Jehovah. Ezek. viii. 12. Jehovah seeth us not, Jehovah hath forsaken the
earth. Amos vi. 1. woe to them that are at ease. Zeph. i. 12. that say
in their hearts, Jehovah will not do good, neither will he do evil. Matt.
xxv. the foolish virgins. Luke xii. 2, 3. there is nothing covered that
shall not be revealed — . v. 19- / will say to my soul, &c. v. 45. if
that servant say in his heart, &c. 1 Cor. xi. 31. if we would judge
ourselves, we should not be judged.

Secondly, a slavish fear. 1 John iv. 18. there is no fear in love ; but
perfect love casteth out fear, because fear hath torment: he that feareth
i? not made perfect in love.

Thirdly, a fear of idols. 2 Kings xvii. 33. they feared Jehovah, and
served their own gods, after the manner of the nations whom they carried
away from thence.

And lastly, a fear of anything whatever except God. Matt. x. 28.
fear not them which kill the body.

Humility is that whereby we acknowledge our unworthiness in
the sight of God. Gen. xxxii. 10. I am not worthy of the least of
all the mercies, &c. 1 Chron. xxix. 14. who am I, and what is my people,

553

that we should be able to offer so willingly after this sort ? for all things
come of thee, and of thine own have we given thee. Psal. li. 17- the sacrifices
of God are a broken spirit, cxv. 1. not unto us, O Jehovah, not unto
us, but unto thy name give the praise. Isai. lxvi. 2. to this man will I
look, even to him that is poor and of a contrite spirit, and trembleth at
my word. Matt. v. 3. blessed are the poor in spirit. Luke ix. 48. he that
is least among you all, the same shall be great. 1 Pet. v. 5, 6. submit
yourselves, &c. 1 Tim. i. 15. Christ Jesus came into the world to save
sinners, of whom I am chief.

To this is opposed, first, pride towards God. Job xv. 25. he stretcheth
out his hand against God. Prov. iii. 34. he scorneth the scorners ; but
he giveth grace unto the lowly. See also James iv. 6. 1 Pet. v. 5. Prov.
xvi. 5. every one that is proud of heart is an abomination to Jehovah. Acts
xii. 23. the angel of the Lord smote him, because he gave not God the
glory. Rev. iii. 17- thou say est, I am rich, and increased with goods, and
have need of nothing ; and knowest not that thou art wretched, and miser-
able, and poor, and blind, and naked.

Secondly, a false or superstitious humility. Col. ii. 23. which things
have indeed a show of wisdom in will worship, and humility, and neglect-
ing of the body ; not in any honour to the satisfying of the flesh.

Patience is that whereby we acquiesce in the promises of God,
through a confident reliance on his divine providence, power, and good-
ness, and bear inevitable evils with equanimity, as the dispensation of
the supreme Father, and sent for our good. Job i. 22. in all this Job
sinned not, nor charged God foolishly, ii. 10. shall we receive good at the
hand of God, and shall we not receive evil? 2 Sam. xvi. 10. because
Jehovah hath said unto him, Curse David, who shall then say, Wherefore
hast thou done so? Isai. xxviii. 16. he that believeth shall not mistake.
Lam. iii. 29, &c. he putteth his mouth in the dust, if so be there may be
hope; he giveth his cheek to him that smiteth him. Matt. xvi. 24. let him
take tip his cross, and follow me. Luke xxi. 19- in your patience possess

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ye your souls. Rom. viii. 25. if we hope for that we see not, then do we
with patience wait for it. xv. 4. that we through patience and comfort
of the scriptures might have hope. 2 Cor. xii. 10. therefore I take plea-
sure in infirmities, in reproaches, in necessities, in persecutions, in distresses
for Christ's sake. Coloss. i. 11. unto all long-suffering. 2 Thess. iii. 5.
the Lord direct your hearts into the love of God, and into the patient
waiting for Christ. Heb. x. 36. ye have need of patience, that after ye
have done the will of God, ye might receive the promise. James v. 7, 8. be
patient unto the coming of the Lord; behold, the husbandman waiteth —
...be ye also patient, stablish your hearts, for the coming of the Lord
draweth nigh. 1 Pet. ii. 19, &c. this is thank-worthy, if a man for
conscience toward God endure grief, suffering wrongfully ....if when ye
do well and suffer for it, ye take it patiently, this is acceptable with God :
for even hereunto were ye called; because Christ also suffered for us,
leaving us an example that ye should follow his steps ....who when he
was reviled, reviled not again; when he suffered, he threatened not; but
committed himself to him that judgeth righteously.

Opposed to this is impatience under the divine decrees ; a temptation
to which the saints themselves are at times liable. 1 Kings xix. 4.
he requested for himself that he might die. Job iii. 2, &c. let the day
perish wherein I was born. vii. 11. therefore I will not refrain my
mouth, xix. 7. behold, I cry out of wrong, but I am not heard; I cry
aloud, but there is no judgement. Eccles. vii. 7. surely oppression makeih
a wise man mad. Jer. xx. 15. cursed be the man who brought tidings to
my father, saying — . xlv. 5. thou didst say, Woe is me now, for Jehovah
hath added grief to my sorrow. Jonah iv. 3. it is better for me to die
than to live.

Obedience is that virtue whereby we propose to ourselves the will
of God above all things as the rule of our conduct, and serve him alone.
Thus Abraham, Gen. xii. 4. departed from Canaan, as Jehovah had
spoken unto him. xxii. 3. Abraham rose up early in the morning, and
saddled his ass — . 1 Sam. xv. 22. hath Jehovah as great delight in burnt-

555

offerings and sacrifices, as in obeying the voice of Jehovah f behold, to obey
is better than sacrifice. Psal. lxxxi. 13, 14. O that my people had heark-
ened unto me, &c. Eccles. v. 1. be more ready to hear than to give the
sacrifice of fools. Jer. vi. 19, 20. because they have not hearkened unto

my words your burnt-offerings are not acceptable, vii. 22, 23. I spake

not unto your fathers, nor commanded them in the day that I brought
them out of the land of Egypt, concerning burnt-offerings or sacrifices;
but this thing commanded I them, saying, Obey my voice, xxxv. 2. go
unto the house of the Rechabites — . Matt. vi. 10. thy will be done in
earth, as it is in heaven, xxvi. 39- not as I will, but as thou wilt. v. 42.
thy will be done. John xiv. 15. if ye love me, keep my commandments.
See also v. 21, 23. Acts iv. 19. whether it be right in the sight of God
to hearken unto you more than unto God, judge ye. v. 29. we ought to
obey God, rather than men. Eph. vi. 6, 7. as the servants of Christ,
doing the will of God from the heart, with good will doing service.
1 John ii. 5. whoso keepeth his word, in him verily is the love of God
perfected, v. 17. he that doeth the will of God abideth for ever. v. 3. this
is the love of God, that we keep his commandments; and his command-
ments are not grievous.

Opposed to this is disobedience. 1 Sam. xv. 23. rebellion is as the sin
of witchcraft, and stubbornness is as iniquity and idolatry. This was the
error of the prophet of Judah, 1 Kings xiii. 22. Prov. xiii. 13. whoso
despiseth the word shall be destroyed, xxviii. 9- he that turneth away his
ear.... even his prayer shall be abomination. Jer. vi. 16. thus saith Jehovah,
Stand ye in the ways... and walk therein... but they said, We will not walk
therein, v. 17. they said, We will not hearken, vii. 26. they hearkened not
unto me — . xxii. 21. this hath been thy manner from thy youth, that thou
obeyedst not my voice, xxxvi. 23, &c. it came to pass that when Jehudi
had read three or four leaves, &c. xliv. 16. as for the word that thou
hast spoken unto us in the name of Jehovah, we will not hearken unto
thee. Even where it wears the disguise of humility : John xiii. 8. thou
shalt never wash my feet ; or of a righteousness beyond what is com-
manded : Deut. v. 32. ye shall not turn aside to the right hand or to

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the left. See also xxviii. 14. Josh. i. 7- Deut. xii. 32. thou shcdt not add
thereto, nor diminish from it. 1 Kings xx. 35. the man refused to »mite
him. Prov. xxx. 6. add thou not unto his words, lest he reprove thee,
and thou be found a liar. 1 Cor. iv. 6. that ye might learn in us not to
think of man above that which is written. Rev. xxii. 18, 19- if any man
shall add unto these things, God shall add unto him the plagues—.

Christian Doctrine: Book II, Chapter 4

CHAP. IV.

External Service.

JL hus much of the internal service of God. We are now to speak
of his external service, which is commonly denominated religion ; not
that internal worship is not also religion, but that it is not usually
called so, except as it manifests itself in outward actions. Although
external worship is, for the convenience of definition, distinguished
from internal, it is our duty to unite them in practice, nor are they
ever separated, except by the fault of the wicked.

True religion is that by which God is worshipped with sincerity
after the form and manner which himself has prescribed. Mic. vi. 6.
wherewith shall I come before Jehovah — ? Worship is expressed in
Scripture by the verb Xarpevetv, Matt. iv. 10. and SovXeuetv, vi. 24. Gal. iv. 8.
The Papists therefore err in explaining Xarpela of the worship paid
to God, SovXeia of that paid to holy men and angels.1

Opposed to this is, first, superstition or will worship {eOeXoOprianeia),
the offspring of man's invention. Thus Nadab and Abihu offered strange
fire before Jehovah, for which they were forthwith punished with
death, Levit. x. 1, 2. 1 Sam. xiii. 12. / forced myself therefore, and
offered a burnt-offering.... thou hast done foolishly, xv. 15, 16. they have

brought them to sacrifice unto Jehovah thy God.... stay and I will tell

thee what Jehovah hath said to me. 1 Kings xii. 31, 32. he made an
house of high places. 2 Kings xvi. 10. he saw an altar that was at Damas-
cus, &c. 1 Chron. xv. 13, 15. Jehovah our God made a breach upon us, for
that we sought him not after the due order ....so the children of the Levites

1 See Grotius and Wetstein on Matt. iv. 10. and Leigh's Critica Sacra on the words

OouAcu'w and covXela.

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bare the ark of God.... according to the word of Jehovah. Isai. xxix. 13.
their fear toward me is taught by the precept of men. Mark vii. 7, 8. in
vain do they worship me, teaching for doctrines the commandments of men.
Matt. xv. 3, &c. why do ye also transgress the commandment of God — ?
Gal. vi. 12. as many as desire to make a fair show in the flesh, they
constrain you to be circumcised. Some of the early teachers of the church
are chargeable with this grievous error, in that they, to facilitate the con-
version of the heathen to Christianity,2 retained the pagan rites with

2 'He (Constantine) gave and ministered occasion to bring in a deluge of ceremonies,
thereby either to draw in the heathen by a resemblance of their rites, or to set a gloss
upon the simplicity and plainness of Christianity, which, to the gorgeous solemnities of
paganism, and the sense of the world's children, seemed but a homely and yeomanly
religion.' Of Reformation in England. Prose Works, 1.18. 'This was that which made
the old Christians paganize, while by their scandalous and base conforming to heathenism
they did no more, when they had done their utmost, but bring some pagans to Christianize ;
for true Christians they neither were themselves, nor could make others in this fashion.'
Animadversions upon the Remonstrant's Defence. Ibid. 171. For numerous instances of these
corruptions, see the ecclesiastical historians and other authorities. The policy which led
to what one of the most eloquent of living writers happily calls ' paganizing Christianity
in order to christen paganism,' has found its supporters in Mosheim and Gibbon. The
former says ; ' in these early times it was both wise and necessary to show, in the
establishment of outward forms of worship, some indulgence to the ancient opinions, man-
ners and laws of the respective nations to whom the gospel was preached In a word,

the external forms of worship used in the times of old must necessarily have been regu-
lated and modified according to the character, genius, and manners of the different nations
on which the light of the gospel arose.' Ecclesiastical History, I. p. 100. ' The bishops
augmented the number of religious rites in the Christian worship, by way of accommodation
to the infirmities and prejudices both of Jews and heathens, in order to facilitate thus their
conversion to Christianity,' &c. Ibid. p. 162. 'After the conversion of the Imperial city,
the Christians still continued in the month of February the annual celebration of the Luper-
calia; to which they ascribed a secret and mysterious influence on the genial powers of the
animal and vegetable world.' Gibbon's Decline and Fall of the Roman Empire, chap, xxxvi.
Barbeyrac (Traite de la Morale des Peres, Chap. v. Sect. 59, &c.) accuses Clemens Alexan-
drinus of having permitted the heathen converts to worship the sun, moon, and other heavenly
bodies; but the passage alluded to, when candidly considered, seems to admit of a different
construction. See Strom. Lib. VI. Cap. xiv. p. 795, 796. Edit. Oxon. The author of the
life of Gregory Thaumaturgus mentions the following instance of a concession granted to
the Christians of the second century. ' Cum animadvertisset (Gregorius) quod ob corporeas
delectationes et voluptates simplex et imperitum vulgus in simulacrorum cultus errore per-
manent permisit eis, ut in memoriam et recordationem sanctorum martyrum sese oblectarent,

et in

559

a slight alteration of names or things, to the infinite detriment of reli-
gion, and in direct violation of the precept, Deut. xii. 30, 31. take heed
to thyself that thou be not snared by following them... and that thou inquire
not after their gods, saying, How did these nations serve their gods f even
so will I do likewise: thou shalt not do so unto Jehovah thy God.

Secondly, an hypocritical worship, in which the external forms are duly
observed, but without any accompanying affection of the mind ; which is
a high offence against God. Lev. xxvi. 31. / will make your cities waste,
&c. 1 Sam. iv. 3. let us fetch the ark of the covenant of Jehovah out of
Shiloh unto us. 2 Chron. xii. 9- so Shishak...came up against Jerusalem,
and took away the treasures of the house of Jehovah. Thus Joash repaired
the temple, xxiv. 4 — 6. ; as did also Herod, although the enemy of
Christ, xxxvi. 7. Nebuchadnezzar carried of the vessels of the house of
Jehovah, and put them in his temple at Babylon. See also Ezra i. 7.
Prov. xv. 8. the sacrifice of the wicked is an abomination to Jehovah. See
also xxi. 27. Isai. i. 11. to what purpose is the multitude of your sacrifices
unto me f Jer. vii. 4. trust ye not in lying words, saying, The temple of
Jehovah... are these, v. 12. go ye now unto my place which was in Shiloh.
See also v. 14. Isai. xxix. 13. forasmuch as this people draw near me with
their mouth, and with their lips do honour me, but have removed their
heart far from me. See also Matt. xv. 8, 9. Isai. xlviii. 1. hear ye this,
O house of Jacob, which are called by the name of Israel, lxvi. 3. he that
killeth an ox, &c. Jer. xviii. 18. come and let us devise devices against

et in laetitiam effunderentur, quod successu temporis aliquando futurum esset ut sua sponte
ad honestiorem et accuratiorem vita? rationem transirent.' In the sixth century, Gregory
the First, Bishop of Rome, even went so far as to rebuke Serenus, Bishop of Marseilles,
for breaking the images placed in churches, stating that he was desirous of conciliating the
affections of the people by permitting the use of them, as pieces of history to instruct
their minds in the leading facts of Christianity. See Milner's Church History, III. 55. Acting
on the same principle, he also wrote to Mellitus, a missionary proceeding to Britain, recom-
mending certain concessions to the early converts among our own countrymen, who had
been accustomed to propitiate demons, and to indulge in sacrificial feasts. Ibid. p. 79. Ter-
tullian seems to have formed a better judgement respecting the spirit of Christianity. See
the treatise De Creatione, where he complains of the unnecessary introduction of additional
rites into the church, borrowed from the enemies of the true religion.

560

Jeremiah, for the law shall not perish from the priest. Ezek. xxxiii. 30 — 32.
they sit before thee as my people.... but their heart goeth after covetousness.
Amos v. 21. / hate, I despise your feast days. vi. 5. that chaunt to the
sound of the viol, and invent to themselves instruments of music, like David.
Mic. vi. 7, &c. will Jehovah be pleased with thousands of rams, or with
ten thousands of rivers of oil? shall I give my first-born for my trans-
gression, the fruit of my body for the sin of my soul? he hath showed
thee, O man, what is good; and what doth Jehovah require of thee but
to do justly, and to love mercy, and to walk humbly with thy God?
Matt. xii. 44. he findeth it empty, swept, and garnished, xxi. 30, &c. he
answered and said, I go, sir; and went not. xxiii. 3. they say and do
not. v. 15. woe unto you, scribes and Pharisees, hypocrites — . Luke xi.
40, 42. ye fools, did not he that made that which is without, make that
which is within also? Philipp. i. 15, 16. some indeed preach Christ even
of envy and strife.

The Shechemites, (Gen. xxxiv.) were punished with slaughter and
destruction for having adopted a new religion inconsiderately, and from
secular motives.

On the contrary, internal worship, or the worship of the heart,
is accepted of God, even where external forms are not in all respects
duly observed.3 1 Kings iii. 3. Solomon loved Jehovah only he sacri-
ficed and burnt incense in high places. 2 Chron. xxx. 18 — 20. a mul-
titude of the people.... had not cleansed themselves, yet did they eat the

passover but He%ekiah prayed for them, saying, The good Jehovah

pardon every one that prepareth his heart to seek God, Jehovah God of
his fathers, though he be not cleansed according to the purification of the
sanctuary: and Jehovah hearkened to Hezekiah, and healed the people.
John vii. 14. now about the midst of the feast, Jesus went up into the
temple and taught.

3 This said unanimous, and other rites
Observing none, but adoration pure
Which God likes best. Paradise Lost, IV. 736.

561

The parts and circumstances of true religion, or of the worship of
God, are next to be considered.

The parts into which religion is divided, are the invocation
or adoration of God, and the sanctification of his name in

ALL THE CIRCUMSTANCES OF LIFE.

Under invocation are included, first, supplication and thanks-
giving; secondly, oaths and the casting of lots.

Supplication is that act whereby under the guidance of the
Holy Spirit we reverently ask of God things lawful, either
for ourselves or others, through faith in Christ. Psal. 1. 15.
call upon me in the day of trouble; I will deliver thee, and thou shalt
glorify me. lxxxvi. 4, 5. unto thee, O Jehovah, do I lift up my soul;
for thou, Jehovah, art good and ready to forgive, and plenteous in mercy
unto all them that call upon thee. Matt. vii. 7 — 10. ask, and it shall be
given you; seek, and ye shall find; knock, and it shall be opened unto
you. Philipp. iv. 6. be careful for nothing, but in every thing by prayer
and supplication with thanksgiving let your request be made known unto
God.

Through faith. Mark xi. 24. what things soever ye desire, when ye

pray, believe that ye receive them, and ye shall have them. Rom. x. 14.

how then shall they call on him in tchom they have not believed? 1 Tim.

ii. 8. without doubting. James i. 6, 7. let him ask in faith, nothing wavering ;

for he that wavereth, &c.

In Christ. John xi v. 13, 14. whatsoever ye shall ask in my name,
that will I do, that the Father may be glorified in the Son. xvi. 23.
whatsoever ye shall ask the Father in my name, he will give it you.
Rev. v. 8. having every one of them harps, and golden vials fidl of
odours, which are the prayers of saints, viii. 3, 4. there was given unto
him much incense, that he should offer it with the prayers of all saints

4 c

562

upon the golden altar which was before the throne; and the smoke of the
incense, which came with the prayers of the saints, ascended up before
God.

Things lawful; and above all, the best things. 1 Kings iii. 11, 12.
because thou hast ashed this thing, and hast not ashed for thyself long
life, neither hast asked riches for thyself, nor hast asked the life of
thine enemies, but hast asked for thyself understanding to discern judge-
ment; behold, I have done according to thy words. Matt. vi. 33. seek ye
first the kingdom of God and his righteousness, and all these things shall
be added unto you.

Under the guidance of the Holy Spirit. Zech. xii. 10. / will

pour upon the house of David and upon the inhabitants of Jerusalem

the spirit of grace and of supplications. Rom. viii. 26, 27. likewise the

Spirit also helpeth our infirmities, for we know not what we should pray

for as we ought. Eph. vi. 18. praying always...... in the Spirit. Jude 20.

praying in the Holy Ghost; that is, quickening and calling into action,
as much as possible, the gift of the Holy Ghost within us.

The Lord's Prayer was intended rather as a model of supplication,
than as a form to be repeated verbatim by the apostles, or by Chris-
tian churches at the present day.4 Hence the superfluousness of set
forms of worship ; seeing that, with Christ for our master, and the
Holy Spirit for our assistant in prayer, we can have no need of any
human aid in either respect.5

' If the Lord's Prayer had been " the warrant or pattern of set liturgies," as is here
affirmed, why was neither that prayer, nor any other set form ever after used, or so much
as mentioned by the apostles, much less commended to our use?' Answer to Eikoti Basilike.
Prose Works, III. 37.

Conformably with his opinions on this subject, Milton ascribes extemporaneous effusions
to our first parents:

Lowly they bow'd adoring, and began
Their orisons, each morning duly paid
In various style; for neither various style

Nor

563

Reverently. Reverence comprehends, first, the internal affection
of the mind, and secondly, the voice and outward deportment of the
body.

Under the former is included, first, that we ask every thing aright,
that is to say, to a right end. James iv. 3. ye ask, and receive not,
because ye ask amiss, that ye may consume it upon your lusts. Secondly,
that our supplications proceed from a pure and penitent heart. Hence
2 Sam. xxii. 42. they looked, but there was none to save; even unto
Jehovah, but he answered them not. Psal. lxvi. 18. if I regard ini-
quity in my heart, Jehovah will not hear me. Isai. i. 16 — 18. wash you,

make you clean come now, and let us reason together — . Ezek. viii. 18.

though they cry in mine ears with a loud voice, yet will I not hear them.

xx. 30, 31. are ye polluted, after the manner of your fathers ? and shall

I be inquired of by you ? John ix. 31. God heareth not sinners. Thirdly,
that we pray in a spirit of kindness and forgiveness towards our
brethren. Matt. v. 24. leave there thy gift before the altar, and go thy
way; first be reconciled to thy brother — . vi. 12. forgive us our debts,
as ice forgive our debtors. See also xviii. 23. the parable of the two
debtors. 1 Tim. ii. 8. / will therefore that men pray every ivhere, lifting
up holy hands, without wrath and doubting. Fourthly, that we seek the

Lord early. Prov. i. 24 — 28. because I have called, and ye refused

they shall call upon me, but I will not answer. Psal. xxxii. 6. for this
shall every one that is godly pray unto thee in a time when thou

Nor holy rapture wanted they to praise

Their Maker, in fit strains pronounc'd, or sung

Unmeditated. Paradise Lost, V. 144.
' It is not the goodness of matter, therefore, which is not, nor can be, owed to the
liturgy, that will bear it out, if the form, which is the essence of it, be fantastic and
superstitious, the end sinister, and the imposition violent.' Animadversions on the Remon-
strant's Defence. Prose Works, I. 173. * Neither can any true Christian find a reason why
liturgy should be at all admitted, a prescription not imposed or practised by those first
founders of the church, who alone had that authority, &c.' Answer to Eikon Basilihe,
III. 36. Compare also the whole of the chapter entitled ' On the Ordinance against the
Common Prayer Book,' from which the last quotation is taken.

4 c 2

564

mayest be found. Isai. lv. 6. seek ye Jehovah, while he may be found.
Fifthly, that we pray with all humility. Luke xviii. 9, he. standing

afar off saying, God be merciful to me a sinner. Sixthly, that we

pray earnestly ; see the parable of the man who came to borrow bread
of his friend, Luke xi. 5. and of the unjust judge, xviii. 2, &c. Lastly,
that we persevere in prayer. Coloss. iv. 2. continue in prayer.

It is not necessary that our prayers should be always audible ; the
silent supplication of the mind, whispers, even groans and inarticulate
exclamations in private prayer, are available.6 Exod. xiv. 15. Jehovah
said unto Moses, Wherefore criest thou unto me? though he was say-
ing nothing with his lips, and only praying inwardly. 1 Sam. i. 13.
now Hannah, she spake in her heart; only her lips moved, but her voice
was not heard. Thus, too, our devotions will be less conspicuous;
according to the command, Matt, vi, 6,

Prayer may be offered either alone, or in company. Christ appears
seldom to have prayed in conjunction with his disciples, or even in their
presence, but either wholly alone, or at some distance from them. It
is moreover evident that the precepts, Matt. vi. have reference to
private prayer alone. When however he inculcated on his disciples
the duty of prayer in general, he gave no specific direction whether

6 Sighs now breath'tf

Unutterable, which the spirit of prayer

Inspir'd, and wing'd for heav'n with speedier flight

Than loudest oratory. Paradise Lost, XI. 5.

..... . Now therefore bend thine ear

To supplication, hear his sighs though mute,
Unskilful with what words to pray. Ibid. 30.

. This will prayer,

Or one short sigh of human breath, upborne
Ev'n to the seat of God. Ibid. 146.

' Though we know not what to pray as we ought, yet he with sighs unutterable by any
words, much less by a stinted liturgy, dwelling in us makes intercession for us.' Answer
to Eikon Basilike. Prose Works, III. 39.

565

they should pray alone, or with others. It is certain that they were
in the frequent practice of praying in assemblies ; and that either
individually, each framing within himself his own particular petition
relative to some subject on which they had agreed in common, Matt,
xviii. 19. or by the mouth of one chosen from their number, who spoke
in the name of the rest; both which modes of prayer appear to have
been used indiscriminately by the primitive Christians. Acts ii. 42. in
breaking of bread and in prayers, iv. 24. they lifted up their voice to
God with one accord, and said — . xii. 12. where many were gathered
together praying, xvi. 13. by a river side, where prayer was wont to
be made. xx. 36. he kneeled down and prayed with them all. xxi. 5.
we kneeled down on the shore and prayed. 1 Cor. xiv. 15, 16. / will

pray with the understanding how shall he ...... say Amen at thy giving

of thanks f

Hence the impropriety of offering up public prayer in an unknown
tongue, 1 Cor. xiv. 15, 16, as above; inasmuch as in public prayer
consent is necessary.7 Matt, xviii. 19. if two of you shall agree on
earth as touching anything that they shall ask, it shall be done for them.

Both in private and in public prayer, vain repetitions and empty words
are to be avoided. Matt. vi. 7- Eccles. v. 2. be not rash with thy mouth,
and let not thine heart be hasty to utter anything before God, for God
is in heaven, and thou upon earth, therefore let thy words be few. Such
repetitions, however, as proceed from vehement emotion of mind, are not
to be accounted vain.8 Mark xiv. 39. again he went away and prayed,
and spake the same words.

7 * It is his promise also that where two or three gathered together in his name shall
agree to ask him anything, it shall be granted, for he is there in the midst of them.'
Answer to Eikon Basilike. Prose Works, III. 3§.

8 f There is a large difference in the repetition of some pathetical ejaculation raised out
of the sudden earnestness and vigour of the inflamed soul, (such as was that of Christ in
the garden) from the continual rehearsal of our daily orisons ; which if a man shall kneel
down in a morning, and say over, and presently in another part of the room kneel down
again, and in other words ask but still for the same things as it were out of one inventory,

I cannot

566

No particular posture of the body in prayer was enjoined, even under
the law.9 2 Sam. vii. 18. then went king David in, and sat before Jehovah,
and he said — . xii. 16. he lay all night upon the earth. Psal. xcv. 6.

0 come, let us worship and bow down, let us kneel before Jehovah our
maker, cxlix. 5. let them sing aloud upon their beds. 1 Kings viii. 22.
Solomon stood before the altar of Jehovah, v. 54. he arose from kneeling
on his knees. See also 2 Chron. vi. 12, 13. xx. 5. Jehoshaphat stood in
the congregation of Judah — . v. 13. all Judah stood before Jehovah.
Dan. vi. 10. he kneeled upon his knees and prayed. Luke xviii. 13.
the publican standing afar off.

Connected with the posture of the body, is the deportment to be
observed in prayer. On this subject Paul says, 1 Cor. xi. 4. every man
praying or prophesying having his head covered, dishonoureth his head ;
but every woman that prayeth or prophesieth with her head uncovered
dishonoureth her head. Why was this? Because at that time cover-
ing the head was, with both sexes alike,1 a token of subjection ; on

1 cannot see how he will escape that heathenish tautology of multiplying words, which
Christ himself, that has the putting up of our prayers, told us would not be acceptable
in heaven.' Animadversions upon the Remonstrant's Defence. I. 166.

9 Adam and Eve are represented in Paradise Lost as praying, sometimes in a standing
posture, sometimes kneeling, sometimes prostrate:

Thus they, in lowliest plight repentant stood,

Praying. XI. 1,
where all the commentators have mistaken the true import of the phrase.

Since I sought

By prayer th' offended Deity to appease,

Kneel'd, and before him humbled all my heart — . Ibid. 148.

They forthwith to the place

Repairing where he judg'd them, prostrate fell

Before him reverent, and both confess'd

Humbly their faults, and pardon begg'd. X. 1098.
1 She as a veil down to the slender waist

Her unadorned golden tresses wore

which implied

Subjection. IV. 304.
See 1 Cor. xi. 15. her hair is given her for a covering, where the marginal reading is for a veil.

567

which account it was usual for men to pray or prophesy with their
heads uncovered. Now, on the contrary, since the covering the head
has become a token of authority, and the uncovering it of submission,
it is the custom with most churches, especially those of Europe, in
compliance not so much with the letter as with the spirit of the law
(which is always to be preferred) to worship God uncovered, as being
the mark of reverence prescribed by modern custom ; but to pro-
phesy covered, in token of the authority with which theN speaker is
invested ; and likewise to listen to his instructions covered, as the de-
portment most emblematic, according to modern ideas, of our freedom
and maturity as sons of God.2 On the other hand, it will be easily
inferred from hence, that in countries where the cold is intense, as
Livonia or Russia, or where custom will not allow the head to be un-
covered without great impropriety, as in Asia or Africa, it is allowable
to pray covered ; as has been shown by Cappellus in a learned note on
this passage,3 and by other commentators.

With regard to the place of prayer, all are equally suitable.1 1 Tim.
ii. 8. / will therefore that men pray every where. For private prayer,
a retired place is most proper. Matt. vi. 6. enter into thy closet, xiv. 23.
he went up into a mountain apart to pray. To offer private prayer in public
is hypocritical. Matt. vi. 5. they love to pray standing in the synagogues,
and in the corners of the streets, that they may he seen of men. It was

Sanctitude severe and pure,

Severe, but in true filial freedom plac'd. Paradise Lost, IV. 293.

3 ' Si forte in Livonia, Norvegia, Suedia, Moscovia, &c. hyberno tempore, capite adeoque
et manibus tectis orant, ratio est manifesta; natura nempe coeli, ob aeris inclementiam, non
patitur ut sint turn aperto capite: itaque etsi turn adversus to ptjrov hujus canonis forte
faciunt, non faciunt tamen adversus ejus mentem, et rationem qua nititur, consuetudinem
nimirum civilem: nam turn apud eos ne supplices quidem caput forte aperire solent, aut
inferiores coram superioribus, ob cceli, uti dixi, inclementiam stare.' Lud. Cappelli Spicile-
gium in 1 Cor. xi. 4. Compare however the whole passage, Sect. 1 — 15.

4 To teach thee that God attributes to place
No sanctity, if none be thither brought
By men who there frequent, or therein dwell. Paradise Lost, XI. 836.

568

lawful however to offer private prayer in the sanctuary, and afterwards
in the temple at Jerusalem, as in the instances of Hannah, David, and
others, quoted above. Neither is there any time at which prayer may
not be properly offered. Psal. cxix. 55. I have remembered thy name,
O Jehovah, in the night, v. 62. at midnight I will rise to give thanks
unto thee. v. 164. seven times a day do I praise thee, because of thy righteous
judgements. Luke xviii. 1. men ought always to pray, and not to faint.
Eph. vi. 18. 'praying always with all prayer and supplication in the Spirit,
and watching thereunto — . Col. iv. 12. always labouring fervently for you
in prayers. 1 Thess. v. 17- pray without ceasing. The seasons most appro-
priate for prayer, however, are evening, morning, and noon-day. Psal.
Iv. 17. evening and morning and at noon will I pray, and cry aloud, and he
shall hear my voice, v. 3. my voice shalt thou hear in the morning, O Jeho-
vah; in the morning will I direct my prayer unto thee, lxxxviii. 13. in
the morning shall my prayer prevent thee. xcii. 1, 2. it is a good thing
to give thanks unto Jehovah . .. . to show forth thy loving-kindness in the
morning, and thy faithfulness every night, cxix. 147. I prevented the dawn-
ing of the morning, and cried, v. 148. mine eyes prevent the night watches,
that I might meditate in thy word. Dan. vi. 10. he kneeled upon his knees
three times a day. Mark i. 35. in the morning, rising up a great while
before day, he went out and departed into a solitary place, and there
prayed. Acts x. 9- Peter went up on the house-top to pray about the
sixth hour.

For ourselves or others; inasmuch as we are commanded not
to pray for ourselves only, but for all mankind. 1 Tim. ii. 1 — 3. / ex-
hort therefore that first of all, supplications, prayers, intercessions, and
giving of thanks be made for all men. Particularly for the universal
church and its ministers. Psal. xxviii. 9. save thy people, and bless thine
inheritance. See also iii. 8.5 Ii. 18. do good in thy good pleasure unto
Zion. lxxiv. 2, &c. remember thy congregation, cii. 13. thou shalt arise, and
have mercy upon Zion; for the time to favour her, yea, the set time is

5 Super populum tuum sit benediclio iua maxitne. Tremell. The precatory form is not
preserved in our authorized translation: thy blessing is upon thy people.

569

come, cxxii. 6. pray for the peace of Jerusalem. Matt. ix. 38. pray ye
therefore the Lord of the harvest, that he will send forth labourers into
his harvest. Eph. vi. 18, 19. with all prayer and supplication in the Spirit
...for all saints, and for me, that, &c. — . Col. iv. 3. withal praying also
for us, that God would open unto us a door of utterance, to speak the
mystery of Christ. For all magistrates; especially with a view to the
peace of the church. Psal. lxxii. 1. give the king thy judgements — . Jer.
xxix. 7. seek the peace of the city whither I have caused you to be carried
away captives, and pray unto Jehovah for it ; for in the peace thereof ye
shall have peace. 1 Tim. ii. 1, 2. for kings, and for all that are in autho-
rity, that we may lead a quiet and peaceable life in all godliness and
honesty. Even for our enemies. Matt. v. 44. pray for them that despite-
fully use you and persecute you. Luke xxiii. 34. Father, forgive
them, for they know not what they do. Acts vii. 60. Lord, lay not this
sin to their charge. Much more for the brethren. Rom. i. 8 — 10.
without ceasing I make mention of you always in my prayers — .
If however there be any whom we know certainly to be past remedy,
we are not to pray for them. Jer. vii, 16. pray not thou for this
people—. See also xiv. 11, 12. John xvii. 9. / pray not for the world.
1 John v. 16. there is a sin unto death ; I do not say that he shall pray
for it.

We are even commanded to call down curses publicly on the enemies
of God and the church ; as also on false brethren, and on such as are
guilty of any grievous offence against God, or even against ourselves.
The same may be lawfully done in private prayer, after the example
of some of the holiest of men. Gen. ix. 25. cursed be Canaan. Deut.
xxvii. 13 — 26. these shall stand upon mount Ebal to curse — . Judges
v. 23. curse ye Meroz, said the angel of Jehovah. Psal. v. 10. destroy thou
them, O God. cix. 6, &c. set thou a wicked man over him, and let Satan
stand at his right hand. cxl. 10. let burning coals fall upon them. Similar
imprecations occur in many other Psalms. 2 Kings ii. 24. he cursed them

in the name of Jehovah. Jer. xviii. 19, &c deliver up their children to

the famine ....for they have digged a pit to take me—. Neh. iv. 4, &c.

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570

give them for a prey in the land of captivity, vi. 14. think thou upon
Tobiah and Sanballat according to these their works, xiii. 25. I contended
with them, and cursed them. Acts viii. 20. thy money perish with thee.
Gal. v. 12. / would they were even cut off that trouble you. 2 Tim. iv. 14.
the Lord reward him according to his works.

It is expressly promised that supplications offered in a spirit of
faith and obedience shall be heard. Psal. cxlv. 18. Jehovah is nigh
unto all them that call upon him, to all that call upon him in truth.

Isai. lix. 1, 2. neither his ear heavy, that it cannot hear; but your

sins have hid his face from you, that he will not hear. lxv. 24. it shall
come to pass, that before they call, I will answer, and while they are
yet speaking, I will hear. Dan. ix. 20, &c. whiles I was speaking and
praying.... even the man Gabriel.... touched me, &c. — . x. 12. from the first
day that thou didst set thine heart to under stand... thy words were heard.
John ix. 31. if any man be a worshipper of God, and doeth his will, him
he heareth.

Hence our knowledge of God's will, or of his providence in the
government of the world, ought not to render us less earnest in
deprecating evil and desiring good, but the contrary. Exod. xxxii. 10.
now therefore let me alone, that my wrath may wax hot against them,
and that I may consume them, and I will make of thee a great nation :
and Moses besought Jehovah his God, and said — . 1 Chron. xvii. 25, 26.
thou, O my God, hast told thy servant that thou wilt build him an
house; therefore thy servant hath found in his heart to pray before thee.
John xvii. 1. Father, the hour is come; glorify thy Son. v. 5. O Father,
glorify thou me.

It frequently happens, however, that believers are not heard in all that
they ask for themselves or others; namely, when they seek what is con-
trary to their own good, or to the glory of God. Deut. iii. 25, 26. / pray
thee, let me go over and see.... but Jehovah said unto me, Let it suffice thee,
speak no more unto me of this matter. 1 Sam. xv. 11. it grieved Samuel,

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and he cried unto Jehovah all night. 2 Sam. xii. 16 — 18. David besought
God for the child — . 1 Kings xix. 4. he requested for himself that he
might die. Ezek. xiv. 14. though these three men, Noah, Daniel, and
Job, were in it, &c. — . Matt. xx. 22. ye know not what ye ash. 2 Cor.
xii. 8, 9. for this thing I besought the Lord thrice, that it might depart
from me ; and he said unto me, My grace is sufficient for thee.

The prayers even of unbelievers sometimes prevail with God, to
the obtaining of bodily comforts or worldly advantages ; for he is kind
to all, and maketh his sun to rise on the evil and on the good, Matt,
v. 45. Hence he occasionally grants the requests even of devils. Job

i. 11, 12. put forth thy hand now and Jehovah said unto Satan,

Behold, all that he hath is in thy power. See also ii. 5, 6. Matt. viii.
SI, 32. the devils besought him, saying, If thou cast us out, suffer us to
go away into the herd of swine; and he said unto them, Go. See also
Mark v. 10—13.

Sometimes he complies with our prayers in anger; as when the
Israelites asked flesh, Num. xi. 18, &c. ye shall eat flesh, for ye have

wept in the ears of Jehovah, saying, &c ye shall eat .... until it

come out at your nostrils. See also Psal. lxxviii. 30. So likewise when
they asked a king, Hos. xiii. II.6

Among errors under the head of prayer may be classed rash
imprecations, whereby we invoke God or the devil to destroy any par-
ticular person or thing: Rom. xii. 14. bless and curse not; an intem-
perance to which even the pious are occasionally liable; Job iii. % 3.
let the day perish wherein I was born — . Jer. xx. 14. cursed be the day
wherein I was born. Undeserved curses, however, are of no force, and
therefore not to be dreaded. Gen. xii. 3. / will curse him that curseth
thee. Numb, xxiii. 8. how shall I curse whom God hath not cursed ?

6 ' If God afterward gave or permitted this insurrection of episcopacy, it is to be feared
he did it in his wrath, as he gave the Israelites a king.' Reason of Church Government urged
against Prelaty. Prose Works, I. 101.

4 D 2

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Prov. xxvi. 2. as the bird by wandering, as the swallow by flying, so the
curse causeless shall not come. Psal. cix. 28. let them curse, but bless thou.

Prayer is assisted by fasting and vows. Matt. ix. 15. the days will
come when the bridegroom shall be taken from them, and then shall they fast.

A religious fast is that whereby a man abstains, not so much from
eating and drinking, as from sin, that he may be enabled to devote
himself more closely to prayer, for the obtaining some good, or deprecating
some evil. Isai. lviii. 5, 6. is it such a fast that I have chosen ? a day
for a man to afflict his soul? is it to bow doivn his head as a bulrush,
and to spread sackcloth and ashes under him f wilt thou call this a fast,
and an acceptable day unto Jehovah ? is not this the fast that I have
cJwsen t to loose the bands of wickedness, to undo the heavy burthens, and
to let the oppressed go free, and that ye break every yoke ? Joel ii. 12, 13.
turn ye even to me with all your heart, and with fasting, and with weeping,
and mourning; and rend your heart, and not your garments — . Jonah
iii. 6 — 9. word came unto the king of Nineveh, and he arose from his

throne, and he laid his robe from him saying, Let neither man nor

beast, herd nor flock taste anything but let them cry mightily tin to

God; yea, let them turn every one from his evil way, and from the
violence that is in their hands. Zech. vii. 5. when ye fasted and mourned
in the fifth and seventh month, did ye at all fast unto me, even unto me?

Religious fasts are either private or public.

A private fast is one imposed by an individual on himself or his
family, for private reasons. 2 Sam. xii. 16. David besought God for
the child ; and David fasted, and went in, and lay all night upon the
earth. Psal. xxxv. 13. as for me, when they were sick, my clothing
was sackcloth ; I humbled my soul with fasting. Neh. i. 4. it came to
pass when I heard these words that I sat down and wept, and mourned
certain days, and fasted, and prayed before the God of heaven. Dan.
ix. 3. J set my face unto the Lord God to seek by prayer and supplica-

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tions, with fasting and sackcloth and ashes, x. 2, 3. in those days I Daniel
was mourning' full three weeks ; I ate no pleasant bread, neither came
flesh nor wine in my mouth, neither did I anoint myself at all. Luke ii. 37.
she served God with fastings and prayers night and day. 1 Cor. vii. 5.
except it be with consent for a time, that ye may give yourselves to fasting
and prayer. To this head belongs the precept, Matt. vi. 16 — 18. when
ye fast, be not as the hypocrites, of a sad countenance; for they dis-
figure their faces that they may appear unto men to fast: verily I say
unto you, They have their reward: but thou, when thou fastest, anoint
thine head, and wash thy face ; that thou appear not unto men to fast.

A public fast is that which is proclaimed by the church or civil
power for public reasons. Lev. xvi. 29. this shall be a statute for ever
unto you, that in the seventh month, on the tenth day of tlie month, ye shall
afflict your souls, and do no work at all — . 1 Sam. vii. 6. they fasted
on that day, and said there, We have sinned against Jehovah, xxxi. 13.
they took their bones, and buried them under a tree at Jabesh, and fasted
seven days. Ezra viii. 21. then I proclaimed a fast there at the river of
Ahava, that we might afflict ourselves before our God, to seek of him — .
Esther iv. 3, 15, 16. there was great mourning among the Jews, and fasting,

and weeping, and wailing, and many lay in sackcloth and ashes then

Esther bade them return Mordecai this answer; Go, gather together all
the Jews that are present in Shushan, arid fast ye for me, and neither eat
nor drink three days, night nor day ; I also and my maidens will fast
likewise, ix. 31, 32. to confirm those days of Purim in their time appointed

the matters of the fastings and their cry ; to which allusion is made

Zech. vii. 5. viii. 19- Joel ii. 15, 16. blow the trumpet in Zion, sanctify
a fast. Acts xiii. 2, 3. as they ministered to the Lord, and fasted — '■:
xiv. 23. when they had prayed with fasting, they commended them to the
Lord.

To fasting were anciently added various inflictions for the morti-
fication of the body, conformably to the customs of those nations. Com-
pare Ezra ix. 3. Jonah iii. 6. and the passages quoted above.

574

Even outward fasting sometimes averts the anger of God for a season,
1 Kings xxvii. 29. because he humbleth himself before me, I will not bring
the evil in his days.

There is also a fasting which works miracles. Matt. xvii. 21. this
kind goeth not out but by prayer and fasting.

A vow is a promise respecting some lawful matter, solemnly made to
God, sometimes with the sanction of an oath, and by which we tes-
tify our readiness and hearty resolution to serve God, or the gratitude
with which we shall receive the fulfilment of our prayers. Gen. xxviii. 20.
Jacob vowed a vow, saying — . 1 Sam. i. 11. she vowed a vow, and
said — . Psal. cxix. 106. / have sworn, and I will perform it, that I will
keep thy righteous judgements. Neh. x. 29. they entered into a curse and
into an oath to walk in God's law.

Vows are general or special.

General vows relate to things which God has commanded; and
are either public or private.

A public vow is one which is vowed by the whole church; and is
usually called in Scripture a covenant. Josh. xxiv. 22, 23. ye are
witnesses against yourselves, that you have chosen you Jehovah to serve
him; and they said, We are witnesses. 2 Chron. xv. 12 — 14. they entered

into a covenant to seek Jehovah God of their fathers and they sware

unto Jehovah. Ezra x. 5. he made the chief priests, the Levites, and all
Israel to swear that they should do according to this word.

A private vow is one which is vowed by an individual ; as for
instance the baptismal vow.

Special vows relate to things lawful, but not expressly commanded;
and are undertaken for special reasons. Acts xviii. 18. having shorn

575

his head in Cenchrea; for he had a vow, xxi. 23. we have four men
which have a vow on them.

We must be careful, however, not to interdict ourselves or others
from those things which God intended for our use, as meat or
drink; except in cases where the exercise of our liberty may be
a stumbling-block to any of the brethren. Matt. xv. 17, 18. do
not ye yet understand that whatsoever entereth in at the mouth goeth
into the belly, and is cast out into the draught? Mark vii, 15, 16.
there is nothing from without a man that entering into him can defile
him, &c. The reason is given v. 19. because it entereth not into his
heart, but into his belly, &c. Rom. xiv. 14. / am persuaded by the
Lord Jesus, that there is nothing unclean of itself v. 17. for the king-
dom of God is not meat and drink — . 1 Cor. vi. 13. meats for the
belly, and the belly for meats; but God shall destroy both it and
them. viii. 8. meat commendeth us not to God; for neither if we eat,
are we ilie better, neither if we eat not, are we the worse. Coloss. ii.
20, &c. if ye be dead with Christ from the rudiments of the world, why
as though living in the world are ye subject to ordinances ? touch not,
taste not, handle not; which all are to perish with the using — . 1 Tim.
iv. 3, 4. forbidding to marry, and commanding to abstain from meats,
which God hath created to be received with thanksgiving of them which
believe and know the truth ; for every creature of God is good, and
nothing to be refused. Heb. xiii. 9- not with meats, which have not
profited them that have been occupied therein. Acts x. 13. rise, Peter,
kill and eat. v. 15. what God hath cleansed, that call not thou common.
The same rule applies to marriage : Matt. xix. 11. all men cannot
receive this saying, save them to whom it is given. 1 Cor. vii. 9. but if
they cannot contain, let them marry, v. 26. I suppose therefore that
this is good for the present distress, v. 36, 37. if any man think that
he behaveth himself uncomely towards his virgin, &c. 1 Tim. iv. 3. for-
bidding to marry; and to other subjects of a similar nature. 1 Tim.
iv. 8. bodily exercise profiteth little ; but godliness is profitable unto all
things.

576

Vows of voluntary poverty are also to be accounted superstitious:
Prov. xxx. 8. give me neither poverty nor riches ; inasmuch as poverty
is enumerated among the greatest evils : Deut. xxviii. 48. in hunger,
and in thirst, and in nakedness, and in want of all things. Acts
xx. 35. it is more blessed to give than to receive. Eph. iv. 28. rather
let him labour, working with his hands the thing which is good, that he
may have to give to him that needeth.

No one can make a special vow who is not his own master, and
exempt from subjection to any other authority ; as a son or a daughter
to a parent, a wife to her husband, a male or female servant to their
lord. See Num. vi. and xxx. 13. every vow, and every binding oath to
afflict the soul, her husband may establish it, or her husband may make it
void. Neither can a general or special vow be made by one who
has not yet arrived at the full use of his judgement. Considering how
generally this rule is received among divines, it is strange that they
should so far forget their own doctrine, as to require the special vow
of baptism from infants.

Any one, who is in these respects qualified, may bind himself by
a special vow ; when once made, however, he is not at liberty to recal
it, but must fulfil it at all hazards. Deut. xxiii. 20. when thou shalt
vow a vow unto Jehovah thy God, thou shalt not slack to pay it; for
Jehovah thy God will surely require it of thee, and it would be sin

in thee. Num. xxx. % if a man vow a vow unto Jehovah he shall

not break his word, he shall do according to all that proceedeth out
of his mouth. Eccles. v. 4, 5. when thou vowest a vow unto God, defer
not to pay it ; for he hath no pleasure in fools : pay that which thou
hast vowed: better is it that thou shouldest not vow, than that thou should-
est vow and not pay.

An impious vow, however, is not binding, any more than an
unjust oath. Matt. xv. 5. ye say, Whosoever shall say to his father
or his mother, It is a gift, by whatsoever thou mightest be profited by

577

me; and honour not his father or his mother, he shall be free. Here
that which ought to have been applied to the support of the parents,
had been vowed as a gift to God ; so that either the vow could not
be fulfilled, or the support of the parents must be withdrawn. Christ
therefore decides that the parents are to be supported, and that the
impious vow is of no force.

The opposite of a vow is sacrilege ; which consists in the non-per-
formance of a vow, or in the appropriation to private uses of things
dedicated to God.7 Josh. vii. 11. they have even taken of the accursed
thing, and have also stolen, and dissembled also. Prov. xx. 25. it is
a snare to the man who devoureth that which is holy, and after vows
to make enquiry. Mai. iii. 8, &c. will a man rob God? yet ye have
robbed me: but ye say, Wherein have we robbed thee? in tithes and
offerings : ye are cursed with a curse, for ye have robbed me, even this
whole nation, i. 8. if ye offer the blind for sacrifice, is it not evil ?

Thus far of prayer and its auxiliaries.

Thanksgiving consists in returning thanks with gladness for the
divine benefits. Job i. 21. Jehovah gave, and Jehovah hath taken
away ; blessed be the name of Jehovah. Eph. v. 20. giving thanks
always for all things unto God and the Father in the name of our
Lord Jesus Christ.

Addresses to God, and particularly thanksgivings, are frequently
accompanied by singing, and hymns in honour of the divine name.*

7 Yet, sacrilegious, to himself would take

That which to God alone of right belongs. Paradise Regained, III. 140.

In the hymn of our first parents, when

prompt eloquence

Flow'd from their lips, in prose or numerous verse,
Milton says of the angels extolling their Maker,

ye behold him, and with songs

And choral symphonies, day without night,
Circle his throne rejoicing. Paradise Lost, V. 161.
4 E

578

Mark xiv. 26. when they had sung an hymn — . Eph. v. 19, 20. speak-
ing to yourselves in psalms and hymns and spiritual songs, singing
and making melody in your heart to the Lord ; giving thanks always.
Col. iii. 16. teaching and admonishing one another in psalms and
hymns and spiritual songs. James v. 13. is any merry f let him sing
psalms.

Christian Doctrine: Book II, Chapter 5

CHAP. V.

Oaths and the Lot.

Another species of Invocation consists in Oaths, and in the Cast-
ing of the Lot.

An Oath is that whereby we call God to witness the

TRUTH OF WHAT WE SAY, WITH A CURSE UPON OURSELVES, EITHER
IMPLIED OR EXPRESSED, SHOULD IT PROVE FALSE. Ruth i. 17- Jeho-

vah do so to me and more also. See also 1 Kings ii. 23, 24. 2 Cor. i. 23.
I call God for a record upon my soul. See also Philipp. i. 8.

The lawfulness of oaths is evident from the express commandment,
as well as example of God. Deut. vi. 13. thou shalt fear Jehovah
thy God, and serve him, and shalt swear by his name. See also x. 20.
Isai. Ixv. 16. he that swear eth in the earth shall swear by the God
of truth. Jer. xii. 16. if they will diligently learn the ways of my
'people, to swear by my name. Gen. xxii. 16. by myself have I sworn,
saith Jehovah. Exod. vi. 8. concerning the which I did swear to give it.
Deut. xxxii. 40. I lift up my hand to heaven and say, I live for ever.
Psal. xcv. 11. unto whom I sware in my wrath — . ex. 4. Jehovah hath
sworn, and will not repent. Heb. vi. 13. because he could swear by no
greater, he sware by himself.

Agreeable to this is the practice of angels and holy men. Dan.
xii. 7. he held up his right hand and his left hand unto heaven, and
sware by him that liveth for ever. Rev. x. 5, 6. the angel sware by him

4 e 2

580

that liveth for ever and ever. Gen. xiv. 22, 23. / have lift up mine
hand unto Jehovah...... that I will not take from a thread, &c. xxxi. 53.

Jacob sware by the fear of his father Isaac ; that is, by God.

It is only in important matters, however, that recourse should be
had to the solemnity of an oath. Exod. xx. 7. thou shalt not take the
name of Jehovah thy God in vain. Heb. vi. 16. men verily swear by the
greater, and an oath for confirmation is to them the end of all strife.

An oath involving a promise is to be observed, even contrary to
our interest, provided the promise itself be not unlawful. Josh. ix. 19.
we have sworn unto them by Jehovah God of Israel ; now therefore we
may not touch them. Judges xxi. 7. how shall we do for wives for them
that remain, seeing we have sworn by Jehovah that we will not give them
of our daughters to wives ? Psal. xv. 4. he that swear eth to his own hurt,
and changeth not.

In connexion with this subject, it has been made matter of discussion
whether an oath sworn to a robber for the observance of secrecy, or for
the payment of a stipulated ransom, is binding. Some answer, that the
oath only which relates to ransom is to be observed, not that which
relates to secrecy; inasmuch as every man is bound by a prior obli-
gation to the civil magistrate to denounce any known robber, and that
this obligation is of more force than the subsequent one of secrecy can
possibly be. They conclude, therefore, that it is the duty of such
person to give information to the magistrate, and to consider his com-
pulsory oath as annulled by his prior engagement, the weaker obligation
yielding to the stronger.9 If however this be just, why does it not

9 Thou know'st the magistrates

And princes of my country came in person,
Solicited, commanded, threaten'd, urg'd,
Adjur'd by all the bonds of civil duty
And of religion, press'd how just it was,
How honourable, how glorious to intrap
A common enemy, who had destroy'd

Such

581

apply equally to the oath respecting ransom ? seeing that it is the
positive duty of every good man not to support robbers with his
substance, and that no one can be compelled to do a dishonourable action,
even though bound by oath to its performance. This seems to be implied
in the word jusjurandum itself, which is derived from jus. Consider-
ing the robber, therefore, as one with whom (at least while in the act
of robbery) we can be under no engagement either of religious obli-
gation, or civil right, or private duty, it is clear that no agreement
can be lawfully entered into with one thus circumstanced. If then
under the influence of compulsion we have sworn to perform any
such act as that above described, we have only committed a single
offence ; but if from religious scruples we observe an oath extorted
under such circumstances, the sin is doubled, and instead of giving
honour to God, and acquitting ourselves of an obligation which we ought
never to have incurred, we are only entangling ourselves more deeply
in the bonds of iniquity. Hence, if we fail to perform such agreement,
it ought not to be imputed to us as a crime that we deceive one
who is himself guilty of deceit or violence towards us, and refuse to
ratify an unlawful compact.1 If, therefore, a man has allowed himself
to be involved in such an engagement, the point for consideration is,
not whether a bond of faith extorted by a robber ought in conscience
to be observed, but how he may best effect his escape.

To the fulfilment of oaths is opposed, first, a superstitious denial
Such numbers of our nation

At length that grounded maxim

So ripe and celebrated in the mouths

Of wisest men, that to the public good

Private respects must yield, with grave authority

Took full possession of me, and prevail'd ;

Virtue, as I thought, truth, duty so enjoin'd. Samson Agonistes, 850.

1 How soon

Would height recall high thoughts, how soon unsay

What feign'd submission swore? ease would recant

Vows made in pain, as violent and void. Paradise Lost, IV. 94.

582

of their legality. For the precept of Christ, Matt. v. 33, kc. swear not
at all, neither by heaven, &c. does not prohibit us from swearing by the
name of God, any more than the passage James v. 12. (inasmuch as
it was foretold that even under the gospel every tongue should swear
by the God of truth, Isai. xlv. 22, 23. and lxv. 16.) We are only com-
manded not to swear by heaven or by earth, or by Jerusalem, or
by the head of any individual. Besides, the prohibition does not
apply to serious subjects, but to our daily conversation, in which no-
thing can occur of such importance as to be worthy the attestation of
God. Lastly, Christ's desire was that the conversation and manners
of his disciples should bear, such a stamp of truth and good faith,
that their simple asseveration should be considered as equivalent to
the oath of others.

Secondly, perjury ; which consists in swearing to what we know to
be false with the view of deceiving our neighbour, or in making a
lawful promise under the sanction of an oath, without intending to
perform it, or at least without actually performing it. Lev. xix. 12. ye
shall not swear by my name falsely, neither shall thou profane the name
of thy God. Peter was betrayed into this offence, Matt. xxvi. 72, 74.

I have said our neighbour, with reference to the question discussed
above. For as it would be a crime to make a sworn promise to a
robber or assassin, who in committing the act has forfeited his title
to the rights of social life, so to observe the oath would not be to
repair the original offence, but to incur a second; at any rate, there
can be nothing wrong in refusing to ratify the promise. Cases how-
ever may occur in which a contrary decision shall be necessary, owing
to the degree of solemnity in the form of the oath, or to other accom-
panying circumstances. An instance of this occurs in the three kings,
Hoshea, Hezekiah, and Zedekiah. 2 Kings xvii. 4. the king of Assyria

found conspiracy in Hoshea therefore the king of Assyria shut him

up, and bound him in prison, xviii. 7- Jehovah was with Hezekiah,
and he prospered whithersoever he went forth, and he rebelled against

583

the king of Assyria, and served him not. 2 Chron. xxxvi. 13. Zedekiah
also rebelled against king Nebuchadnezzar, who had made him swear by
God. The fault of Hoshea seems to have been not so much his
rebellion, as his reliance on So king of Egypt. In Hezekiah it was
considered meritorious and praiseworthy that he trusted in the Lord,
rather than in his enemy. To Zedekiah, on the contrary, it was ob-
jected, first, that his defection from the enemy was not accompanied by
a return to the protection of God, and secondly, that he acted in oppo-
sition to God's special command, 2 Chron. xxxvi. 13, and Jer. xxvii. 6.
now have I given all these lands into the hand of Nebuchadnezzar.
There is, however, this difference between a robber and a national
enemy, that with the one the laws of war are to be observed, whereas
the other is excluded from all rights, whether of war or of social
life.

Thirdly, common swearing. Lev. v. 4, 5. if a soul swear, pronouncing
with his lips to do evil or ta do good, whatsoever it be that a man
shall pronounce with an oath, and it be hid from him, when he knoweth
of it then he shall be guilty in one of these: and it shall be, when
he shall be guilty in one of these things, that he shall confess that he
hath sinned in that thing. To this may be added rash swearing. 1 Sam.
xiv. 39. though it be in Jonathan my son, he shall surely die. v. 44.
God do so and more also, for thou shalt surely die, Jonathan.

Fourthly, unlawful oaths; that is to say, oaths of which the pur-
port is unlawful, or which are exacted from us by one to whom they
cannot be lawfully taken. Of the former kind was the oath of David
respecting the destruction of the house of Nabal, 1 Sam. xxv. 22. from
which example we may also learn that the breach of such oaths is
better than the performance, v. 33, 34. a rule disregarded by Herod,
when he beheaded John for his oath's sake. Of the latter David's oath
to Shimei is an instance, 2 Sam. xix. 23. the king sware unto him.
Hence, although David himself did not violate his oath, he forbad his
son to observe it, I Kings ii. 8, 9- he cursed me with a grievous curse.,.

584

and I sware to him now therefore hold him not guiltless, for thou art

a wise man, and knowest what thou oughtest to do unto him. Solomon
therefore committed no breach of faith in punishing Shimei with death,
of which the latter was doubly deserving, as being himself guilty of
perjury : 1 Kings ii. 36, 37- compared with v. 42, &c.

Fifthly, an idolatrous oath ; which consists in swearing, not by God,
but by some other object, contrary to the prohibition Matt. v. 33. and
James v. 12.

Next in solemnity to an oath is a grave asseveration, as Gen.
xlii. 15, 16. by the life of Pharaoh; or 1 Sam. i. 26. as thy soul liveth,
my lord; that is, as surely as thou livest, or as I wish that thou may est
live. Such also is the expression of Christ, verily, verily, I say unto
you; and that of Paul, 1 Cor. xv. 31. vij Trjv q/uerepav Kavyyaiv, I protest
by your rejoicing; although, strictly speaking, the particle vrj has the
force of an oath.

To the same head belongs what is commonly called adjuration ; that
is to say, the charging any one in the name of God, by oath or
solemn asseveration, to speak the truth to the best of his know-
ledge respecting the subject of inquiry. Thus Joshua adjured Achan,
vii. 19. my son, give, I pray thee, glory to Jehovah God of Israel, and
make confession unto him. Gen. xxiv. 3. / will make thee swear by Jeho-
vah, God of heaven. Numb. v. 21. then the priest shall charge the woman
with an oath of cursing. Ezra x. 5. then Ezra made the chief priests to
swear, &c. Neh. xiii. 25. / made them swear by God, saying, Ye shall
not give your daughters unto their sons, &c. — . 1 Thess. v. 27. I charge
you by the Lord that this epistle be read — . There is no impropriety
in adjuring even our dearest and most faithful friends. Gen. xlvii. 29-
put, I pray thee, thy hand under my thigh.

Adjurations are to be complied with, in matters not contrary to
religion or equity. Thus Christ, Matt. xxvi. 63, 64. on the adjuration

585

even of the impious high-priest Caiaphas, no longer kept silence, but
confessed openly that he was the Christ.

Opposed to this are magical adjurations, and the superstitious or
mercenary practice of exorcism. Acts xix. 13, &c. certain of the vagabond
Jews, exorcists, took upon then, &c.

Thus far of oaths. In the Casting of the Lot we appeal to
the Deity for the explanation of doubts, and the decision
of controverted questions. Lev. xvi. 8. Aaron shall cast lots upon
the two goats. Josh. vii. 14. it shall be, that the tribe which Jehovah
taketh, shall come according to the families thereof. 1 Sam. x. 20. when
Samuel had caused all the tribes of Israel to come near, the tribe of
Benjamin was taken. Prov. xvi. 33. the lot is cast into the lap, but the
whole disposing thereof is of Jehovah, xviii. 18. the lot causeth con-
tentions to cease, and parteth between the mighty. 1 Chron. xxvi. 13, 14.
they cast lots, as well the small as the great. Neh. x. 34. we cast the
lots among the priests, the Levites, and the people. Luke i. 9- according
to the custom of the priests office, his lot was to burn incense. Acts i. 24, 26.
they prayed, and said, Thou Lord, which knowest the hearts of all

men, show whether, of these two thou hast chosen and the lot fell upon

Matthias.

Against the use of the lot it has been urged, that on successive
repetitions the result is not . invariably the same, and that therefore it
must be considered as a matter of chance. This objection is of no
force, inasmuch as the Deity, even in his direct verbal communications
with the prophets of old, did not uniformly return the same answer,
when tempted by importunate inquiries; as in the instance of Balaam,

Num. xxii. 12, 20. thou shall not go with them rise up and go with

them.

To this is opposed the casting of lots in jest, or with a super-
stitious or fraudulent purpose.

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586

To the invocation or adoration of the Deity are opposed idolatry,
and invocation of angels or saints.

Idolatry consists in the making, worshipping, or trusting

IN IDOLS, WHETHER CONSIDERED AS REPRESENTATIONS OF THE TRUE

God, or of a false one. Exod. xx. 4, 5. thou shalt not make unto
thee any graven image, or any likeness of anything that is in heaven
above, or that is in the earth beneath, or that is in the water under
the earth ; thou shalt not bow down thyself to them, nor serve them. See
also Lev. xxvi. 1. Deut. xvi. 21, 22. thou shalt not plant thee a grove

of any trees near unto the altar of Jehovah neither shalt thou set

thee up any image, which Jehovah thy God hateth. xxvii. 15. cursed
be the man that maketh any graven or molten image. Isai. ii. 8. their land
also is full of idols, xvii. 8. he shall not look to the altars, the work of
his hands — . Acts xvii. 16. his spirit was stirred in him, when he saw
the city wholly given to idolatry. 1 Cor. viii. 4. we know that an idol is
nothing in the world, x. 6, 7, 14. neither be ye idolaters, &c. 2 Cor. v. 16.
though we have known Christ after the flesh, yet now henceforth know

we him no more. Gal. v. 19, 20. the works of the flesh are these,

adultery .... idolatry, witchcraft .... they which do such things shall not
inherit the kingdom of God. See also 1 John v. 21. Rev. ix. 20. that
they should not worship devils and idols of gold. Idolatry is described,
Isai. lvii. 5. enflaming yourselves with idols under every green tree.
Jer. vii. 31. they have built the high places of Tophet. xi. 13. according
to the number of thy cities were thy gods — . xxxii. 29. they shall burn it
with the houses upon whose roofs they liave offered incense unto Baal.
Ezek. viii. 5, &c. behold northward at the gate of the altar this image of
jealousy — . Hos. iv. 13. they sacrifice upon the tops of the mountains.

Whether of the true God — . Exod. xxxii. 5. when Aaron saw
it, he built an altar before it, and Aaron made proclamation, and said,
To-morrow is a feast to Jehovah; compared with Psal. cvi. 19, 20. they
made a calf in Horeb,....thus they changed their glory into the similitude
of an ox. Deut. iv. 15, 16. take ye therefore good heed unto yourselves,

587

for ye saw no manner of similitude on the day that Jehovah spake unto
you in Horeb, out of the midst of the fire; lest ye corrupt yourselves,
and make you a graven image, the similitude of any figure, the likeness
of male or female. It is indeed said, Exod. xxiv. 10. that Moses and the
elders saw the God of Israel, and there was under his feet as it were
a paved work of a sapphire stone, and as it were the body of heaven in
his clearness ; and v. 11. they saw God; and v. 17. the sight of the glory
of Jehovah was like devouring fire on the top of the mount in the eyes
of the children of Israel; but it is clear, from the passage of Deuteronomy
quoted above, that they saw the likeness of no living thing whatever.
So Ezek. i. 27, 28. I saw . . .from the appearance of his loins even upward,
and from the appearance of his loins even downward ; where no mention
is made of his face. Judges xvii. 4. the founder made thereof a graven
image and a molten image, and they were in the house of Micah ; compared
with v. 13. then said Micah, Now know I that Jehovah will do me good,
seeing I have a Levite to my priest. 2 Kings xvii. 28. then one of the
priests whom they had carried away from Samaria, came and dwelt in
Bethel, and taught them how they should fear Jehovah. Isai. xl. 18. to
whom then will ye liken God, or what likeness will ye compare unto him ?
xliv. 10. who hath formed a god, or molten a graven image that is pro-
fitable for nothing? xlvi. 5, 6. to whom will ye liken me, and make me

equal? they hire a goldsmith, and he maketh it a god: they fall down,

yea, they worship. Jer. ii. 11, &c. hath a nation changed their gods which
are yet no gods ? but my people have changed their glory for that which
doth not profit. Acts xvii. 29- forasmuch then as we are the offspring of
God, we ought not to think that the Godhead is like unto gold, or silver,
or stone, graven by art and man's device. Rom. i. 23, 24. they changed
the glory of the incorruptible God into an image made like unto cor-
ruptible man. Hence to worship the true God under the form of an
idol was considered as criminal as to worship devils. 2 Chron. xi. 15.
he ordained him priests for the high places, and for the devils, and
for the calves that he had made; although Jeroboam doubtless imagined
that he was appointing priests to Jehovah, while he was in reality
officiating in the rites of those which were not Gods.

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588

Or of a false god. Num. xxxiii. 52. then shall ye destroy all
their pictures, and destroy all their molten images, and quite pluck down
all their high places. See also Deut. vii. 5, 25. xii. 2, 3. In pursuance
of these injunctions, pious rulers in all ages have opposed idolatry;9
Moses, Asa, 2 Chron. xiv. 3. xv. 8, &c. Jehoshaphat, Hezekiah, Josiah,
2 Kings xxiii. 1 — 25. 2 Chron. xxxiv. 4, &c. the whole people, 2 Chron.
xxiii. 17. and xxxi. 1.

The cherubic images over the ark are not to be accounted idols ;
first, as being representations not of false gods, but of the ministering
spirits of Jehovah, and consequently not objects of worship ; secondly,
as being made by the special command of God himself.

Even the brazen serpent, the type of Christ, was commanded to be
demolished, as soon as it became an object of religious worship, 2 Kings
xviii. 4. he brake in pieces the brazen serpent that Moses had made.

Hence the Papists err in calling idols the laymen's books f their
real nature whether considered as books or teachers, appears from

Psal. cxv. 5, &c. they have mouths, but they speak not they that make

them are like unto them, so is every one that trusteth in them. Isai. xliv. 18.

2 See the treatise Of true Religion, where after describing the twofold power, ecclesiastical
and political, claimed by the Roman Catholics, Milton proceeds thus : f Whether therefore
it be fit or reasonable to tolerate men thus principled in religion towards the state, I submit
it to the consideration of all magistrates, who are best able to provide for their own and
the public safety. As for tolerating the exercise of their religion, supposing their state-
activities not to be dangerous, I answer, that toleration is either public or private ; and the
exercise of their religion, as far as it is idolatrous, can be tolerated neither way: not pub-
licly, without grievous and unsufFerable scandal given to all conscientious beholders ; not
privately, without great offence to God, declared against all kind of idolatry, though secret.

Ezek. viii. 7, 8 Having shown thus, that popery, as being idolatrous, is not to be

tolerated either in public or in private, it must now be thought how to remove it,' &c. &c.
Prose Works, IV. 264.

3 'They will not go about to prove their idolatries by the word of God, but turn to
shifts and evasions, and frivolous distinctions; idols they say are laymen's books, and a
great means to stir up pious thoughts and devotion in the learnedest.' Ibid. IV. 266.

589

they have not known nor understood, Jbr he hath shut their eyes — . Jer.
x. 8, 14, 15. every man is brutish in his knowledge ; every founder is
confounded by the graven image ; for his molten image is falsehood, and
there is no breath in them ; they are vanity and the work of errors ; in
the time of their visitation they shall perish. Habak. ii. 18, 19- what pro-
jiteth the graven image, that the graver thereof hath graven it ; the molten
image and a teacher of lies, that the maker of his work trusteth therein,
to make dumb idohf woe unto him that saith to the wood, Awake; to
the dumb stone, Arise, it shall teach; behold, it is laid over with gold
and silver, and there is no breath at all in the midst of it.

We are commanded to abstain, not only from idolatrous worship
itself, but from all things and persons connected with it. Acts xv. 20.
that they abstain from pollutions of idols, and from fornication, v. 29-

from meats offered to idols and from fornication. Rev. ii. 14. who

taught JSalak to cast a stumbling-block before the children of Israel, to eat
things sacrificed unto idols, and to commit fornication, v. 20. to commit
fornication, and to eat things sacrificed unto idols. From a comparison
of these passages, it would appear that the fornication here prohibited
was a part of idolatrous worship. 1 Cor. viii. 10. if any man see thee
which hast knowledge sit at meat in the idol's temple, shall not the con-
science of him that is weak be emboldened to eat, he. x. 14. flee from
idolatry, v. 20, &c. they sacrifice to devils, and not to God; and I would
not that ye should have fellowship with devils. 2 Cor. vi. 16. what agree-
ment hath the temple of God with idols f 1 Thess. i. 9. ye turned to
God from idols, to serve the living and true God. 1 Pet. iv. 3. we
walked in lasciviousness....and abominable idolatries. 1 John v. 21. little
children, keep yourselves from idols.

A question here arises, whether it be lawful for a professor of the
true religion to be present at idol-worship, in cases where his attendance
is necessary for the discharge of some civil duty. The affirmative seems
to be established by the example of Naaman the Syrian, 2 Kings v.
17 — 19. who was permitted, as an additional mark of the divine appro-

590

bation, to construct for himself a private altar of Israelitish earth,
although, as a Gentile, he was uncircumcised.4 It is however safer
and more consistent with the fear of God, to avoid, as far as possible,
duties of this kind, even of a civil nature, or to relinquish them alto-
gether.

The invocation of saints and angels is forbidden. Acts x. 26. stand
up; I myself also am a man. xiv. 15. sirs, why do ye these things f we
also are men of like passions with you — . Col. ii. 18. let no man beguile
you of your reward in a voluntary humility and worshipping of angels.
Rev. xix. 10. I Jell at his feet to worship him ; and he said unto me,
See thou do it not, I am thy fellow-servant. See also xxii. 8, 9. The
reason is, that God is kinder and more favourable to us than any saint
or angel either is, or has power to be. Psal. lxxiii. 25. whom have I in
heaven but thee f and there is none upon earth that I desire beside thee.
Isai. lxiii. 16. doubtless thou art our father, though Abraham be ignorant
of us, and Israel acknowledge us not ; thou, O Jehovah, art our father,
our redeemer. Further, the charge of absurdity and folly which the
prophets uniformly bring against the worshippers of idols, applies equally
to those who worship images of saints or angels. Isai. xlvi. 6, 7, &c.

they lavish gold out of tlie bag, &c and hire a goldsmith .. .they bear

him upon the shoulder, &c. See also other passages.

The subterfuges by which the Papists defend the worship of saints
and angels, are truly frivolous. They allege Gen. xlviii. 15, 16. the angel
which redeemed me from all evil, bless the lads. Jacob here was not
praying, but conferring his benediction on the sons of Joseph; no one
therefore will contend that the words are to be taken as an invocation,
but simply as an expression of hope that God, and the redeeming angel
as his minister, should bless the lads. Some indeed contend that the
angel here spoken of was not a created being; but whether this be

... That he may dispense with me, or thee,

Present in temples at idolatrous rites,

For some important cause, thou need'st not doubt. Samson Agonistcs, 1377-

591

true, or whether it entered into the mind of Jacob or not, involves
another and a far more difficult controversy. They urge also Job v. 1.
to which of the saints wilt thou turn f which however may as properly
be understood of living saints, as in James v. 14. let him call for the
elders of the church, and let them pray over him ; where it is not recom-
mended that the dead should be invoked, but that those who are living
and present should be entreated to pray for us.

Another opposite to invocation is the tempting of God. Exod. xvii. 7.
they tempted Jehovah, saying, Is Jehovah among us or not? Psal. lxxviii.
18, 19- they tempted God in their heart by asking meat for their lust;
yea, they spake against God; they said, Can God furnish a table in the
wilderness ? v. 41. they tempted God, and limited the Holy One of Israel.
xciv. 7- yet they say, Jah shall not see, neither shall the God of Jacob
regard it. xcv. 7 — 9. as in the day of temptation in the wilderness, when
your fathers tempted me, proved me, and saw my works. Matt. iv. 7-
thou shalt not tempt the Lord thy God. 1 Cor. x. 22. do we provoke the
Lord to jealousy ? are we stronger than he f

A third consists in the invocation of devils, and the practice of
magical arts. Exod. xxii. 18. thou shalt not suffer a witch to live. Lev.
xix. 26. neither shall ye use enchantment, nor observe times, xx. 27. a man
also or a woman that hath a familiar spirit, or that is a wizard, shall
surely be put to death; they shall stone them with stones, their blood
shall be upon them. v. 6. the soul that turneth after such as have familiar
spirits, and after wizards, to go a whoring after them, I will even
set my face against that soul, and will cut him off from among his
people, xix. 31. neither seek after wizards, to be defiled with them.
Num. xxiii. 23. surely there is no enchantment against Jacob, neither
is there any divination against Israel. Deut. xviii. 10 — 12. there shall
not be found among you any one that maketh his son or his daughter
to pass through the fire, or that useth divination, or an observer of times,
or an enchanter, or a witch, or a charmer, or a considter with familiar
spirits, or a wizard, or a necromancer; for all that do these things are

592

an abomination unto Jehovah. 2 Kings xxi. 6. he made his son pass
through the fire, and observed times, and used enchantments, and dealt
with familiar spirits and wizards. Isai. viii. 19. when they shall say unto
you, Seek unto them that have familiar spirits, and unto wizards that
peep and that mutter; should not a people seek unto their God? for
the living to the dead? xliv. 25. / am he that frustrateth the tokens
of the liars, and maketh diviners mad. xlvii. 13, 14. let now the astro-
logers, the stargazers, the monthly prognosticators, stand up and save thee
from these things that shall come upon thee: behold, they shall be as
stubble. Jer. x. 2. be not dismayed at the signs of heaven ; for the heathen
are dismayed at them.5 Mic. v. 12. / will cut off witchcrafts out of thine
hand, and thou shalt have no more soothsayers.

All study of the heavenly bodies, however, is not unlawful or
unprofitable; as appears from the journey of the wise men, and still
more from the star itself, divinely appointed to announce the birth of
Christ, Matt. ii. 1, 2.

Thus our Saviour in Paradise Regained, IV. 486.

what they can do as signs

Betok'ning, or ill boding, I contemn
As false portents, not sent from God, but thee:
compared with the words of Satan, v. 379, &c.

Now contrary, if I read aught in heav'n,

Or heav'n write aught of fate, by what the stara

Voluminous, or single characters,

In their conjunction met, give me to spell,

Sorrows and labours, opposition, hate,

Attends thee, scorns, reproaches, injuries,

Violence and stripes, and lastly cruel death.

A kingdom they portend thee, but what kingdom,

Real or allegoric, I discern not.

These last words probably allude to the star, mentioned below, by which the birth of
Christ, as ' King of the Jews,' was announced to the wise men.

Christian Doctrine: Book II, Chapter 6

CHAP. VI.

Of Zeal.

We have treated of the first part of true religion, the invocation
or adoration of the Deity ; we proceed to the remaining part, the

SANCTIFICATION OF THE DIVINE NAME UNDER ALE CIRCUMSTANCES.

An ardent desire of hallowing the name of God, together with an
indignation against whatever tends to the violation or contempt of
religion, is called zeal. Psal, lxix. 8, 9- / o/m become a stranger unto my

brethren for the zeal of thine house hath eaten me up. cxix. 139- my

zeal hath consumed me, because mine enemies have forgotten thy words.
Rom. xii. 11. not slothful in business, fervent in spirit, serving the Lord.

Examples » of this virtue are seen in Lot, 2 Pet. ii. 7, 8. in
Moses, Exod. xxxii. 19. in Phinehas, Num. xxv. 7. in Elijah, 1 Kings
xix. 10. in Jeremiah, Jer. xxiii. 9 — 11. mine heart within me is broken....
for the land is full of adulterers ; in Christ, Matt. xii. 30. John ii. 14, &c.
in Stephen, Acts vii. 51, &c. in Paul and Barnabas, xiv. 14. and xvii.
16, 17.

Its opposites are, first, lukewarmness, as exemplified in Eli, 1 Sam.
ii. 29. and iii. 13. in the chief rulers of the Jews, John xii. 43. in the
Laodiceans, Rev. iii. 15, 16.

Secondly, an ignorant and imprudent zeal. 2 Sam. xxi. 1, 3. because
he slew the Gibeonites . . . Saul sought to slay them in his %eal to the children
of Israel and Judah. Rom. x. 2. / bear them record that they have a
zeal of God, but not according to knowledge.

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594

Thirdly, a too fiery zeal. Jonah iv. 1 — 3. Luke ix. 54. wilt thou that
we command fire to come down from heaven ?

Fourthly, an hypocritical and boastful zeal, as that of Jehu, 2 Kings
x. 16. come with me, and see my %eal for Jehovah.

The name of God is to be hallowed in word as well as in deed. To
hallow it in word, is never to name it but with a religious purpose, and
to make an open profession of the true faith, whenever it is necessary.

The holy or reverential mention of God is inculcated Exod. xx. 7.
thou shalt not take the name of Jehovah thy God in vain.

To this is opposed an impious or reproachful mention of God, or,
as it is commonly called, blasphemy, from the Greek fiXaa-^/uia, as
in the Hebrew H|WI3 with the root ^2> and nbb*i with the root bbp-
This was the crime of the Israelitish woman's son, Levit. xxiv. 11.
who blasphemed (or expressly named) the name of Jehovah, and
cursed (or spake impiously), v. 14. bring forth him that hath cursed
without the camp. Such also was that of Rabshakeh and the other
Assyrians, 2 Kings xix. 6. be not afraid of the words which thou hast
heard, with which the servants of the king of Assyria have blasphemed
me ; of the scribes, Mark iii. 22. they said, He hath Beelzebub, compared
with v. 29. he that shall blaspheme against the Holy Ghost — , for the
scribes had said that the deeds of the Father working in Christ were
the deeds of Beelzebub ; of those whom Paul before his conversion com-
pelled to blaspheme, Acts xxvi. 11. of the Jews at Corinth, xviii. 6.
when they opposed themselves and blasphemed — ; of Paul himself in his
unconverted state, 1 Tim. i. 13. who was before a blasphemer and a per-
secutor ; of Hymenaeus and Alexander, v. 19, 20. that they may learn
not to blaspheme, inasmuch as having put away a good conscience con-
cerning faith, they had made shipwreck ; of those profane persons
mentioned in James ii. 7. do not they blaspheme that worthy name by
the which ye are called? of the beast, Rev. xiii. 5, 6. there was given

595

unto him a mouth speaking great things and blasphemies; of the fol-
lowers of the beast, xvi. 11. they blasphemed the God of heaven, because
of their pains and their sores.

Considering, however, that all the Greek writers, sacred as well as
profane, use the word blasphemy in a general sense, as implying any kind
of reproach against any person whatever, which is also the received
usage of the corresponding word in Hebrew, Isai. xliii. 28. / have
given Israel to reproaches, li. 7- neither be ye afraid of their revilings ;
Ezek. v. 15. so it shall be a reproach and a taunt, that is, to the Jews;
Zeph. ii. 8. the revilings of the children of Ammon, whereby they have
reproached my people ; in all which passages the same word is used,
being that which we translate blasphemy : so also Matt. xv. 19. false
witness, blasphemies. (Compare Mark vii. 22.) 1 Tim. vi. 1. that the name
of God and his doctrine be not blasphemed. (Compare Tit. ii. 5.) 2 Pet.
ii. 10. they are not afraid to speak evil of dignities (fiXacrtptj/uovvTes Gr.) ;

v. 11. whereas angels bring not railing accusation against them before

the Lord (fiXuatyrinov Kpio-iv Gr.) : considering, I say, that such is the
meaning invariably attached to the Greek word even by the sacred
writers, I am of opinion that those who introduced this foreign term
into the Latin language, did wrong in restricting it to the single sense
of speaking evil of God; especially since, at the same time that they
narrowed its meaning in one direction, they expanded it in another
to an almost indefinite vagueness ; insomuch that, presuming on the
general ignorance as to the true signification of the word, they have
not scrupled to brand as blasphemy every opinion differing from their
own on the subject of God or religion.6 This is to resemble the scribes,

" ' Some are ready to cry out, what shall then be done to blasphemy ? Them I would
first exhort not thus to terrify and pose the people with a Greek word; but to teach them
better what it is, being a most usual and common word in that language to signify any
slander, any malicious or evil speaking, whether against God or man, or any thing to good
belonging. Blasphemy, or evil speaking against God maliciously, is far from conscience in
religion.' Treatise of Civil Power in Ecclesiastical Causes. Prose Works, III. 324. 'Id esse
blasphemiam quo tu pacto evincis ? nisi si forte theologorum dictatis quibusvis contradicere.
nunc primum blasphemia est credenda.' Auctoris pro se Defensio. Prose Works, V. 285.

4g 2

596

Matt. ix. 3. who when Christ had simply said, v. 2. thy sins be forgiven
thee, immediately said within themselves, This man blasphemeth ; whereas
blasphemy, as is evident from the foregoing examples, consists solely in
uttering reproaches against God openly, and with a high hand, Numb,
xv. 30. Matt. xv. 19- out of the heart proceed blasphemies, and that
whether against God or men. This sin therefore is not to be im-
puted to those, who in sincerity of heart, and with no contentious
purpose, promulgate or defend their conscientious persuasions respecting
God, founded, as appears to them, on the Scriptures. If on the other
hand blasphemy is interpreted according to the Hebrew sense, it will
comprehend too much ; for in this sense every obstinate sinner will
be a blasphemer, and as such, according to those who regard the law of
Moses, on this subject as still in force, punishable with death.7 Numb.

xv. 30. the soul that doeth ought presumptuously the same reproacheth

(or blasphemeth) Jehovah ; and that soul shall be cut off from among his
people. Ezek. xx. 27, 28. yet in this your fathers have blasphemed me,
in that they have committed a trespass against me; for when I had
brought them into the land then they saw every high hill, &c.

A second opposite is irreverent or jesting mention of the name of
God, or of religious subjects.

The most solemn mention of the name of God consists in dedi-
cating to his glory whatever is intended for the vise of man. 1 Cor.
x. 31. whether ye eat or drink, or whatsoever ye do, do all to the glory
of God. 1 Tim. iv. 4, 5. nothing is to be refused, if it be received with
thanksgiving; for it is sanctified by the word of God and prayer.
Acts xxvii. 35. he took bread, and gave thanks to God in presence
of them all. 1 Cor. vii. 14. the unbelieving husband is sanctified by
the wife.

' Such as these, indeed, were capitally punished by the law of Moses, as the only true
heretics, idolaters, plain and open deserters of God and his known law.' Treatise of Civil
Power, &c. III. 326.

597

Opposed to this are superstitious consecrations, such as are common
among the Papists.

Thus far of the solemn and reverential mention of the name
of God. We are next to consider the duty of making a con-
sistent, and, when necessary, an open profession of his true worship.
This is enjoined Matt. x. 32, 33. whosoever therefore shall confess
me before men, him will I confess also before my Father which is
in heaven; but whosoever shall deny me before men, him will I also
deny before my Father which is in heaven. Psal. cxix. 46. / will speak
of thy testimonies also before kings, and will not be ashamed. Luke
ix. 26. whosoever shall be ashamed of me and of my words, of him shall
the Son of man be ashamed, when he shall come — . Rom. x. 10. with
the heart man believeth unto righteousness, and with the mouth confession
is made unto salvation. 2 Cor. iv. 13. it is written, I believed, and there-
fore have I spoken ; we also believe, and therefore speak. 1 Tim. vi.
12 — 14. thou hast professed a good profession before many witnesses ; I
give thee charge in the sight of God, who quickeneth all things, and
before Christ Jesus, who before Pontius Pilate witnessed a good confession,
that thou keep this commandment. 2 Tim. i. 16. he was not ashamed of my
chain, ii. 12. if we deny him, he also will deny us. 1 Pet. iii. 15. be ready
always to give an answer to every man that asketh you a reason of the
hope that is in you. Heb. x. 35. cast not away therefore your confidence.

This profession, when it leads to death, or imprisonment, or torments,
or disgrace, is called martyrdom. Matt. v. 11. blessed are ye when
men shall revile you, and persecute you, and shall say all manner of evil
against you falsely for my sake. Philipp. i. 20. with all boldness, as
always, so now also Christ shall be magnified in my body, whether it be
by life, or by death, v. 29. for unto you it is given in the behalf of
Christ, not only to believe on him, but also to suffer for his sake. Heb.
xi. 36, &c. others had trial of cruel mockings and scourgings, yea more-
over of bonds and imprisonment-^. 1 Pet. iii. 14. but and if ye suffer for
righteousness' sake, happy are ye.

598

It is generally through the means of martyrdom that the spread of
the gospel is effected. Philipp. i. 14. many of the brethren in the Lord,
waxing confident by my bonds, are much more bold to speak the word
without fear.

Opposed to this is, first, the concealment of our religion. This
was the fault of Nicodemus, John iii. 2. the same came to Jesus by
night, xii. 42. nevertheless among the chief rulers also many believed on
him, but because of the Pharisees they did not confess him, lest they
should be put out of the synagogue. Isai. lix. 4. none calleth for justice,
nor any pleadeth for truth.

Secondly, apostasy. 2 Chron. xxviii. 6. he slew in Judah an hundred
and twenty thousand in one day, which were all valiant men, because
they had forsaken Jehovah God of their fathers. John vi. 66. from
that time many of his disciples went back and walked no more with
him. 1 Tim. iv. 1, &c. in the latter times some shall depart from the
faith, &c. Heb. vi. 4, &c. it is impossible for those who were once en-
lightened... ...if they shall fall away, to renew them again unto repentance.

x. 29. of how much sorer punishment, suppose ye, shall he be thought
worthy, who hath trodden under foot the Son of God.

Thirdly, an unseasonable profession. Matt. vii. 6. give not that which

is holy unto the dogs lest they turn again and rend you. xvi. 20.

then charged he his disciples that they should tell no man that he was Jesus
the Christ.

Such are the means by which the name of God is hallowed in word.
It is hallowed in deed, when our actions correspond with our religious
profession. Matt. v. 16. let your light so shine before men, that they may
see your good works, and glorify your Father which is in heaven.

Opposed to this, is a neglect to act conformably to our profession.
Thus Moses and Aaron are said, contrary to their usual custom,

599

not to have sanctified God in the eyes of the people, Numb. xx. 12.
and David, a man otherwise holy, gave occasion to the Gentiles to
think and speak ill of God, by reason of his adultery, 2 Sam. xii. 14.
So also the Jews, of whom St. Paul writes, Rom. ii. 24. the name of
God is blasphemed among the Gentiles through you, as it is written ;
alluding to Isai. lii. 5. Ezek. xxxvi. 20. when they entered unto the
heathen, whither they went, they profaned my holy name, when they said
to them, These are the people of Jehovah, and are gone forth out of his
land.

Christian Doctrine: Book II, Chapter 7

CHAP. VII.

the time for dlvine worship ;

wherein are considered

the Sabbath, Lord's Day, and Festivals.

jL hus far of the parts of divine worship. We are now to consider its
circumstances.

The circumstances of worship are the same as of all things,
natural, place and time.8

Public worship, previously to the law of Moses, was not confined
to any definite place; under the law it took place partly in the
synagogues and partly in the temple ; under the gospel any convenient
place is proper. John iv. 21, 23. ye shall neither in this mountain, nor
yet at Jerusalem, worship the Father ; but the hour cometh, and now is,
when the true worshippers shall worship the Father in spirit and in
truth; as Malachi had also prophesied, i. 11. in every place incense
shall be offered unto my name.

With regard to the time of public worship, what this was
before the law does not appear. Under the law it was the

' that the body,1 with all the circumstances of place and time, were purified by the

affections of the regenerate soul.' Of Reformation in England, Prose Works, I. 1. ' Tertius
modus est adjunctorum quae recipiuntur ad subjectum ; quae vulgo circumstantise nuncu-
pantur, quia extra subjectum sunt. Hue tempus refertur.' Artis Logicce plenior Institutio,
IV. 224.

601

Sabbath, that is, the seventh day, which was consecrated to God
from the beginning of the world, Gen. ii. 2, 3. but which (as stated
above, Book I. chap, x.) was not, so far as we can learn, observed,
or commanded to be observed, till the second month of the departure
of the Israelites from Egypt, Exod. xvi. 1, 23, 25, 29- when it was
enforced with severe prohibitions: v. 23. to-morrow is the rest of the
holy sabbath unto Jehovah; bake that which ye will bake to-day, and
seethe that which ye will seethe; and that which remaineth over lay
up for you to be kept until the morning, xx. 8, &c. remember the
sabbath-day, to keep it holy; that is, remember it according to the
previous commandment in the sixteenth chapter, referred to above; or
it may be an emphatic manner of admonition, xxxi. 14. ye shall keep
the sabbath-day therefore, for it is holy unto you : every one that
defileth it shall surely be put to death, xxxiv. 21. in earing time and

in harvest thou shalt rest. xxxv. 2, 3. a sabbath of rest to Jehovah

ye shall kindle no fire throughout your habitations on the sabbath-day.
Lev. xxiii. 3. six days shall work be done, but the seventh day is the
sabbath of rest, an holy convocation. Num. xv. 32, &c. they found a man
that gathered sticks on the sabbath-day. 2 Chron. xxxvi. 20, 21. them

that had escaped from the sword he carried away to Babylon until

the land had enjoyed her sabbaths. Jer. xvii. 21, 22. bear no burthen
on the sabbath-day. Nehem. x. 31. if the people of the land bring ware
or any victuals on the sabbath-day to sell, that we would not buy it of
them — . xiii. 15, &c. in those days saw I in Judah some treading wine
presses on the sabbath.

The command to observe the Sabbath was given to the Israelites
for a variety of reasons, mostly peculiar to themselves, and which
are recorded in different parts of the Mosaic law. First, as a me-
morial of God's having completed the work of creation on the seventh
day. Exod. xx. 11. xxxi. 15 — 17. wherefore the children of Israel
shall keep the sabbath, to observe the sabbath throughout their genera-
tions, for a perpetual covenant for in six days Jehovah made heaven

and earth, and on the seventh day he rested and was refreshed. Here

4 H

602

although the reason given for the celebration of the Sabbath applies
equally to all other nations, the Israelites alone are enjoined to observe
it; as is also the case with the command to abstain from creeping
things, Levit. xi. 44. ye shall therefore sanctify yourselves, and ye shall
be holy, for I am holy; neither shall ye defile yourselves with any
manner of creeping thing that creepeth upon the earth; with the law
against disfiguring the body, and other similar commands, Deut.
xiv. 1, &c. ye are the children of God; for the reasons on which these
precepts are founded apply equally to believers in general, and to
all ages, although the precepts themselves are no longer obligatory.
This has been remarked by our countryman Ames.9 * Non est
catholics veritatis ilia regula interpretandi scripturas quae tradi solet
a quibusdam, officia ilia omnia esse moralia et immutabilia quae rati-
ones morales et immutabiles habent sibi annexas; nisi sic intelligatur

9 Dr. William Ames, a Puritan divine in the time of James and Charles the First, and
Professor of Divinity in the University of Franeker, a town of the Netherlands, in Friesland.
It was partly from the work quoted above, and partly from The Abridgement of Christian
Divinitie by Wollebius, that Milton, according to Phillips, compiled for the use of his pupils
a system of divinity, which they wrote on Sundays at his dictation. An English translation
of Ames's treatise was published by order of the House of Commons in 1642, under the
title of The Marrow of Sacred Divinity, drawne out of the Holy Scriptures and the Interpreters
thereof, and brought into method. It is divided into two books, of which the first, entitled
On Faith in God, contains forty-one chapters, and the second, On Observance toward God,
twenty-two. It is quite evident that Milton has frequently availed himself of this volume,
both in the distribution of his subject and arrangement of the chapters, which frequently
coincides with that of Ames, and in particular passages and applications of Scripture;
though their opinions differ materially on several important points. The translation is very
badly executed, as the version of the passage quoted in the text will show. " That rule
therefore of interpreting the Scriptures Which is wont to be delivered by some, is not
universally true; that all those duties £are] morall and immutable, which have morall and
immutable reasons joyned to them ; except it be thus understood, that those duties doe
follow upon those reasons, no speciall command coming betweene." Milton quotes in his
Tetrachordon the definition of marriage given by Ames, and passes a just censure on it.
See Prose Works, II. 141. The Treatise of Wollebius is also divided into two parts, On the
Knowledge and On the Worship of God, the first comprised in thirty-six, and the second in
fourteen chapters. The plan of the latter division is very similar to the corresponding portion
of Milton's work, and not only the arguments, but even whole sentences are sometimes
almost identically the same.

603

ut ilia officia sequantur ex illis rationibus, nullo singulari Dei praecepto
intercedente.' Ames, Medull. Theol. lib. ii. c. 13. This however cannot
be said either of the precepts above-mentioned, or of the Sabbath.

Secondly, because God was pleased by this distinguishing mark to
separate the Israelites from other nations. Exod. xxxi. 13, &c. it is
a sign between me and you throughout your generations, that ye may
know that I am Jehovah that doth sanctify you; ye shall keep the sab-
bath therefore, for it is holy unto you. Ezek. xx. 12. to be a sign
between me and them, that they might know that I am Jehovah that
sanctify them. See also v. 20.

Thirdly, that the slaves and cattle might enjoy a respite from
labour. Exod. xxiii. 12. that thine ox and thine ass may rest, and the
son of thine handmaid and the stranger may be refreshed. Deut. v. 12,

keep the sabbath-day that thy manservant and thy maid-servant

may rest as well as thou. This reason applies only where servants are
in a state of slavery, and subject to severe labour ; the condition of
hired servants, who are now generally employed, being much easier than
that of purchased slaves in old time.

Fourthly, in remembrance of their liberation from Egypt. Deut.
v. 15. remember that thou wast a servant in the land of Egypt, and that
Jehovah thy God brought thee out thence through a mighty hand and by
a stretched out arm ; therefore Jehovah thy God commanded thee to keep
the sabbath-day.

Fifthly, as a shadow or type of things to come. Col. ii. 16, 17. in
respect of an holy-day, or of the new moon, or of the sabbath-days ; which
are a shadow of things to come: but the body is of Christ. Of what
things to come the sabbaths are a shadow, we are taught Heb. iv. 9, 10,
namely, of that sabbatical rest or eternal peace in heaven, of which
all believers are commanded to strive to be partakers through faith
and obedience, following the example of Christ.

4 h 2

604

Works of charity arid mercy were not forbidden on the Sabbath,
upon the authority of Christ himself. Mark ii. 27. the sabbath was
made for man, and not man for the sabbath, iii. 4. is it lawful to
do good on the sabbath-days, or to do evil? to save life, or to kill?
Luke xiii. 15, 16. doth not each one of you on the sabbath loose his

ox — ? ought not this woman to be loosed from this bond on the

sabbath-day ? xiv. 5. which of you shall have an ox or an ass fallen
into a pit, &c. John vii. 23. are ye angry at me because I have made
a man every whit whole on the sabbath-day ? Even for a man to take
up his bed, v. 11. although consonant to the spirit of the law, was con-
trary to its letter, Jer. xvii. 21, 22.

Since then the Sabbath was originally an ordinance of the Mosaic law,
since it was given to the Israelites alone, and that for the express purpose
of distinguishing them from other nations, it follows that, if (as was shown
in the former book) those who live under the gospel are emancipated from
the ordinances of the law in general, least of all can they be considered as
bound by that of the Sabbath, the distinction being abolished which was
the special cause of its institution.1 It was for asserting this in precept,
and enforcing it by example, that Christ incurred the heavy censure of
the Pharisees, John ix. 16. this man is not of God, because he keepeth not
the sabbath-day. Gal. iv. 9, 10. how turn ye again to the weak and beggarly
elements, whereunto ye desire again to be in bondage ? ye observe days, and
months, and times, and years. Col. ii. 16, 17. let no man therefore judge you
in meat, or in drink, or in respect of an holy-day, or of the new moon, or
of the sabbath-days. If it be contended, that it is only the septennial,
and not the seventh day sabbath which is said by Paul to be abro-
gated, I reply, first, that no exception is here made; and, secondly,
that it may as well be contended that baptism is not meant Heb.

See Book I. Chap, xxvii. and the note in p. 412. To what is there said may be added
the following passage from A brief History of Moscovia. Milton is speaking of the Russian
church. » They hold the ten commandments not to concern them, saying that God gave
them under the law, which Christ by his death on the cross hath abrogated.' Prose Works,
IV. 280.

605

vi. 2. on account of the plural noun baptisms. Besides, it is certain
that the words sabbath and sabbaths are used indiscriminately of the
seventh day ; Exod. xxxi. 13, 14. Isai. lvi. 2, 4, 6. Whoever therefore
denies that under the words of the apostle, in respect of an holy-day,
or of the new moon, or of the sabbath-days, the Sabbath of the fourth
commandment is comprehended, may as well deny that it is spoken
of 2 Chron. ii. 4. or viii. 13. or xxxi. 3. from which passages the words
of Paul seem to be taken.

The law of the Sabbath being thus repealed, that no particular day
of worship has been appointed in its place, is evident from the same
apostle, Rom. xiv. 5. one man esteemeth one day above another ; another
esteemeth every day alike : let every man be fully persuaded in his own
mind. For since, as was observed above, no particular place is desig-
nated under the gospel for the public worship of God, there seems
no reason why time, the other circumstance of worship, should be more
defined. If Paul had not intended to intimate the abolition of all
sabbaths whatever, and of all sanctification of one day above another,
he would not have added in the following verse, he that regardeth
not the day, to the Lord he doth not regard it} For how does he not
regard the day to the Lord, if there be any commandment still in force
by which a particular day, whether the Sabbath or any other, is to be
observed ?

It remains to be seen on what they ground their opinion, who
maintain that the Lord's day is to be observed as set apart for public
worship by divine institution, in the nature of a new sabbath. It is
urged, first, that God rested on the seventh day. This is true ; and
with reason, inasmuch as he had finished a great work, the creation

2 * What but a vain shadow else is the abolition of those ordinances, that hand-writing
nailed to the cross? What great purchase is this Christian liberty which Paul so often
boasts of? His doctrine is, that he who eats or eats not, regards a day or regards it not,
may do either to the Lord.' Speech for the Liberty of Unlicensed Printing. Prose Works,
I. 327-

606

of heaven and earth: if then we are bound to imitate him in his rest,
without any command to that effect, (and none has yet been produced,)
we are equally bound to imitate his work, according to the fable of
Prometheus of old ;3 for rest implies previous labour. They rejoin, that
God hallowed that day. Doubtless he hallowed it, as touching himself,
for on the seventh day he rested and was refreshed, Exod. xxxi. 17- but
not as touching us, unless he had added an express commandment to
that effect; for it is by the precepts, not by the example, even of God
himself, that we are bound.4 They affirm again, that the Sabbath was
observed previously to the Mosaic law. This is asserted with more
confidence than probability ; even if it were so, however, (a point as to
which we are altogether ignorant) it is equally certain that sacrificial
rites, and distinctions between things clean and unclean, and other similar
observances, were in force during the same period, which nevertheless
are not classed among moral duties.

They urge, however, that the celebration of the Sabbath was sub-
sequently ordained by the fourth commandment. This is true, as regards
the seventh day; but how does this apply to the first day? If, on
the plea of a divine command, they impose upon us the observance
of a particular day, how do they presume, without the authority of
a divine command, to substitute another day in its place? or in other
words to pronounce, that not merely the seventh day, which was ap-
pointed for the observation of the Israelites alone, but any one of the
seven may, even on the authority of the fourth commandment itself,
be kept holy ; and that this is to be accounted an article of moral duty
among all nations.

3 ' It would be helpful to us if we might borrow such authority as the rhetoricians by
patent may give us, with a kind of Promethean skill to shape and fashion this outward
man into the similitude of a body.' Reason of Church Government urged against Prelaty.
Prose Works, I. 133. ' Malui abs te decerpta transcriber, quae tu Aristoteli, ut ignem
Jovi Prometheus, ad eversionem monarcharum, [et perniciem ipsius tuam, surripuisti.'
Pro Populo Anglicano Defensio, V. 115.

'They ought to know, or to remember, that not examples, but express commands
oblige our obedience to God or man.' The likeliest Means to remove Hirelings, &c. III. 357-

607

In the first place, I do not see how this assertion can be esta-
blished, for it is impossible to extort such a sense from the words of
the commandment; seeing that the reason for which the command
itself was originally given, namely, as a memorial of God's having
rested from the creation of the world, cannot be transferred from the
seventh day to the first; nor can any new motive be substituted in its
place, whether the resurrection of our Lord, or any other, without the
sanction of a divine commandment. Since then it is evident from more
than one passage of Scripture, that the original Sabbath is abrogated,
and since we are nowhere told that it has been transferred from one day
to another, nor is any reason given why it should be so transferred,
the church, when she sanctioned a change in this matter, evinced, not
her obedience to God's command (inasmuch as the command existed no
longer) but her own rightful liberty ; for in any other view it can only
be termed folly. To make any change whatever in a commandment
of God, whether we believe that commandment to be still in force or
not, is equally dangerous, and equally reprehensible ; inasmuch as in so
doing we are either annulling what is not yet repealed, or re-enacting
what is obsolete. It ought also to be shown what essential principle
of morality is involved in the number seven ; and why, when released
from the obligation of the Sabbath, we should still be bound to respect
a particular number, possessing no inherent virtue or efficacy. The
only moral sabbatical rest which remains for us under the gospel, is
spiritual and eternal, pertaining to another life rather than in the pre-
sent. Heb. iv. 9 — 11. there remaineth therefore a rest to the people of
God; for he that hath entered into his rest, he also hath ceased from
his own works, as God did from his ; let us labour therefore to enter
into that rest, lest any man fall after the same example of unbelief
If then the commandment of the Sabbath was given to those alone
whom God had brought out of the land of Egypt, and out of the
house of bondage, it is evidently inapplicable to us as Christians ; or if,
as is contended, it is applicable to us inasmuch as we have been
brought out of the slavery of a spiritual Egypt, the Sabbath ought to
be such as the deliverance, spiritual and evangelical, not bodily and

608

leo-al; above all, it ought to be a voluntary, not a constrained ob-
servance,6 lest we should be merely substituting one Egyptian bondage
for another;6 for the Spirit cannot be forced. To contend therefore
that what, under the new dispensation, ought to be our daily employ-
ment, has been enjoined as the business of the Sabbath exclusively,
is, to disparage the gospel worship, and to frustrate rather than enforce
the commandments of God.

It is urged, however, that it is on the fourth commandment that
the church relies as its perpetual authority for the observance of
public worship. That public worship is commended, and inculcated as
a voluntary duty, even under the gospel, I allow; but that it is a
matter of compulsory enactment, binding on believers from the autho-
rity of this commandment, or of any Sinaitical precept whatever, I deny.
With regard to the doctrine of those who consider the decalogue as
a code of universal morality, I am at a loss to understand how such
an opinion should ever have prevailed; these commandments being
evidently nothing more than a summary of the whole Mosaic law, as
the fourth in particular is of the whole ceremonial law ; which therefore
can contain nothing applicable to the gospel worship.

Whether the festival of the Lord's day (an expression which occurs
only once in Scripture, Rev. i. 10.) was weekly or annual, cannot be
pronounced with certainty, inasmuch as there is not (as in the case
of the Lord's Supper) any account of its institution, or command for
its celebration, to be found in Scripture. If it was the day of his
resurrection, why, we may ask, should this be considered as the Lord's
day in any higher sense than that of his birth, or death, or ascension?

5 ' God delights not to make a drudge of virtue, whose actions must be all elective and
unconstrained.' Doctrine and Discipline of Divorce. Prose Works, II. 51.

6 f What .would ye say now, grave fathers, if you should wake and see unworthy bishops,
or rather no bishops, but Egyptian task-masters of ceremonies, thrust purposely upon the
groaning church, to the affliction and vexation of God's people ?' Of Reformation in England,
1.13.

009

why should it be held in higher consideration than the day of the
descent of the Holy Spirit? and why should the celebration of the one
recur weekly, whereas the commemoration of the others is not neces-
sarily even annual, but remains at the discretion of each believer?

Neither can the circumstance of Christ's having appeared twice to
his disciples on this day (if indeed the words after eight days, John
xx. 26. are rightly interpreted the eighth day after) be safely adduced
in proof of the divine institution of a new sabbath ; inasmuch as there
can be ho doubt that he appeared on other days also, Luke xxiv. 36.
and John xxi. 3, 4. Peter saith unto them, I go a fishing, which was not
lawful on the Sabbath; so that the day following, on the morning of
which Christ appeared, could not have been the first day of the week.
Even supposing, however, that it had been so, still the assigning this
as a reason for the institution of a new sabbath is matter solely of
human inference ; since no commandment on this subject, nor any
reason for such institution, is found in all Scripture.

From commandments, of which we have proved the non-existence,
we pass to examples ; although no example can weaken the force of
a contrary precept. We shall proceed, however, to prove, that what are
adduced as examples are not such in reality. First then, with regard
to Acts xx. 7. where it is related that the disciples dwelling at Troas
came together to break bread upon the first day of the week, who shall
determine with certainty whether this was a periodical meeting, or only
held occasionally, and of their own accord; whether it was a religious
festival, or a fraternal meal ; whether a special assembly convoked on
that particular day, or a daily meeting like those recorded in chap. ii. 42.
compared with v. 46 ; lastly, whether this meeting was held by order of the
apostles, or whether it was merely permitted by them in compliance with
the popular custom, according to their frequent practice on other occasions ?

The inference deduced from 1 Cor. xvi. 2. is equally unsatisfactory ;
for what the apostle is here enjoining, is not the celebration of the

4 i

610

Lord's day, but that on the first day of the week (if this be the true
interpretation of Kara /xiav aafifidrwv, per unam sabbathorum) each should
lay by him (that is, at home) for the relief of the poor; no mention
being made of any public assembly, or of any collection at such assem-
bly, on that day. He was perhaps led to select the first day of the
week, from the idea that our alms ought to be set aside as a kind of
first-fruits to God, previous to satisfying other demands; or because
the first day of the week was most convenient for the arrangement of
the family accounts. Granting, however, that the Corinthians were
accustomed to assemble on that day for religious purposes, it no more
follows that we are bound to keep it holy in conformity with their
practice, without a divine command to that effect, than that we are
bound to observe the Jewish sabbath in conformity with the practice
of the Philippians, or of Paul himself, Acts xvi. 13. on the sabbath we
went out of the city by a river side, where prayer was wont to be made.
xvii. 2. Paul, as his manner was, went in unto them, and three sabbath-
days reasoned with them out of the scripture, xviii. 3, 4. he abode with
them and wrought . . . and he reasoned in the synagogue every sabbath ;
following his own occupation at home, as we have reason to believe,
during the six remaining days.

Those therefore, who on the authority of an expression occurring
only once in Scripture, keep holy a sabbath-day, for the consecration
of which no divine command can be alleged, ought to consider the
dangerous tendency of such an example, and the consequences with
which it is likely to be followed in the interpretation of Scripture.

Hence we arrive at the following conclusions ; first, that under the
gospel no one day is appointed for divine worship in preference to
another, except such as the church may set apart of its own authority
for the voluntary assembling of its members, wherein, relinquishing all
worldly affairs, we may dedicate ourselves wholly to religious services,
so far as is consistent with the duties of charity; and, secondly, that
this may conveniently take place once every seven days, and particu-

611

larly on the first day of the week ;7 provided always that it be observed
in compliance with the authority of the church, and not in obedience
to the edicts of the magistrate ; and likewise that a snare be not laid
for the conscience by the allegation of a divine commandment, borrowed
from the decalogue; an error against which Paul diligently cautions
us, Col. ii. 16. let no man therefore judge you, &c. For if we under
the gospel are to regulate the time of our public worship by the pre-
scriptions of the decalogue, it will surely be far safer to observe the
seventh day, according to the express commandment of God, than on
the authority of mere human conjecture to adopt the first. I perceive
also that several of the best divines as Bucer, Calvin, Peter Martyr,
Musculus, Ursinus, Gomarus, and others, concur in the opinions above
expressed.8

7 ' As therefore the seventh day is not moral, but a convenient recourse of worship in
fit season, whether seventh or other number — .' The likeliest Means to remove Hirelings
out of the Church. Prose Works, III. 367.

Several of these divines are elsewhere mentioned by Milton in terms of commendation.
'Bucer (whom our famous Dr. Rainolds was wont to prefer before Calvin) in his comment

on Matthew, and in his second book of the kingdom of Christ This book he wrote

here in England, where he lived the greatest admired man.' Tetrachordon. Prose Works,
II. 232. See also the address to the Parliament, prefixed to the Judgement of Martin
Bucer concerning Divorce, 68 — 78. Peter Martyr is twice quoted with reference to the
same subjects. Ibid. 67, 233. Musculus is also called f a divine of no mean fame.' Ibid. 233.
In proof of Milton's assertion that these divines agree with him on the subject of the
sabbath, the following passages may be cited from their respective works. 'Sic de sab-
batho. Quod septimo die, ilia quae a Judaeis observatur numeratione, ab omni opere servili
vacandum erat, praeceptum legis externum fuit, solis Judaeis, quibus datum exstitit, obser-

vandum, &c Haec ergo ad nos pertinent, ilia Judaeis recte relinquuntur.' Bucer. in

sacra quatuor Evangelia Enarrat. Perpet. ad Matt. x. 9- ' Caeterum non dubium quin
Domini Christi adventu, quod caeremoniale hie fin sabbatho] erat, abolitum fuerit. Ipse

enim Veritas est, cujus praesentia figurae omnes evanescunt Ideo sublatam umbram

fuisse rei futura? alibi scribit apostolus; corpus exstare in Christo, hoc est, solidam veritatis
substantiam, quam illo loco bene explicavit. Ea non uno die contents est, sed toto vita?
nostra? cursu, donee penitus nobismetipsis mortui, Dei vita impleamur. A Christianis ergo
abesse debet superstitiosa dierum observatio,' &c. &c Calvin. Instit. Christian, cap. viii.
Sect. 31. See also Comment, in quinque libros Mosis, nearly at the end of the preface to
the remarks on the Mosaic law. ' Deinde quod locum Pauli Heb. iii. et iv. concernit, notan-
dum est illud hodie non esse alligandum septimo diei, sed exigere a nobis perpetuam obedientiam

4 I 2 verbo

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verbo Dei praestandam. Est enim nobis perpetuus sabbathismus, quo coram Deo in spiritu
comparentes, majestatem illius celebramus, cum adoratione invocamus, ac vocem illius au-
dimus; verum hie sensus et modus iste mystici sabbathismi non excludit ecclesiasticorum
conventuum usum, sicut hodie fanatici quidam homines somniant, ac seipsos una cum aliis
ab ecclesiae conventibus abducunt.' Musculus, Continent, in Psalm, xcv. 8. ' Cum igitur sab-
bathum septimani diei typus fuerit, admonens populum et de suo officio, sive de pietate
erga Deum, et de beneficio Dei erga populum per Christum praestando, una cum aliis
caeremoniis, adventu Christi, per quern est impletum quod ilia significabant, abrOgatum est.
Quod etiam Paulus testatur Col. ii.' &c &c. Ursinus, Tractat. Theolog. in expositione Quarti

Prcecepti. ' Christiani respondent Judaeis sabbathum abrogatum ratione caeremoniae et

geminae circumstantiae, &c . . . deinde observatione septimi illius diei definiti. Quo modo
appendix erat legis moralis, ad populum Judaicum solum pertinens." Gomarus, Oper.
Theolog. hi Explicatione Ep. ad Colossenses, cap. ii. Peter Martyr, however, seems to
hold a different opinion. ' Qui autem robustiori fide erant praediti, illi omnes dies perinde
habuerunt. Dominicam tamen diem excipimusj pertinet enim ad decalogum, ut ex heb-
domada integra unus dies divino cultui consecretur,' &c. Comment, in Ep. ad Romanos,
cap. xiv.

Christian Doctrine: Book II, Chapter 8

CHAP. VIII.

Our Duties towards Men;

and
the general virtues belonging thereto.

XXiTHERTO we have treated of the virtues comprehended in our duty
towards God ; we are next to speak of those which belong to our
duty towards men; although even in these we may be considered
as serving God, so long as they are done in obedience to the divine
command. Matt. vii. 12. all things whatsoever ye would that men
should do to you, do ye even so to them: for this is the law and the
prophets. Col. iii. 23. whatsoever ye do, do it heartily, as to the Lord,
and not unto men. James i. 26, 27. if any man among you seem to be
religious, and bridleth not his tongue, but deceiveth his own heart, this
man's religion is vain: pure religion and undefiled before God and the
Father is this, To visit the fatherless and widows in their affliction, and
to keep himself unspotted from the world. 1 John iv. 20. if a man say,
I love God, and hateth his brother, he is a liar; for he that loveth not
his brother whom he hath seen, how can he love God whom he hath not
seen ?

Inasmuch therefore as God is best served by internal worship,
whereas man stands more in need of outward attention, the external
service even of God is sometimes to be postponed to our duties
towards men. Prov. xxi. 3. to do justice and judgement is more accept-

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able to Jehovah than sacrifice. Jer. vii. 4, 5. trust ye not in lying
words, saying, The temple of Jehovah, the temple of Jehovah, the temple
of Jehovah are these: for if ye throughly amend your ways and your
doings — . Matt. xii. 1, &c. Jesus went on the sabbath-day through the
corn; and his disciples were an hungred — . v. 7. / will have mercy,
and not sacrifice, xv. 5. ye say, Whosoever shall say to his father or his
mother, It is a gift, by whatsoever thou mightest be profited by me, and
honour not his father or his mother, he shall be free. See also Mark
vii. 11, 12. and ii. 27. the sabbath was made for man, and not man for
the sabbath.

The virtues connected with our duty towards man, are partly those
which each individual owes to himself, and partly those which we owe
to our neighbours. Lev. xix. 18. thou shalt love thy neighbour as thy-
self. See also Matt. xix. 19.

These virtues, like those relating to God, are either general or special.

The general virtues are love and righteousness. In the first
book I treated of love generally, and in its wider sense as identified
with holiness ; I now proceed to define it more particularly, with
reference to its object, as follows. Love is a general virtue, in-
fused INTO BELIEVERS BY GOD THE FATHER IN CHRIST THROUGH

the Spirit, and comprehending the whole duty of love owing
from each individual to himself and his neighbour. it is
nowhere more fully described than in the whole thirteenth chapter of
the first epistle to the Corinthians, to which we shall have frequently
to refer. Compare also 1 John iii. 18, 19. my little children, let us
not love in word, neither in tongue, but in deed and in truth: and
hereby we know that we are of the truth, and shall assure our hearts
before him.

By God, &c. 1 John iii. 10. in this the children of God are mani-
fest, and the children of the devil; whosoever doeth not righteousness

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neither he that loveth not his brother, iv. 7. love is of God, and

every one that loveth is born of God, and knoweth God. Gal. v. 22.
the fruit of the Spirit is love.

Into believers. Gal. v. 6. faith that worketh by love.

The opposite of this is uncharitableness ; which renders all our other
qualities and actions, however excellent in appearance, of no account.
1 Cor. xiii. 1, &c. though I speak with the tongues of men and of angels,
and have not charity, I am become as sounding brass, or as a tinkling cymbal.

The other general virtue belonging to the regenerate is righteous-
ness, whereby we render to each his due, whether to ourselves, or to
our neighbour. Prov. xvi. 8. better is a little with righteousness, than
great revenues without right. Isai. lxi. 8. / Jehovah love judgement;
I hate robbery for burnt-offering. Matt. vii. 12. all things whatsoever
ye would that men should do to you, do ye even so to them. Rom. xiii. 7.
render therefore to all their dues.

Belonging to the regenerate. 1 John iii. 10. in this the children of
God are manifest, and the children of the devil; whosoever doeth not
righteousness is not of God. Hence under righteousness is frequently
included the observance of the whole law.

Opposed to this is, first, unrighteousness, which excludes from
the kingdom of heaven. 1 Cor. vi. 9. know ye not that the unrighteous
shall not inherit the kingdom of God? Jer. xvii. 11. as the partridge
sitteth on eggs, and hatcheth them not, so he that getteth riches, and not
by right, shall leave them in the midst of his days, and at his end shall
be a fool.

Secondly, a pharisaical righteousness. Matt. v. 20. except your right-
eousness shall exceed the righteousness of the scribes and Pharisees, ye
shall in no case enter into the kingdom of heaven.

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Both these general virtues, as has been stated above, are exercised
partly towards ourselves, and partly towards our neighbour.

The love of man towards himself consists in loving himself next to
God, and in seeking his own temporal and eternal good. Prov. xi. 17.
the merciful man doeth good to his own soul, but he that is cruel troubletk
his own flesh, xix. 8. he that getteth wisdom loveth his own soul. Eph.
v 29. no man ever yet hated his own flesh, but nourisheth and cherisheth
it. Philipp. ii. 12. work out your own salvation. 1 Tim. v. 23. drink no
longer ivater, but use a little wine for thy stomach's sake, and thine often
infirmities.

Opposed to this is, first, a perverse hatred of self.9 Eph. v. 29.
as above. In this class are to be reckoned those who lay violent hands
on themselves, (who nevertheless are not excluded from decent burial,
2 Sam. xvii. 23.) and all who are guilty of presumptuous sin. Prov.
viii. 36. he that sinneth against me hateth his own soul ; all they that
hate me love death, xxix. 24. whoso is partner with a thief hateth his
own soul.

Secondly, a preposterous self-love, whereby a man loves himself
more than God, or despises his neighbour in comparison of himself.

9 Be penitent, and for thy fault contrite;
But act not in thy own affliction, son;
Repent the sin ; but if the punishment
Thou canst avoid, self-preservation bids:
Or th' execution leave to high disposal,
And let another hand, not thine, exact
Thy penal forfeit from thyself: perhaps
God will relent, and quit thee all his debt;
Who ever more approves, and more accepts,
(Best pleas'd with humble and filial submission)
Him who, imploring mercy, sues for life,
Than who, self-rigorous, chooses death as due ;
Which argues over-just, and self-displeas'd
For self-offence, more than for God offended. Samson Agonistes, 502.

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In allusion to the former species of self-love Christ says, John xii. 25.
he that loveth his life shall lose it. Respecting the latter see 2 Tim.
iii. 2, &c. men shall be lovers of themselves — . On the contrary, those
are commended, Rev. xii. 11. who loved not their lives unto the death.
Matt. x. 39- he that loseth his life for my sake shall find it. See also
Mark viii. 35, &c. Matt. xvi. 23. he said unto Peter, Get thee behind
me, Satan, thou art an offence unto me; for thou savourest not the things
tJiat be of God, but those that be of men.

Righteousness towards ourselves consists in a proper method of self-
government. 1 Cor. ix. 27- / keep under my body, and bring it into
subjection. From this, as from a fountain, the special virtues in general
derive their origin ; inasmuch as under the head of righteousness towards
ourselves are included, first, the entire regulation of the internal affec-
tions ; secondly, the discriminating pursuit of external good, and the
resistance to, or patient endurance of, external evil.

The regulation of the affections. Prov. xxv. 28. he that hath no
rule over his own spirit is like a city that is broken down and hath no
walls. Gal. v. 16, 17. the flesh lusteth against the Spirit.... so that ye cannot
do the things that ye would, v. 24. they that are Christ's have crucified
the flesh with the affections and lusts. Col. iii. 5. mortify therefore your
members that are upon the earth. 1 Thess. iv. 4, 5. that every one of
you should know how to possess his vessel in sanctification and honour.
James i, 14, 15. every man is tempted, when he is drawn away of his own
lust, and enticed. 1 Pet. iv. 2. that he no longer should live the rest of
his time in the flesh to the lusts of men, but to the will of God.

The affections are love, hatred; joy, sorrow; hope, fear; and anger.

Love is to be so regulated, that our highest affections may be
placed on the objects most worthy of them ; in like manner, hatred is
to be proportioned to the intrinsic hatefulness of the object. Gen. vi. 2.
the sons of God saw the daughters of men that they were fair, and they

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took them — . 1 Sam. xvi. 7, 8. look not on his countenance, or on the
height of his stature. Esth. ii. 15. Esther obtained favour in the sight
of all them that looked upon her. Prov. vi. 25. lust not after her beauty
in thy heart, xi. 22. as a jewel of gold in a swine's snout, so is a fair
woman which is without discretion. Rom. xii. 9. abhor that which is evil;
cleave to that which is good. 1 Cor. x. 6. we should not lust after evil
things.

Our joy ought to be so regulated, that we may delight in things
essentially good in proportion to their excellence, and in things indifferent
so far only as is consistent with reason. The same rule is to be ob-
served with regard to sorrow. Deut. xii. 7. there shall ye eat before
Jehovah your God, and ye shall rejoice — . See also v. 12, 18. xxvi. 11.
thou shalt rejoice in every good thing which Jehovah thy God hath given
unto thee. Job xxii. 19. the righteous see it, and are glad ; and the
innocent laugh them to scorn. Psal. iv. 6 — 8. lift thou up the light of
thy countenance upon us : thou hast put gladness in my heart more than
in the time that their corn and their wine increased, xxx. 11, 12. thou
hast turned for me my mourning into dancing, lviii. 10. the righteous
shall rejoice when he seeth the vengeance ; he shall wash his feet in the
blood of the wicked, cxxvi. 2. then was our mouth filled with laughter.
Luke ii. 10. / bring you good tidings of great joy. xxiv. 52. tiiey
returned to Jerusalem with great joy ; and to the same effect in many
other passages. Prov. x. 23. it is as sport to a fool to do mischief; but
a man of understanding hath wisdom, xv. 21. folly is joy to him that is
destitute of wisdom ; but a man of understanding walketh uprightly.
xvii. 5. whoso mocketh the poor, reproacheth his maker, v. 22. a merry
heart doeth good like a medicine; but a broken spirit drieth the bones.
See also xviii. 14. xxvi. 19- so is the man that deceiveth his neighbour,
and saith, Am not I in sport f Eccles. ii. 2. / said of laughter, It is
mad; and of mirth, What doeth it? vii. 2 — 4. it is better to go to the
house of mourning, than to go to the house of feasting: for that is the
end of all men. Isai. xxii. 12, &c. in that day did the Lord God of hosts
call to weeping and to mourning and behold joy and gladness — .

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Jer. xxxi. 4. thou shalt again be adorned with thy tabrets, and shalt
go forth in the dances of them that make merry, v. 13. then shall the
virgin rejoice in the dance, both young men and old together, for I will
turn their mourning into joy. Lam. v. 15. the joy of our heart is ceased,
our dance is turned into mourning. Amos vi. 6. that drink wine hi
bowls .... but they are not grieved for the affliction of Joseph. There
are occasions on which tears are not unbecoming even a wise man.
Gen. xlii. 24. Joseph turned himself about from them, and wept. Psal.
cxix. 136. rivers of waters run down mine eyes, because they keep not
thy law.

In the proper regulation of hope and fear, the cause, the object, and
the degree of excitation are chiefly to be considered. Concerning hope,
see above ; concerning fear, Matt. x. 28. fear not them which kill the
body. Isai. viii. 12, 13. compared with 1 Pet. iii. 14. be not afraid of
their terror. Even the bravest may occasionally be influenced by fear.
Gen. xxxii. 7- then Jacob was greatly afraid. Exod. ii. 14. Moses feared.
1 Kings xix. 3. when he saw that, he arose and went for his life. Psal.
lv. 5 — 7. because of the voice of the enemy . . . .fearfulness and trembling
are come upon me. 2 Chron. xx. 3. J ehoshaphat feared. Nehem. ii. 2. then
I was very sore afraid.

In anger, we are to consider the motive for the passion, its degree,
and duration. Prov. xvi. 32. he that is slow to anger is better than the
mighty, and he that ruleth his spirit than he that taketh a city. xix. 11.
the discretion of a man deferreth his anger, and it is his glory to pass over
a transgression. Mark iii. 5. when he had looked round upon them with
anger, being grieved for the hardness of their hearts — . Eph. iv. 2.
with long-suffering, v. 26. be ye angry, and sin not; let not the sun go
down upon your wrath. Col. i. 11. unto all patience and long-suffering.

The excess of anger is irascibility. Prov. xii. 16. a foots wrath is
presently known, xiv. 17. he that is soon angry dealeth foolishly, and
a man of wicked devices is hated, xxii. 24, 25. make no friendship with

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an angry man — . xxvii. 3. a stone is heavy .... hut a fooVs wrath is
heavier, xxix. 22. an angry man stirreth up strife. Eccles. vii. 9- he not
hasty in thy spirit to he angry; for anger resteth in the bosom of fools.
Matt. v. 22. whosoever is angry with his brother without a cause, shall
he in danger of the judgement. Eph. iv. 31. let all wrath and anger....
he put away from you. From this infirmity even the best of men are
not always exempt. Acts xv. 38, 39. the contention was so sharp be-
tween them, that, &c. — .

From well-regulated affections proceeds the proper government of
the tongue. Prov. xi. 9. an hypocrite with his mouth destroyeth his
neighbour ; but through knowledge shall the just he delivered, v. 11. by
the blessing of the upright the city is exalted; but it is overthrown by
the mouth of the wicked, xii. 14. a man shall be satisfied with good by
the fruit of his mouth, xiii. 2. a man shall eat good by the fruit of his
mouth; but the soul of the transgressors shall eat violence, xv. 2, 4, 7.
the tongue of the wise useth knowledge aright ; hut the mouth of fools
poureth out foolishness, v. 23. a man hath joy by the answer of his mouth,
and a word spoken in due season how good is it! v. 28. the heart of
the righteous studieth to answer : but the mouth of the wicked poureth out
evil things, xvi. 1. the answer of the tongue is from Jehovah, v. 23, 27.
the heart of the wise teacheth his mouth, and addeth learning to his lips.
xviii. 13. he that answer eth a matter before he heareth it, it is folly and
shame unto him. xix. 28. an ungodly witness scorneth judgement, and
the mouth of the wicked devoureth iniquity, xxix. 20. seest thou a man
that is hasty in his words ? there is more hope of a fool than of him.
Matt. xii. 34, 36, 37. how can ye, being evil, speak good things? for
out of the abundance of the heart the mouth speaketh. James iii. 2, &c.
if any man offend not in word, the same is a perfect man. Psal. cxli. 3.
set a watch, O Jehovah, before my mouth ; keep the door of my lips.
Prov. xviii. 21. death and life are in the power of the tongue, xxi. 23.
whoso keepeth his mouth and his tongue, keepeth his soul from troubles.

Christian Doctrine: Book II, Chapter 9

CHAP. IX.

the first Class of special Virtues

connected with

the Duty of Man towards himself.

A he special virtues which regulate our desire of external advan-
tages, have reference either to bodily gratifications, or to the possessions
which enrich and adorn life.

The virtue which prescribes bounds to the desire of bodily grati-
fication, is called temperance. Tit. ii. 11, 12. the grace of God that
bringeth salvation hath appeared unto all men, teaching us that denying
ungodliness and worldly lusts, we should live soberly, righteously, and
godly in this present world. 1 Pet. ii. 11. as strangers and pilgrims,
abstain from fleshly lusts which war against the soul. 2 Pet. ii. 9- the

Lord knoweth how to reserve the unjust unto the day of judgement

to be punished; but chiefly them that walk after the flesh in the lust
of uncleanness.

Under temperance are comprehended sobriety and chastity, modesty
and decency.

Sobriety consists in abstinence from immoderate eating and drink-
ing.1 1 Thess. v. 8. let us, who are of the day, be sober. 1 Pet. i. 13.

1 Abstinence in diet, says a biographer of Milton, was one of hi9 favourite virtues, which
he practised invariably through life, and availed himself of every opportunity to recommend
in his writings. He is reported to have partaken rarely of wine or of any strong liquors.

wherefore gird up the loins of your mind, he sober, iv. 7. the end of
all things is at hand; be ye therefore sober, and watch unto prayer, v. 8.
be sober, be vigilant; because your adversary the devil, as a roaring lion,
walheth about seeking whom he may devour. Esther i. 8. the drinking was ac-
cording to law; none did compel: for so the king had appointed to all the
officers of his house, that they should do according to every man's pleasure.

The opposites of this virtue are drunkenness and gluttony; in-
stances of which may be seen in Noah, Gen. ix. Lot, Gen. xix. and
Benhadad, 1 Kings xx. 16. Prov. xx. 1. wine is a mocker, xxi. 17- he

that loveth wine shall not be rich, xxiii. 3, &c. be not desirous of his

dainties, for they are deceitful meat. v. 20, 21. be not among wine-
bibbers, among riotous eaters of flesh — . v. 29 — 32. who hath woe ? who hath
sorrow f who hath contentions f who hath babbling f who hath wounds
without cause ? who hath redness of eyes ? they that tarry long at the
wine. Isai. v. 11, 12. woe unto them that rise up early in the morning,

that they may follow strong drink but they regard not the work of

Jehovah, v. 22. woe unto them that are mighty to drink wine, xxviii.
1,3,7,8. wee to the crown of pride, to the drunkards of Ephraim — .

In his Speech for the Liberty of Unlicensed Printing, the following passage occurs : ' How-
great a virtue is temperance, how much of moment through the whole life of man! Yet
God commits the managing so great a trust, without particular law or prescription, wholly
to the demeanour of every grown man.' Prose Works, I. 298. Again, in Paradise Lost:

well observe

The rule of Not too much, by temperance taught,
In what thou eat'st and drink' st, seeking from thence
Due nourishment, not gluttonous delight,
Till many years over thy head return. XI. 530.

See also Samson Agonistes, 542, &c. and the second elegy to Deodati. In the Apology for
Smectymnuus, he vindicates himself with some indignation against the charge of being a sack-
drinker, which one of his opponents had brought against him. He concludes his defence with
the following sentence. « For the readers Qof the book in which the accusation appeared],
if they can believe me, principally for those reasons which I have alleged, to be of life
and purpose neither dishonest nor unchaste, they will be easily induced to think me sober
both of wine and of word; but if I have been already successless in persuading them, all
that I can further say will be but vain; and it will be better thrift to save two tedious
labours, mine of excusing, and theirs of needless hearing.' Prose Works, I. 126.

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Ezek. xvi. 49. behold, this was the iniquity of thy sister Sodom, pride,
fulness of bread. Luke xxi. 34. take heed to yourselves, lest at any
time your hearts be overcharged with surfeiting, and drunkenness, and
cares of this life, and so that day come upon you unawares. Rom. xiii. 13.
let us walk honestly, as in the day; not in rioting and drunkenness.

1 Cor. vi. 10. nor drunkards shall inherit the kingdom of God. Gal.

v. 21." drunkenness, revellings, and such like shall not inherit the king-
dom of God. Hos. iv. 10. they shall eat, and not have enough, vii. 5. in
the day of our king the princes have made him sick with bottles of wine.
Habak. ii. 15. woe unto him that giveth his neighbour drink. Eph. v. 18.
be not drunk with wine, wherein is excess ; but — . 1 Pet. iv. 3, 4. the

time past of our lives may suffice us when we ivalked in lascivious-

ness, lusts, excess of wine, revellings, banquetings wherein they think

it strange that ye run not with them to the same excess of riot.

Allied to sobriety is watchfulness. Matt. xxiv. 42. watch therefore ;
for ye know not what hour your lord doth come. See also xxv. 13.
xxvi. 41. Mark xiii. 35. v. 37. what I say unto you, I say unto all,
Watch. Luke xii. 37. blessed are those servants, whom the lord when he
cometh shall find watching, xxi. 36. watch ye therefore and pray always,
that ye may be accounted worthy to escape all these things that shall
come to pass. Col. iv. 2. continue in prayer, and watch — . 1 Thess. v. 6.
therefore let us not sleep, as do others ; but let us watch and be sober.
1 Pet. v. 8. be sober, be vigilant. Rev. iii. 3. if therefore thou shalt not
watch, I will come upon thee as a thief in the night, xvi. 15. blessed is
he that watcheth, and keepeth his garments, lest he walk naked. In most
of these passages it appears that the watchfulness spoken of refers less
to the sleep of the body, than to the lethargy of the mind.

The opposite to this is an excessive love of sleep.2 Prov. xx. 13.
love not sleep, lest thou come to poverty.

1 Milton's habit of early rising is mentioned by all his biographers. In summer he rose
at four, in winter at five; or if he remained in bed beyond these hours, he employed
a person to read to him from the time of his awaking. He has left the following account

624

Chastity consists in temperance as regards the unlawful lusts of

the flesh; which is also called sanctification. 1 Thess. iv. 3. this is

the will of God, even your sanctification, that ye should abstain from

fornication. Rev. xiv. 4. these are they which were not defiled with women,

for they are virgins: these are they which follow the Lamb.

To chastity are opposed all kinds of impurity; effeminacy, sodomy,
bestiality, &c. which are offences against ourselves in the first instance,
and tending to our own especial injury.3 1 Cor. vi. 15, 16. know ye not
that your bodies are the members of Christ f shall I then take, &c. — ?
what, know ye not that he which is joined to an harlot is one body t — .

of his mode of living during his early years in the Apology for Smectymnuus. ' Those morning
haunts are where they should be, at home ; not sleeping, or concocting the surfeits of an
irregular feast, but up and stirring, in winter often ere the sound of any bell awake men
to labour or devotion; in summer as oft with the bird that first rouses, or not much tardier,
to read good authors or cause them to be read, till the attention be weary, or memory
have its full fraught: then with useful and generous labours preserving the body's health
and hardiness to render lightsome, clear, and not lumpish obedience to the mind, to the
cause of religion, and our country's liberty, when it shall require firm hearts in sound bodies
to stand and cover their stations, rather than to see the ruin of our protestation, and the
inforcement of a slavish life.' Prose Works, I. 220.

5 The same enemy of Milton' who was alluded to in a preceding page as charging
him with intemperance in drinking, also accuses him -of licentiousness, and of frequenting
( play-houses and the bordelloes.' The imputation is thus repelled : ' Having had the doc-
trine of Holy Scripture, unfolding those chaste and high mysteries, with timeliest care
infused, that the body is for the Lord, and the Lord for the body, thus also I argued to
myself, that if unchastity in a woman, whom St. Paul terms the glory of man, be such
a scandal and dishonour, then certainly in a man, who is both the image and glory of God,
it must, though commonly not so thought, be much more deflowering and dishonourable;
in that he sins both against his own body, which is the perfecter sex, and his own glory,
which is in the woman; and that which is worst, against the image and glory of God,
which is in himself. Nor did I slumber over that place expressing such high rewards of
ever accompanying the Lamb, with those celestial songs to others inapprehensible, but not
to those who were not defiled with women, which doubtless means fornication, for marriage
must not be called a defilement. Thus large I have purposely been, that if I have been
justly taxed with this crime, it may come upon me, after all this my confession, with
a tenfold shame; but if I have hitherto deserved no such opprobrious word or suspicion,
I may hereby engage myself now openly to the faithful observation of what I have pro-
fessed.' Apology for Smectymnuus. Prose Works, I. 226. See also the noble passage in Comus,
418—475.

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v. 18. flee fornication : every sin that man doeth is without the body ;
but he that committeth fornication, sinneth against his own body. See
also Prov. vi. 24, &c. Gen. xxxviii. 9, 10. the thing which he did dis-
pleased the Lord. Exod. xxii. 19. whosoever lieth with a beast shall
surely be put to death. Lev. xviii. 22, 23. thou shalt not lie with man*
kind. Deut. xxiii. 17. there shall be no whore of the daughters of
Israel, nor, &c. xxvii. 21. cursed is he that lieth with any manner of
beast. Prov. ii. 16. to deliver thee from the strange woman, v. 3, &c. the
lips of a strange woman drop as an honeycomb, vi. 24. to keep thee from
the evil woman. See also v. 32. vii. 25. let not thine heart decline to her
ways. ix. 18. he hnoweth not that the dead are there — . xxii. 14. the
mouth of strange women is a deep pit. See also xxiii. 26, 27. xxx. 20.
such is the way of an adulterous woman ; she eateth, and wipeth her
mouth, and saith, I have done no wickedness. 1 Kings xiv. 24. there
were also sodomites in the land. Rom. xiii. 13. not in chambering and
wantonness. 1 Cor. vi. 9, 10. be not deceived; neither fornicators... nor adul-
terers, nor effeminate, nor abusers of themselves with mankind ... shall
inherit the kingdom of God. v. 13, &c. the body is not for fornication, but
for the Lord, and the Lord for the body. Eph. v. 3 — 5. fornication and

all uncleanness ...let it not be once named among you, as becometh saints

nor filthiness.... which are not convenient., for this ye know, that no whore-
monger, nor unclean person ....hath any inheritance in the kingdom of
Christ and of God.

Modesty consists in refraining from all obscenity of language or
action, in short, from whatever is inconsistent with the strictest decency
of behaviour in reference to sex or person. Deut. xxv. 11, 12. when men
strive together, &c. Job xxxi. 1. / made a covenant with mine eyes, &c.
1 Cor. xi. 10. for this cause ought the woman to have power on her
head, because of the angels. Heb. xii. 28. we may serve God acceptably,
with reverence and godly fear. 2 Kings iv. 15. when he had called her,
she stood in the door. The same ideas of womanly decorum existed
even among the Gentiles. Thus Homer introduces Penelope :

aTff pa irapa araO/xou reyeos irvica ironf]roio. Odyss. a. 333,

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She beneath

TJie portal of her stately mansion stood. I. 414. Cowper's Translation.

Opposed to this are obscene conversation, and filthy and licentious
gestures. Isai. iii. 16, &c. therefore Jehovah will smite with a scab
the crown of the head of the daughters of Zion, and Jehovah will discover
their secret parts. Matt. v. 28. whosoever looketh on a woman, &c. Eph.
v. 4. neither filthiness, nor foolish talking, nor jesting, which are not con-
venient. 2 Pet. ii. 14. having eyes full of adultery.

Decency consists in refraining from indecorum or lasciviousness in
dress or personal appearance. Exod. xx. 26. neither shalt thou go up by
steps unto mine altar, that thy nakedness be not discovered thereon. Deut.
xxii. 5. the woman shall not wear that which pertaineth unto a man, neitlier
shall a man put on a woman's garment; for all that do so are abomination
unto Jehovah thy God. Zeph. i. 8. it shall come to pass.... that I will
punish all such as are clothed in strange apparel. Matt. xi. 8. they that
wear soft clothing are in kings' houses. 1 Tim. ii. 9- in like manner also
that women adorn themselves in modest apparel, with shamefacedness and
sobriety, not with broidered hair, or gold, or pearls, or costly array.
1 Pet. iii. 3. whose adorning let it not be that outward adorning of plaiting
the hair, and of wearing of gold, or of putting on of apparel. 2 Kings
ix. 30. she painted her face, &c.

Moderation in the enjoyment of temporal possessions manifests itself
in the virtues of contentment, frugality, industry, and a liberal spirit.

Contentment is that virtue whereby a man is inwardly satisfied
with the lot assigned him by divine providence. Prov. x. 22. the
blessing of Jehovah, it maketh rich. xxx. 8. give me neither poverty
nor riches; feed me with food convenient for me. Eccles. iii. 12, 13.
J know that there is no good in them, but for a man to rejoice and to
do good in his life; and also that every man should eat and drink, and
enjoy the good of all his labour, it is the gift of God. v. 18, &c. behold

627

that which I have seen ; it is good and comely for one to eat and to drink,
and to enjoy the good of all the labour that he taketh under the sun all
the days of his life which God giveth him, for it is his portion ; every
man also to whom God hath given riches and wealth, and hath given
him power to eat thereof, and to take his portion and rejoice in his labour ;
this is the gift of God : for he shall not much remember the days of his
life ; because God answer eth him in the joy of his heart, vi. 1, 2. there is
an evil which I have seen under the sun, and it is common among men;
a man to whom God hath given riches, wealth, and honour, so that he
wanteth nothing for his soul of all that he desireth, yet God giveth him
not power to eat thereof, but a stranger eateth it. ix. 9> 10. live joyfully
with the wife whom thou lovest — . Zech. ix. 16, 17. how great is his
goodness, and how great is his beauty! — . Philipp. iv. 11, 12. not that
I speak in respect of want; for I have learned in whatsoever state I am,
therewith to be content : I know both how to be abased, and I know how
to abound; every where, and in all things, I am instructed both to be
full and to be hungry, both to abound and to suffer need. 1 Tim. vi. 6, 7-
godliness with contentment is great gain ; for we brought nothing into
this world, and it is certain we can carry nothing out : and having food
and raiment let us therewith be content. Heb. xiii. 5. be content with such
things as ye have. Even in poverty. Psal. xxiii. 1, 2. Jehovah is my
shepherd ; I shall not want, xxxiv. 9, &c. there is no want to them that
fear him; the young lions do lack and suffer hunger — . xxxvii. 16, 18, 19-

a little that a righteous man hath is better, &c they shall not be ashamed

in the evil time, and in the days of famine they shall be satisfied, xl. 17-
/ am poor and needy, yet Jehovah thinketh upon me — . lxviii. 10. thou
hast prepared of thy goodness for the poor. Prov. x. 3. Jehovah will not
suffer the soul of the righteous to famish. Hence poverty is not to
be accounted a disgrace. Prov. xvii. 5. whoso mocketh the poor, reproacheth
his maker, xix. 1. better is the poor that walketh in his integrity, than
he that is perverse in his lips, xxviii. 6. better is the poor that walketh
in his uprightness, than he that is perverse in his ways, though he be
rich. v. 11. the rich man is wise in his own conceit, but the poor that hath
understanding searcheth him out. We are forbidden to glory in riches, or

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to put our confidence in them. Prov. xi. 28. he that trusteth in his riches
shall fall. Eccles. vi. 11. seeing there be many things that multiply vanity — .
Mark x. 23 — 25. how hardly shall they that have riches enter into the

kingdom of God! it is easier for a camel to go through the eye of

a needle — •. 1 Tim. vi. 17, 18. charge them that are rich in this world
that they be not high-minded, nor trust in uncertain riches, but in the
living God. 2 Kings xx. 13, 14. He%ekiah hearkened unto them, and
showed them all the house of his precious things.

Opposed to this are, first, anxiety respecting the necessaries of life.
Matt. vi. 25, &c. take no thought for your life, what ye shall eat, or what
ye shall drink, nor yet for your body, what ye shall put on. v. 33. seek
ye first the kingdom of God and his righteousness, and all these things
shall be added unto you.

Secondly, covetousness. Job xx. 15. he hath swallowed down riches,
and he shall vomit them up again. Josh. vii. 21. when I saw among the

spoils, &c then I coveted them and took them. Psal. cxix. 36. incline

my heart unto thy testimonies, and not to covetousness. Prov. i. 19. so are
the ways of every one that is greedy of gain, which taketh away the life
of the owners thereof, xv. 27- he that is greedy of gain troubleth his own
house, xx. 21. an inheritance may be gotten hastily at the beginning, but
the end thereof shall not be blessed. Eccles. ii. 26. to the sinner he giveth
travail, to gather and to heap up, that he may give to him that is good
before God. iv. 8. there is one alone, and there is not a second; yea, he
hath neither child nor brother, yet is there no end of all his labour, neither
is his eye satisfied with riches, v. 10. he that loveih silver, shall not be
satisfied with silver. Isai. lvii. 17. for the iniquity of his covetousness was
I wroth, and smote him. Matt. vi. 19- lay not up for yourselves treasures
upon earth, where moth and rust doth corrupt, xxvii. 5. he cast down
the pieces of silver, &c. Luke xii. 15. take heed and beware of covetousness:
for a man's life consisteth not in the abundance of the things that he pos-
sessed. 1 Tim. vi. 9, &c. they that will be rich fall into temptation and
a snare, and into many foolish and hurtful lusts. Heb. xiii. 5. let your

629

conversation be without covetousness. For covetousness is idolatry. Matt,
vi. 24. ye cannot serve God and mammon. Eph. v. 5. nor covetous man,
who is an idolater. Col. iii. 5. covetousness, which is idolatry. It is like-
wise styled the root of all evil. 1 Tim. vi. 10. the love of money is the root
of all evil; which while some coveted after, they have erred from the faith.

Thirdly, a murmuring against the wisdom of God in making
provision for the wants of this life. Jude 16. these are murmur ers,
complainers, walking after their own lusts, and their mouth speaketh
great swelling words, having men's persons in admiration because of
advantage.

Frugality consists in avoiding expense, so far as is seemly, and
in wasting nothing which is capable of being applied to an useful
purpose. John vi. 12. gather up the fragments that remain.

The opposite of this is penuriousness. 1 Sam, xxv. 3. the man was
churlish, v. 11. shall I then take my bread, and my water.... and give it
unto men f Eccles. vi. 2. a man to whom God hath given riches, wealth,
and honour, so that he wanteth nothing for his soul of all that he desireth,
yet God giveth him not power to eat thereof, but a stranger eateth it.

Industry is that by which we honestly provide for ourselves the
means of comfortable living. Gen. ii. 15. to dress it and to keep it.
iii. 19. in the sweat of thy face thou shalt eat bread. Prov. x. 4. he becometh
poor that dealeth with a slack hand. v. 5. he that gathereth in summer is
a wise son. xii. 11. he that tilleth hi» land shall be satisfied with bread.
xiv. 23. in all labour there is profit, xxi. 5. the thoughts of the diligent
tend only to plenteousness, but of every one that is hasty only to want.
xxii. 29. seest thou a man diligent in his business? he shall stand before
kings. 1 Thess. iv» 11, 12. work with your own hands, as we commanded
you ; that ye may walk honestly toward them that are without, and that
ye may have lack of nothing. 2 Thess. iii. 12. we exhort by our Lord
Jesus Christ, that with quietness they work, and eat their own bread.

630

The opposite of this is remissness in making provision for the neces-
saries of life. Prov. vi. 6. go to the ant, thou sluggard, x. 5. lie that
sleepeth in harvest is a son that causeth shame, xiii. 4. the soul of the
sluggard desireth, and hath nothing, xix. 24. a slothful man hideth
his hand in his bosom, xx. 4. the sluggard will not plow by reason
of the cold; therefore shall he beg in harvest and have nothing, xxi. 25.
the desire of the slothful killeth him, for his hands refuse to labour.
xxii. 13. the slothful man says, There is a lion in the streets, xxiv. 30.
/ went by the field of the slothful, xxvi. 14. as the door turneth upon
his hinges, &c. xxviii. 19. he that followeth after vain persons shall
have poverty enough. Eccles. iv. 5, 6. the fool foldeth his hands together,
and eateth his own flesh : better is an handful with quietness, than both
the hands full with travail and vexation of spirit. 2 Thess. iii. 10. if any
would not work, neither should he eat.

Liberality is a temperate use of our honest acquisitions in the
provision of food and raiment, and of the elegancies of life.

In the provision of food. Gen. xxi. 8. Abraham made a great feast.
Job i. 5. it was so, when the days of their feasting were gone about,
that Job sent and sanctified them. Psal. xxiii. 5. thou preparest a table
before me in the presence of mine enemies; thou anointest mine head with
oil; my cup runneth over. civ. 15. wine that maketh glad the heart of
man, and oil to make his face to shine — . Prov. xxxi. 6. give strong drink
unto him that is ready to perish. Dan. x. 3. / ate no pleasant bread.
Luke v. 29. Levi made him a great feast. John xii. 2, 3. there they

made him a supper then took Mary a pound of ointment of

spikenard, very costly. Acts xiv. 17. filling our hearts with food and
gladness.

Of the elegancies of life. Gen. xxiv. 22. the man took a golden
ear-ring of half a shekel weight — . 2 Sam. i. 24. who clothed you in,
scarlet, with other delights, who put on ornaments of gold upon your
apparel. Prov. xiv. 24. the crown of the wise is their riches, xxxi.

631

22, 25. she maketh herself coverings of tapestry — . Eccles. ix. 8. let thy
garments be always white, and let thy head lack no ointment.

The opposite of this is luxury. Prov. xxi. 17. he that loveth pleasure
shall be a poor man ; he that loveth wine and oil shall not be rich.
Luke xvi. 19. there was a certain rich man which was clothed in purple
and fine linen, and fared sumptuously every day.

The virtues more peculiarly appropriate to a high station are lowli-
ness of mind and magnanimity.

Lowliness of mind consists in thinking humbly of ourselves, and in
abstaining from self-commendation, except where occasion requires it.
Exod. iii. 11. who am I, that I should go unto Pharaoh ? Psal. cxxxi. 1.
my heart is not haughty, nor mine eyes lofty, neither do I exercise myself'
in great matters, or in things too high for me. Prov. xi. 2. with the lowly
is wisdom, xii. 9- a man that is despised and hath a servant, is better
than he that honoureth himself, xv. 33. before honour is humility. See
also xviii. 12. xvi. 19- better is it to be of an humble spirit with the lowly,
than to divide the spoil with the proud, xxix. 23. honour shall uphold

the humble in spirit. Jer. i. 6, 7- ah Lord / am a child. Dan. ii. 31.

this secret is not revealed to me for any wisdom that I have more than
any living. Matt, xxiii. 12. he that humbleth himself shall be exalted.
Rom. xii. 10. in honour preferring one another. 2 Cor. x. 13. we will
not boast of things without our measure, but according to the measure
of the rule, &c. v. 15. not boasting of things without our measure — .
Eph. iii. 8. unto me who am less than the least of all saints — . v. 21.
submitting yourselves one to another in the fear of God. Philipp. ii. 3.
in lowliness of mind let each esteem other better than themselves.

In abstaining from self- commendation, except where occasion
requires it. Job xii. 3. / have understanding as well as you, I am
not inferior to you. xiii. 2. what ye know, the same do I know also.
xxix. 8, &c. the young men saw me, and hid themselves, and the aged

632

arose and stood up. Judges v. 7. until I Deborah arose, that I arose
a mother in Israel. Eccles. i. 16. lo, I am come to great estate, and have
gotten more wisdom than all they that have been before me.

Opposed to this are, first, arrogance. Prov. xx. 6. most men will pro-
claim every one his own goodness, xxvi. 16. the sluggard is wiser in
his own conceit, than seven men that can render a reason. James iii. 1.
be not many masters, knowing that we shall receive the greater con-
demnation.

Secondly, a desire of vain glory. Matt, xxiii. 12. whosoever shall
exalt himself shall be abased. John v. 41. / receive not honour from
men. v. 44. how can ye believe, which receive honour one of another ?
xii. 42, 43. they loved the praise of men more than the praise of God.
Gal. v. 26. let us not be desirous of vain glory. 1 Thess. ii. 6. nor of
men sought we glory, neither of you, nor yet of others.

Thirdly, boasting. Prov. xxv. 14. whoso boasteth himself of a false
gift, is like clouds and wind without rain.

Fourthly, a crafty or hypocritical extenuation of our own merits,
for the purpose of extorting greater praises.

Fifthly, a glorying in iniquity and misdeeds. Psal. Iii. 1. why

boastest thou thyself in mischief, O tlwu mighty man ? Isai. iii. 9. they

declare their sin as Sodom, they hide it not; woe unto their soul, for

they have rewarded evil unto themselves.

Allied to lowliness is the love of an unspotted reputation, and of
the praises of good men, with a proportionate contempt for those
of the wicked. Psal. cxix. 22. remove from me reproach and contempt;
for I have kept thy testimonies, v. 39- turn away my reproach, which
I fear. Prov. xxii. 1. a good name is rather to be chosen than great
riches, and loving favour rather than silver and gold. Eccles. vii. 1,

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a good name is better than precious ointment. 1 Kings xviii. 13. was it
not told my lord what I did, when Jezebel slew the prophets of Jehovah f
Neh. v. 14, 15. so did not I, because of the fear of God. Matt. v. 11.

blessed are ye when men shall say all manner of evil against you

falsely for my sake. 2 Cor. vi. 8. by honour and dishonour, by evil
report and good report, as deceivers and yet true. Heb. xi. 24 — 26.
esteeming the reproach of Christ greater riches than the treasures in
Egypt, xiii. 13. let us go forth therefore unto him without the camp,
bearing his reproach.

Opposed to this is a shameless disregard of reputation. Luke
xviii. 2. which feared not God, neither regarded man.

Secondly, an excessive and indiscriminate passion for esteem and

praise, from whatever quarter. Prov. xxvii. 2. let another man praise

thee, and not thine own mouth. Matt, xxiii. 5. all their works they do

for to be seen of men. Luke vi. 26. woe unto you, when all men shall

speak well of you.

Magnanimity is shown, when in the seeking or avoiding, the
acceptance or refusal of riches, advantages, or honours, we are actuated
by a regard to our own dignity, rightly understood. Thus Abraham did
not refuse the gifts of the king of Egypt, Gen. xii. 13. xx. 14. though
he rejected those of the king of Sodom, xiv. 22, 23. and though he
declined to accept the field offered him by Ephron the Hittite, except
on payment of its full value, xxiii. 13. Thus also Job, although restored
to his former health and prosperity, did not disdain the congratulatory
offerings of his friends, xlii. 11. In this spirit Gideon refused the king-
dom, Judges viii. 23. The same disposition accompanied Joseph in his
exaltation from a prison to the first honours of the empire, Gen. xli.
So also Daniel ii. 48, 49. then the king made Daniel a great man, and
gave him many great gifts. On the other hand, chap. v. 17. he
answered and said before the king, Let thy gifts be to thyself, and
give thy rewards to another ; but v. 29- Belsha%%ar commanded, and

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they clothed Daniel with scarlet. He was actuated by the same temper
in refusing and in accepting dignities, vi. 2. over these were three
presidents, of whom Daniel was first. Such was also the spirit of
Nehemiah in asking honours, ii. 5. I said unto the king, If it please
the king, and if thy servant hath found favour in thy sight, that thou
wouldest send me into Judah; of Samuel in laying down his autho-
rity, 1 Sam. x. 1. then Samuel took a vial of oil, and poured it upon
his head, and kissed him, and said, Is it not because Jehovah hath anointed
thee — f of Elisha in refusing a reward for the cure he had wrought,
2 Kings v. 15, 16. as Jehovah liveth, before whom I stand, I will receive
none; of Christ in rejecting the empire of the world, Matt. iv. 9.
all these things will I give thee, if, &c. Luke iv. 6. John vi. 15. when
Jesus therefore perceived that they would come and take him by force
to make him a king, he departed — ; in despising riches, 2 Cor. viii. 9-
though he was rich, yet for your sales he became poor ; in accepting
honours, Matt. xxi. 7, &c. they brought the ass, and the colt ......and

they set him thereon. Such, finally, is the spirit by which every true
Christian is guided in his estimate of himself. James i. 9, 10. let the
brother of low degree rejoice in that he is exalted; but the rich in that
he is made low.

Allied to this is indignation at the unfounded praises or undeserved
prosperity of the wicked. Prov. xxx. 21, &c. far three things the earth
is disquieted, and for four which it cannot bear; for a servant when he
reigneth, and a fool when he is filled with meat ; for an odious woman
when she is married, and an handmaid that is heir to her mistress.
When however this feeling exceeds due bounds, it ceases to be praise-
worthy. Psal. xxxvii. 1. fret not thyself because of evil doers, v. 7, 8.
fret not thyself because of him who prospereth in his way, because of
the man who bringeth wicked devices to pass. Prov. iii. 31. envy thou
not the oppressor, and choose none of his ways. The language of indig-
nation is used, Job xxx. 1, &c. Psal. xv. 4. in whose eyes a vile person
is contemned, but he honwreth them that fear Jehovah. The vehemence
of its expression sometimes borders on indecency. See Ezek. xvi. 25, 36.

635

Opposed to magnanimity are, first, an ambitious spirit. Numb. xii. 2.
hath Jehovah indeed spoken only by Moses ? hath he not spoken also by
us ? xvi. 3. seeing all the congregation are holy, every one of them, and
Jehovah is among them: wherefore then lift ye up yourselves above the
congregation of Jehovah? Judges ix. I, 2. Abimelech went to Shechem....

and communed with them ..saying, Speak, I pray you, in the ears of

all the men of Shechem, &c. 2 Sam. xv. 2. Absalom rose up early, and
stood beside the way of the gate — . v. 4. O that I were made judge
in this land — . Prov. xxv. 27. for men to search their own glory is not
ghry.

Secondly, pride, when a man values himself without merit, or more
highly than his merits deserve, or is elated by some insignificant cir-
cumstance. 2 Sam. xxii. 28. thine eyes are upon the haughty, that
thou may est bring them down. Prov. vi. 16, 17. these six things doth

Jehovah hate a proud look — . xv. 25. Jehovah will destroy the house

of the proud, xvi. 5. every one that is proud in heart is an abomination
to Jehovah, v. 18. pride goeth before destruction, xviii. 12. before
destruction the heart of man is haughty, xxi. 4. an high look, and
a proud heart — . xxix. 23. a man's pride shall bring him low.

Thirdly, pusillanimity ; of which Saul when chosen king is an ex-
ample, 1 Sam. x. 21, 22. when they sought him, he could not be found....
behold, he hath hid himself among the stuff.

4 M 2

Christian Doctrine: Book II, Chapter 10

CHAP. X.

the second class of virtues

connected with

the Duty of Man towards himself.

J. he virtues which regulate our desire of external good have been
spoken of; we are- next to consider those which are exercised in
the resistance to, or the endurance of evil.

These virtues are fortitude and patience.

Fortitude is chiefly conspicuous in repelling evil, or in regarding
its approach with equanimity. Josh. i. 6, 7, 9- have not I commanded
thee? be strong and of a good courage; be not afraid, neither be thou
dismayed. Heb. xi. 32, &c. the time would fail me to tell of Gideon,
&c. who through faith subdued kingdoms. Psal. iii. 9. / will not be
afraid of ten thousands of people that have set themselves against me
round about. See Psal. xviii. 32, &c. xxiii. 4. tlwugh I walk through
the valley of the shadow of death, I will fear no evil; for thou art

with me. xxxvii. 12, &c. the wicked plotteth against the just the

wicked have drawn out the sword their sword shall enter into their

own heart, xlvi. 1, 2. God is our refuge and strength therefore

will we not fear, though the earth be removed, lvi. 11. in God have
I put my trust ; I will not be afraid what man can do unto me. See
also cxviii. 6. cxii. 7, 8. he shall not be afraid of evil tidings. Prov. iii.
24, 25. when thou liest down, thou shalt not be afraid, xxiv. 5, 6. a wise
man is strong; yea, a man of knowledge increaseth strength, xxviii. 1.

637

the righteous are bold as u lion. Isai. xli. 10. fear thou not, for I am
with thee. li. 7. fear ye not the reproach of men, neither be ye afraid of
their revilings. v. 12. / am he that comforteth you ; who art thou that
thou shouldest be afraid — ? Dan. iii. 16. they said to the king ....we are
not careful to answer thee in this matter. Matt. x. 28, &c. fear not
them which kill the body — . The great pattern of fortitude is our
Saviour Jesus Christ, throughout the whole of his life, and in his
death. Luke xiii. 31, &c. go ye and tell that fox, Behold, I cast out
devils, and I do cures to-day and to-morrow, and the third day I shall
be perfected. John xi. 7, 8. his disciples say unto him, Master, the Jews
of late sought to stone thee, and goe.it thou thither again ? 2 Tim. i. 7.
God hath not given us the spirit of fear, but of power, and of love, and
of a sound mind. 1 John ii. 14. I have written unto you, young men,
because ye are strong, and the word of God abideth in you, and ye have
overcome the wicked one.

Opposed to fortitude are, first, timidity. Psal. xxvii. 1. Jehovah is
my light and my salvation, whom shall I fear t Prov. x. 24. the fear of the
wicked, it shall come upon him. xxv. 26. a righteous man falling down
before the wicked, is as a troubled fountain and a corrupt spring, xxviii. 1.
the wicked flee when no man pursueth. xxix. 25. the fear of man bringeih
a snare. Isai. xli. 13, 14. fear not, thou worm Jacob. Nehem. vi. 11. should
suck a man as I flee f Matt. xxiv. 6. ye shall hear of wars and rumours
of wars : see that ye be not troubled. Rev. xxi. 8. the fearful and un-
believing....shall have their part in the lake that burneth — .

Secondly, rashness, which consists in exposing ourselves to danger
unnecessarily. Prov. xiv. 16. a wise man feareth and departeth from
evil; but the fool rageth, and is confident. This fault is exemplified in
Amaziah, 2 Kings xiv. 8. come, let us look one another in the face ; and
in Josiah, 2 Chron. xxxv. 20 — 22. he sent ambassadors unto him, saying
...nevertheless Josiah would not turn his face from him — . Christ has
taught us to avoid it by his example. John vii. 1. he would not walk
in Jewry, because the Jews sought to kill him. xi. 53, 54. Jesus there-

638

fore walked no more openly among the Jews. Matt. x. 23. when they
persecute you in this city, flee ye into another.

Patience consists in the endurance of misfortunes and injuries. Psal.
lxix. 7. for thy sake I have home reproach, shame hath covered my face.
Prov. xi. 12. he that is void of wisdom despiseth his neighbour; but a man
of understanding holdeth his peace, xvii. 27. he that hath knowledge spareth
his words, and a man of understanding is of an excellent spirit, xix. 11.
the discretion of a man deferreth his anger. Eccles. vii. 21. also take
no heed unto all words that are spoken, lest thou hear thy servant curse
thee. Isai. 1. 7, 8. I have set my face like a flint — . Matt. v. 39- resist
not evil, but whosoever shall smite thee on thy right cheek, turn to him
the other also. 1 Cor. vi. 7. why do ye not rather take wrong f 1 Thess.
v. 14. be patient towards all men. See above, on patience towards God.
Compensation for injuries, nevertheless, is occasionally exacted even by
pious men. Acts xvi. 37. they have beaten us openly uncondemned, &c.

The opposites to this are, first, impatience and effeminacy of temper.
Prov. xxiv. 10. if thou faint in the day of adversity, thy strength is small.

Secondly, an hypocritical patience, which voluntarily inflicts upon
itself unnecessary evils. This is exemplified in the prophets of Baal,
1 Kings xviii. 28. they cut themselves after their manner with knives ; and
in the flagellations of the modern Papists.

Lastly, a stoical apathy ; for sensibility to pain, and even lamen-
tations, are not inconsistent with true patience; as may be seen in Job
and the other saints, when under the pressure of affliction.4

This distinction is well illustrated in the character of Samson, throughout the drama
which bears that name.

Christian Doctrine: Book II, Chapter 11

CHAP. XL

the Duties of Man towards his Neighbour,

and
the Virtues comprehended under those Duties.

Hitherto we have treated of the duties of charity and justice
owing from man to himself; we are next to consider the same
virtues as exercised towards our neighbour.

Charity towards our neighbour consists in loving him as our-
selves. Lev. xix. 18. thou shalt love thy neighbour as thyself; I am
Jehovah. 1 John iv. 11. beloved, if God so loved us, we ought also to
love one another. Under the name of neighbour are comprehended all
to whom we have the opportunity of rendering service or assist-
ance. Luke x. 36, 37- which now of these three, thinkest thou, was neigh-
bour unto him— t he that shewed mercy on him ; as in the present
instance the Samaritan showed mercy on the Jew, although estranged
from him in so many respects.

Chiefly however believers : Gal, vi. 10. as we have therefore oppor-
tunity, let us do good unto all men, especially unto them that are of the
household of faith ; inasmuch as, in addition to the ordinary tie of affinity,
we are connected with them by a spiritual bond: Eph. iv. 3. endea-
vouring to keep the unity of the Spirit in the bond of peace. Next in
degree are those most closely allied to us by relationship or friendship.

640

Rom. ix. 3. / could wish that myself were accursed from Christ for my
brethren, my kinsmen according to the flesh ; who are Israelites — . 1 Tim.
v. 4. let them learn first to show piety at home, and to requite their
parents; for that is good and acceptable before God.

Even our enemies are not to be excluded from the exercise of our
charity, inasmuch as they are not excluded from our prayers. Exod. xxiii.
4, 5. if thou meet thine enemy's ox or ass going astray, &c. Prov. xxv.
21, 22. if thine enemy be hungry, give him bread to eat; and if he be
thirsty, give him water to drink ; for thou shalt heap coals of fire upon his
head, and Jehovah shall reward thee. See also Rom. xii. 14, 20. Matt. v.
44. love your enemies, bless them that curse you, do good to them that hate
you — . Matt. vi. 15. if ye forgive not men their trespasses, neither will
your Father forgive your trespasses. Luke xxii. 51. he touched his ear
and healed him. xxiii. 34. Father, forgive them — . Rom. xii. 17. recom-
pense to no man evil for evil. v. 21. be not overcome of evil, but over-
come evil with good. 1 Thess. v. 15. see that none render evil for evil
unto any man. 1 Pet. iii. 9. not rendering evil for evil. We are taught
the same by the example of God himself. Matt. v. 44. love your ene-
mies that ye may be the children of your Father which is in heaven.

Rom. v. 8. God commendeth his love towards us, in that, while we were
yet sinners, Christ died for us.

The opposite of this virtue is, first, uncharitableness towards our
neighbour. James ii. 15, 16. if a brother or sister be naked, and desti-
tute of daily food, &c.

Secondly, hypocritical charity. Matt. vi. 2 — 4. when thou doest thine
alms, do not sound a trumpet before thee, as the hypocrites do — .

K Thirdly, an excessive and preposterous love. 1 Sam. ii. 29. tlwu
honour est thy sons above me—, xvi. 1. how long wilt thou mourn for
Saul, seeing I have rejected him f Matt. x. 37. he that loveth father or
mother more than me, is not worthy of me.

641

Fourthly, hatred of our neighbour. 1 John iii. 15. whosoever hateth
his brother is a murderer, iv. 8. he that loveth not, knoweth not God,
for God is love.

Fifthly, a meddling disposition. Prov. xxvi. 17- he that passeth by
and meddleth with strife belonging not to him, is like one that taketh
a dog by the ears.

Hatred, however, is in some cases a religious duty ; as when
we hate the enemies of God or the church.5 2 Chron. xix. 2. shouldest
thou love them that hate Jehovah f Psal. xxxi. 6. / have hated them that
regard lying vanities, cxxxix. 21, 22. do I not hate them, O Jehovah,
that hate thee? Prov. xxviii. 4. they that forsake the law, praise the
wicked; but such as keep the law contend with them. xxix. 27- an
unjust man is an abomination to the just. Jer. xlviii. 10. cursed be he
that doeth the work of Jehovah deceitfully, and cursed be he that keepeth
back his sword from blood. We are to hate even our dearest connec-
tions, if they endeavour to seduce or deter us from the love of God
and true religion. Exod. xxxii. 27. slay every man his brother, and
every man his companion. Deut. xiii. 6 — 8. if thy brother, the son of
thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy
friend which is as thine own soul, entice thee secretly, saying, Let us go
and serve other gods, &c. Luke xiv. 26. if any man come to me, and
hate not his father, and mother, and wife, &c. Thus Christ, notwith-
standing his love for Peter: Mark viii. 33. get thee behind me, Satan.

Love towards our neighbour is absolute or reciprocal.

Under absolute love are comprised humanity, good will, and com-
passion.

5 ' But ye will say, these (the prophets) had immediate warrant from God to be thus
bitter ; and I say, so much the plainlier is it proved, that there may be a sanctified bit-
terness against the enemies of truth.' Apology for Smectymnuus. Prose Works, 1.232.

4 N

642

Humanity consists in the performance of those ordinary attentions
which man owes to man, whether living or dead, as the partaker of one
common nature. Deut. xxii. 1, &c. thou shalt not see thy brother's ox
or his sheep go astray, &c.

Towards the dead humanity is shown by mourning for their loss,
and by a decent sepulture.

Mourning is the appropriate mark of respect paid to the memory
of all who are not utterly worthless. Gen. 1. 3. the Egyptians mourned
for him threescore and ten days. 2 Sam. i. 12. they mourned and wept,
and fasted until even, for Saul and for Jonathan his son, and for the
people of Jehovah, and for the house of Israel, because they were
fallen by the sword, iii. 31, 32. the king wept at the grave of Abner,
and all the people wept. Much more therefore to those of our own
household. Thus the ancient patriarchs : Gen. L 10. they mourned with
a great and very sore lamentation. So also when believers are cut off.
Acts viii. 2. devout men carried Stephen to his burial, and made great
lamentation over him. Even on such occasions, however, our grief ought
not to be immoderate. Lev. xxi. 2, 4, 5. he shall not defile himself, being
a chief man among his people, to profane himself; they shall not make
baldness upon their head, neither shall they shave off the corner of their
beard; nor make any cuttings in their flesh. Deut. xiv. 1. ye are the
children of Jehovah your God; ye shall not cut yourselves, nor make any
baldness between your eyes for the dead. 1 Thess. iv. 13. sorrow not,
even as others which have no hope.

Decent burial. Gen. xxiii. 8. that I may bury my dead out of my
sight, xxxv. 20. Jacob set a pillar upon her grave. 1. 2, &c. Joseph
commanded his servants the physicians to embalm his father. 2 Chron.
xvi. 14. they laid him in the bed which was filled with sweet odours and
divers kinds of spices, &c. To remain unburied is an indignity. Jer. viii. 2.
they shall spread them before the sun, and the moon, and all the host of
heaven, &c. xvi. 4, &c. they shall not be lamented, neither shall they be

643

buried. Any place of sepulture which is consistent with decency, may be
adopted without impropriety. Sarah, for instance, was buried in a cave,
Gen. xxiii. 19. Rachel, not in Ephrath, but on the high road to that city,
xxxv. 18. xlviii. 7. Samuel in his own house at Ramah, 1 Sam. xxv. 1.
and Christ in a garden near the place of crucifixion. When Jacob
and Joseph made it their especial request to be gathered unto the
sepulchre of their fathers in the land of promise, this was in token
of their reliance on the divine declarations, Gen. xlix. 29. 1. 25. Josh.
xxiv. 32. Heb. xi. 22. by faith, Joseph gave commandment concern-
ing his bones.

The opposite of humanity is, first, inhumanity; against which there
are the severest prohibitions, Lev. xix. 14. thou shalt not curse the
deaf, nor put a stumbling-block before the blind, Deut. xxvii. 18. cursed
be he that maketh the blind to wander out of the way. Such was that
of the Edomites towards the Israelites in their distress, Amos i. 6, &c.
Psal. cxxxvii. 7. rase it, rase it, even to the foundation thereof. Such
too was that of the priest and Levite in the parable, who passed by
on the other side, when the traveller who had fallen among thieves
was lying half dead and plundered, Luke x. 31, 32.

Secondly, an incautious and unadvised humanity ; as for instance,
when we become responsible for another without due consideration.
Prov. vi. 1, 2. if thou be surety for thy friend, if thou hast stricken
thy hand with a stranger, thou art snared with the words of thy mouth — .
xi. 15. he that is surety for a stranger shall smart for it, and he that
hateth suretyship is sure. xvii. 18. a man void of understanding
striketh hands — . xx. 16. take his garment that is surety for a stranger.
See also xxvii. 13. xxii. 26, 27. be not one of them that strike
hands, &c.

Thirdly, an officious humanity. Prov. xxv. 17. withdraw thy foot from
thy neighbour's house, lest he be weary of thee, and so hate thee. 1 Kings
xiii. 15, 16. then he said unto him, Come home with me, and eat bread.

4 N 2

;

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Lastly, an excess of humanity, which makes provision for the idle
and undeserving. 2 Thess. iii. 10. if any would not work, neither should
he eat.

The second modification of love is good will, which consists in
wishing well to all men. Such was that of Titus, 2 Cor. viii. 16. which
put the same earnest care into the heart of Titus for you ; and of the
angels, Luke ii. 10. / bring you good tidings of great joy ; and xv. 10.
there is joy in the presence of the angels of God over one sinner '•* that
repenteth. Rom. xii. 15. rejoice with them that do rejoice.

The opposite of this is, first, envy, or a grudging disposition ; which
is shown in various ways. First, when a man cannot bear that others
should participate in his good fortune; as in the instance of the
labourers who were hired first into the vineyard, Matt. xx. 11, &c. and
of the Jews who were unwilling that salvation should be extended to
the Gentiles, as may be seen throughout the book of Acts. Secondly,
when a man grudges another that which he cannot himself obtain ;
which is exemplified in the envy with which Satan regards the salvation
of the human race;6 in Cain's anger against his brother, because God
had more respect unto him, Gen. iv.7 in Esau, xxvii. 41. in Joseph's
brethren, Acts vii. 9. in Saul, 1 Sam. xviii. 7, 8. and in the princes of
Persia, Dan. vi. Thirdly, when a man is jealous that any should be
endued with the same gifts as one of whom he is himself an admirer
or follower; which is exemplified in Joshua, Num. xi. 28. in John's

6 Aside the devil turn'd

For envy, yet with jealous leer malign
Ey'd them askance. Paradise Lost, IV. 502.

I reck not, so it light well aim'd,

Since higher I fall short, on him who next
Provokes my envy, this new favourite
Of Heav'n, this man of clay. IX. 173.

7 Th' unjust the just hath slain,

For envy that his brother's offering found
From Heav'n acceptance. XI. 455.

645

disciples, John iii. 26. and in those of Christ, Mark ix. 38. we saw one
casting out devils in thy name, &c. Envy is to be shunned, Matt. xx. 15.
is thine eye evil, because I am good? partly as instigating to crimes,
murder for instance, Gen. iv. 2 Sam. iii. 24, 27. what hast thou done?

behold Abner came unto thee and he smote him there under the fifth

rib ; and partly as being in its nature a self-tormentor : Prov. xiv. 30.

envy is the rottenness of the bones. James iii. 16. where envying ..is,

there is confusion and every evil work.

Secondly, pretended good will; which is exemplified in the Pha-
risees who invited Christ to eat bread, Luke xiv. 1, &c. it came to pass
as he went into the house of one of the chief Pharisees to eat bread on
the sabbath-day, that they watched him.

The third modification of absolute love is compassion. Zech. vii. 9.
shew mercy and compassions every man to his brother. Job xxx. 25. did
not I weep for him that was in trouble ? Matt. v. 7- blessed are the

merciful. Luke x. 33. a certain Samaritan had compassion on him.

Rom. xii. 15. weep with them that weep. Compassion extends even
to animals. Prov. xii. 10. a righteous man regardeth the life of his
beast. Deut. xxii. 6 — 8. if a bird's nest chance to be before thee in the
way, &c.

The opposite of this is, first, unmercifulness. Prov. xii. 10. the
tender mercies of the wicked are cruel. James ii. 13. he shall have
judgement without mercy, that hath shewed no mercy.

Secondly, a rejoicing in the misfortunes of others. Psal. Iii. 1. why
boastest thou thyself in mischief? This is exemplified in the Edom-
ites, Psal. cxxxvii. Prov. xxiv. 17. rejoice not when thine enemy
faUetK

Thirdly, pretended pity. Psal. xii. 6. if he come to see me, he speak-
eth vanity.

646

Fourthly, a misplaced compassion. Jer. xvi. 7. neither shall men tear
themselves for them in mourning, to comfort them for the dead — . This
is exemplified in the pity of Ahab for Benhadad.

Under reciprocal love are comprised brotherly love and friendship.

Brotherly or Christian love is the strongest of all affections,
whereby believers mutually love and assist each other as members of
Christ, and are as far as possible of one mind; bearing at the same time
to the utmost of their power with the weaker brethren, and with such
as are of a different opinion. Psal. cxxxiii. 1. behold how good and how
pleasant it is for brethren to dwell together in unity. John xiii. 34, &c.
by this shall all men know that ye are my disciples, if ye have love
one to another, xv. 12, &c. this is my commandment, That ye love one
another, as I have loved you; greater love hath no man than this — .
See also Eph. v. 1. 1 John iii. 16. John xvii. 11. that they may be one,
as we are. Rom. xiv. 19- let us therefore follow after the things which
malee for peace, and things wherewith one may edify another. 2 Cor.
xiii. 11. be of one mind, live in peace; and the God of love and peace
shall be with you. Eph. iv. 15. that we.... speaking the truth in love, may
grow up into him in all things, which is the head, even Christ. Philipp.
ii. 2. that ye be likeminded, having the same love, being of one accord, of
one mind. Col. ii. 1, 2. their hearts being knit together in love. iii. 15.
let the peace of God rule in your hearts, to the which also ye are called
in one body, and be ye thankful. 1 Thess. iv. 9. as touching brotherly
love ye need not that I write unto you, for ye yourselves are taught of
God to love one another. Heb. xiii. 3, &c. remember them that are in
bonds, as bound with them — . 1 Pet. ii. 17. love the brotherhood, iv. 8.
above all things have fervent charity among yourselves, for charity shall
cover the multitude of sins. 2 Pet. i. 7. add to brotherly kindness charity.
1 John ii. 10. he that loveth his brother abideth in the light, and there
is none occasion of stumbling in him. iii. 14, 15. we know that we have
passed from death unto life, because we love the brethren, iv. 7, 8. beloved,
let us love one another, for love is of God. v. 2. by this we know that

647

we love the children of God, when we love God, and keep his com-
mandments.

Bearing with the weaker brethren, &c. Acts xxi. 20, &c. thou seest,
brother, how many thousands of Jews there are which believe, and they

are all zealous of the law do therefore this — . Gal. vi. 1, 2. brethren,

if a man be overtaken in a fault, ye which are spiritual restore such an
one in the spirit of meekness, considering thyself, lest thou also be
tempted ; bear ye one another's burthens. Eph. iv. 2. with all lowliness
and meekness, with long-suffering, forbearing one another in love.' Col.
iii. 12 — 14. put on therefore, as the elect of God, holy and beloved,
bowels of mercies, kindness, humbleness of mind, meekness, long-suffering ;
forbearing one another, and forgiving one another; if any man have a
quarrel against any, even as Christ forgave you, so also do ye.

Opposed to this are divisions, enmities, rivalries among brethren,
&c. Gen. xiii. 8. let there be no strife, I pray thee, between me and thee,
and between my herdmen and thy herdmen, for we be brethren. 1 Cor.
iii. S. whereas there is among you envying, and strife, and divisions, are
ye not carnal '? Gal. v. 20, 21. hatred, variance, emulations, wrath, strife,
seditions, heresies, envy ings.... they which do such things shall not inherit
the kingdom of God. 1 John ii. 9, 11. he that saith he is in the light,
and hateth his brother, is in darkness even until now. To these may
be added a pretended brotherly love, from which great danger often
arises to believers. 2 Cor. xi. 26. in perils among false brethren. Gal.
ii. 4. and that because of false brethren unawares brought in.

Friendship is a most intimate union of two or more individuals,
cemented by an interchange of all good offices, of a civil at least, if
not of a religious kind, Eccles. iv. 9, &c. two are better than one,
because they have a good reward for their labour — . It takes precedence
of all degrees of relationship. Deut. xiii. 6. thy friend, which is as
thine own soul. Prov. xvii. 17- a friend loveth at all times, xviii. 24.
there is a friend that sticketh closer than a brother, xxvii. 10. thine

648

own friend, and thy father's friend, forsake not, neither go into thy
brother's house in the day of thy calamity; for better is a neighbour
that is near, than a brother that is far off.

Friendship, and even common companionship with good men, is
safe and advantageous. Gen. xii. 3. / will bless them that bless thee.
xviii. 26. if I find in Sodom fifty righteous within the city, then will I
spare all the place for their sokes, xix. 21. see, I have accepted thee
concerning this thing also, xx, 7. he is a prophet, and he shall pray
for thee, and thou shalt live. Numb. xi. 2. the people cried unto Moses ;
and when Moses prayed unto Jehovah, the fire was quenched, xiv. 19, 20.
pardon, I beseech thee, the iniquity of this people .... I have pardoned
according to thy word. 1 Sam. xv. 6. go, depart .... lest I destroy you
with them: for ye showed kindness to all the children of Israel — . Psal.
cxix. 63. / am a companion of all them that fear thee. Prov. xiii. 20.
he that walkeih with wise men shall be wise. Isai. lxv. 8. so will I do
for my servants' sake. Ezek. xxii. 30. / sought for a man among tliem
that should make up the hedge. They are also useful as counsellors.
Exod. xviii. 14. when Moses' father-in-law saw all that he did to the
people, &c. v. 24. so Moses hearkened unto the voice of his father-in-law.
Prov. xii. 15. he that hearkeneth unto counsel is wise, xxvii. 9. ointment
and perfume rejoice the heart ; so . doth the sweetness of a man's friend
by hearty counsel.. The benefits of their friendship, however, extend not
to the ensuring our salvation in a future life ; not even in the
instance of those who associated with Christ on earth : Matt. xii. 46,
he. Mark iij. 35. Luke xi. 27. xiii. 26. John vii. 5.

,. Opposed to this, are, first, pretended friendship. Job xix. 13, &c. he
hath put my brethren far from me, and mine acquaintance are verily
estranged from me. Psal. lv. 12, &c. it was not an enemy that reproached
me, then I could have . borne it ... . but it was thou, a man mine equal, my
guide, and mine acquaintance ; we took sweet counsel together, and walked
unto the house of God in company. Prov. xix. 4, 6, 7. many will intreat the
favour of the prince, &c. Of this crime the traitor Judas is an example.

649

Secondly, friendship or social intercourse with the wicked. Gen. xiv.

they took Lot — . xix. 12, &c. hast thou here any beside? bring

them out of this place. Psal. i. 1. blessed is the man that walketh not
in the counsel of the ungodly, xxvi. 4, 5. / have not sat with vain
persons — . cxli. 4. incline not my heart to any evil thing, to practice
wicked works with men that work iniquity. Prov. xiii. 20. a com-
panion of fools shall be destroyed, xiv. 7- go from the presence of'
a foolish man. v. 9. fools make a mock at sin : but among the right-
eous there is favour, v. 14. a good man shall be satisfied from himself.
xxiv. 1, 2. neither desire to be with them, xxviii. 7. he that is a com-
panion of riotous men, shameth his father. Rom. i. 31, 32. who not only
do the same, but have pleasure in them that do them. 1 Cor. xv. 33.
be not deceived: evil communications corrupt good manners. Eph. v. 7.
be not ye therefore partakers with them. v. 11. have no fellowship with the
ut fruitful works of darkness. Such intercourse, however, is sometimes
unavoidable in the present life. Judges xi. 3. there were gathered vain
men to Jephthah, and went out with him. 1 Sam. xxii. 2. every one that

was in distress, and every one that was in debt gathered themselves

unto him. xxx. 22. then answered all the wicked men and men of JBelial,

of those that went with David — . Psal. cxx. 5, 6. woe is me I my

soul hath long dwelt with him that hateth peace. 1 Cor. v. 9 — 11. / wrote
unto you in an epistle not to company with fornicators ; yet not alto-
gether with the fornicators of this world for then ye must needs go

out of the world; but if any man that is called a brother be a for-
nicator— .

Thirdly, enmity. Prov. xvii. 14. the beginning of strife is as when
one letteth out water ; therefore leave off contention before it be meddled
with. v. 19. he loveth transgression that loveth strife; and he that exalt-
eth his gate, seeketh destruction, xx. 3. it is an honour for a man to
cease from strife; but every fool will be meddling, xxvi. 26. whose hatred
is covered by deceit, his wickedness shall be showed before the whole con-
gregation.

4 o

Christian Doctrine: Book II, Chapter 12

CHAP. XII.

the special virtues or duties which regard our neighbour.

XHE SPECIAL VIRTUES, Or VARIOUS MODES OF CHARITY OR JUSTICE

as regards our neighbour, relate to him either under the general
acceptation of the word neighbour, as denoting simple proximity; or
under some special acceptation, where our relationship arises from special
circumstances.

The discharge of our special duties towards our neighbour includes
the regulation not only of our actions, but of our affections, as con-
cerns him. Exod. xx. 17. thou shalt not covet thy neighbour's house-—.

Special duties towards our neighbour, using the word in its general
sense, regard either his internal or external good.

His internal good is consulted by a regard to his safety and honour ;
his external, by a concern for his good name and worldly interests. Our
regard to his safety should extend not merely to the present life, but
to the eternal state. Prov. x. 11. the mouth of a righteous man is a well
of life. Rom. xiv. 15. destroy not him with thy meat, for whom Christ
died. James v. 20. let him know that he which converteth the sinner from
the error of his way, shall save a soul from death, and shall hide
a multitude of sins. The duty of preserving our neighbour's life is
inculcated, Prov. xxiv. 11, 12. if thou forbear to deliver them that are
drawn unto death, and those that are ready to he slain; if thou sayest.
Behold, we knew it not; doth not he that pondereth the heart consider
it f doth not he know it f and shall not he render to every man according
to his works?

651

Under this class of virtues are comprehended innocence, meekness,
and placability.

Innocence consists in doing a voluntary injury to no one. Psal.
xxiv. 4. he that hath clean hands, xxvi. 6. J will wash mine hands
in innocency. Rom. xii. 18. if it be possible, as much as lieth in you,
live peaceably with all men. Heb. xii. 14. follow peace with all men.

Meekness is that by which we are so far from offering or taking
offence, that we conduct ourselves mildly and affectionately towards
all men, as far as is practicable. Numb. xii. 3. now the man Moses
was very meek, above all the men which were upon the face of the
earth. Psal. xxv. 9- the meek will he teach his way. cxlvii. 6. Jehovah
lifteth up the meek. Isai. lxi. 1. Jehovah hath anointed me to preach
good tidings unto the meek. Matt. v. 5. blessed are the meek. xi. 29-
learn of me, for I am meek and lowly of heart, and ye shall find rest
unto your souls, xxi. 5. behold, thy King cometh unto thee, meek — .
Tit. iii. 2. showing all meekness unto all men.

Placability consists in a readiness to forgive those by whom we
have been injured. Matt. vi. 12, 14. forgive us our debts, as we forgive

our debtors for if ye forgive men their trespasses, your heavenly

Father will also forgive you. xviii. 21, 22. how oft shall my brother sin

against me, and I forgive him? until seventy times seven. Luke

xvii. 3, 4. if thy brother trespass against thee, rebuke him; and if he
repent, forgive him ; and if he trespass against thee seven times a day — .
Rom. xii. 18. if it be possible, as much as lieth in you, live peaceably
with all men.

Opposed to a regard for the life of our neighbour, is, first, the
shedding his blood. Gen. iv. 10. what hast thou done ? the voice of thy
brother's blood crieth unto me from the ground, ix. 5, 6. whoso sheddeth
man's blood, by man shall his blood be shed; for in the image of God
made he man. Exod. xx. 13. thou shalt not kill. xxi. 12. he that smiteth

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652

a man so that he die, shall surely be put to death, v. 14. if a man
come presumptuously upon his neighbour, to slay him with guile, &c.
v. 28. if an ox gore a man, &c. Deut. xxvii. 25. cursed is he that
taketh reward to slay an innocent person. Numb. xxxv. 31. ye shall take
no satisfaction for the life of a murderer, v. 34. defile not therefore the
land ivhich ye shall inhabit — . Deut. xxi. 1. if one be found slain in
the land, &c. 1 Kings ii. 5, 6. thou knowest also what Joab did to
me, &c. v. 33, 34. their blood shall therefore return upon the head of

Joab. Prov. vi. 16, 17. these six things doth Jehovah hate hands that

shed innocent blood, xxviii. 17- a man that doeth violence to the blood
of any person, shall flee to the pit ; let no man stay him.

Under this head is also included, first, every thing by which the
life of our neighbour is endangered; as blows, wounds, mutilations, &c.
Exod. xxi. 18, &c. if men strive together, and one strike another, &c.
Lev. xxiv. 19, 20. if a man cause a blemish in his neighbour, &c. Deut.
xxvii. 24. cursed be he that smiteth his neighbour secretly.

Secondly, hasty anger. Prov. xiv. 29. he that is slow to wrath is of
great understanding; but he that is hasty of spirit exalteth folly.
xvi. 32. he that is slow to anger is better than the mighty ; and he iliat
ruleth his spirit, than he that taketh a city. xix. 11. the discretion of
a man deferreth his anger; and it is his glory to pass over a trans-
gression, xv. 18. a wrathful man stirreth up strife. Matt. v. 22. whoso-
ever is angry with his brother without a cause, shall be in danger of
the judgement. 1 John hi. 15. whosoever hateth his brother is a murderer.

Thirdly, revenge. Lev. xix. 18. thou shalt not avenge, nor bear any
grudge against the children of thy people. Deut. xxxii. 35. to me be-
longeih vengeance and recompense. Psal. xciv. 1. O Jehovah, God to
whom vengeance belongeth. Prov. xx. 22. say not thou, I will recompense
evil. xxiv. 29. say not, I will do so to him as he hath done to me.
Rom. xii. 19. dearly beloved, avenge not yourselves, but rather give place
unto wrath. 1 Pet. iii. 8, 9. not rendering evil for evil. To avenge the

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church, however, or to desire that she be avenged of her enemies, is
not forbidden. Exod. xvii. 16. because Jehovah hath sworn that Jehovah
ivill have war with Amalek from generation to generation. Deut.
xxv. 17- remember what Amalek did unto thee by the way. Psal. xviii.

37—43. I have pursued mine enemies '.then did I beat them small as

the dust. xli. 10, 11. raise me up that I may requite them. liv. 5. he
shall reward evil unto mine enemies, xcii. 11. mine eyes also shall see
my desire upon mine enemies, xciv. 2. render a reward to the proud.
cxxxvii. 8. O daughter of Babylon, &c. Jer. xi. 20. let me see thy
vengeance on them. See also xx. 12. xv. 15. revenge me of my perse-
cutors. 1. 15. take vengeance upon her. Lament, i. 21, 22. let all their
wickedness come before thee. iii. 64, &c. render unto them a recompense.
Esther ix. 13. then said Esther, If it please the king, let it be granted

unto the Jews to do to-morrow also according unto this day's decree,

and let Hamarts ten sons be hanged on the gallows. Rev. vi. 10. how
long, O Lord — T

The honour of our neighbour is consulted by a respect to his per-
sonal modesty. Levit. xix. 29. do not prostitute thy daughter to cause
her to be a whore. Deut. xxiii. 17. there shall be no whore of the
daughters of Israel, nor a sodomite of the sons of Israel.

Opposed to this are unnatural vices, fornication, violation, adul-
tery, incest, rape, whoredom, and similar offences. Gen. xix. 5. bring
them out unto us, that we may know them. See also Judges xix. 22.
Deut. xxiii. 17, as above. 1 Kings xv. 12. he took away the sodomites
out of the land. xxii. 46. the remnant of the sodomites, &c. Gen.
xxxiv. 2. he took her, and lay with her, and defiled her. Exod. xx. 14.
thou shalt not commit adultery. Levit. xviii. 20. thou shalt not lie
carnally with thy neighbour's wife, to defile thyself with her. Job
xxxi. 9, 10, &e. if mine heart hath been deceived by a woman, &c.
Jer. v. 7, 8. they committed adidtery, and assembled themselves by troops
in the harlots' houses. Ezek. xviii. 6. neither hath defiled his neighbour's
wife. xxii. 11. one hath committed abomination with his neighbour's wife.

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Hosea vii. 4. they are all adulterers. Amos ii. 7- a man and his father
will go in unto the same maid — . Heb. xiii. 4. whoremongers and
adulterers God will judge. Hence the laws against fornication, Exod.
xxii. 16, 17, &c. if a man entice a maid that is not betrothed, and
lie with her, &c. against incest, Levit. xviii. 6. xx. 11, &c. the man
that lieth with his father's wife, &c. Deut. xxii. 21, 23, 28. then they
shall bring out the damsel to the door of her father's house, and the

men of her city shall stone her because she hath wrought folly in

Israel, to play the whore in her father's house : if a man be found lying

with a woman married to an husband if a man find a damsel that is

a virgin — . xxiii. 2. a bastard shall not enter into the congregation of
Jehovah, xxvii. 20, &c. cursed be he that lieth with his father's wife.
Hence also provision was expressly made for cases of jealousy, Numb,
v. 12, &c. Prov. vi. 34. jealousy is the rage of a man. Can tic. viii. 6.
jealousy is cruel as the grave. Even before the promulgation of the
law, adultery was made capital by divine command : Gen. xx. 3. thou
art but a dead man, for the woman whom thou hast taken, xxxviii. 24.
bring her forth, and let her be burnt. Some marriages, however, were
prohibited by the Mosaic code, which appear to have been previously
lawful. Gen. xx. 12. yet indeed she is my sister ; she is the daughter
of my father; compared with Deut. xxvii. 22. cursed be he that lieth
with his sister, the daughter of his father; and Ezek. xxii. 11. another
in thee hath humbled his sister, his father's daughter. Exod. vi. 20.
Amram took him Jochebed his father's sister to wife. Levit. xviii. 12.
thou shalt not uncover the nakedness of thy father's sister.

Respecting a menstruous woman, see Levit. xx. 18. if a man shall
lie with a woman having her sickness, &c. Ezek. xviii. 6. neither hath
come near to a menstruous woman, xxii, 10. in thee have they humbled
her that was set apart for pollution.

Christian Doctrine: Book II, Chapter 13

CHAP. XIII.

the second class of special duties towards our neighbour.

A he external good of our neighbour is consulted, as before said, by
a regard to his good name and worldly interests.

We consult our neighbour's good name, when in our deport-
ment TOWARDS HIM, IN OUR CONVERSATION WITH HIM, AND IN OUR
MANNER OF SPEAKING OF HIM, WE PRESERVE TOWARDS HIM A DUE
RESPECT, AND AVOID DOING ANYTHING WHICH MAY CAUSELESSLY

injure him in the opinion of others. 1 Pet. ii. 17. honour all men.
Gen. xviii. 2, &c. he ran to meet them from the tent door, and bowed
himself toward the ground, xxiii. 7. Abraham stood up, and bowed himself
to the people of the land. Exod. xviii. 7. Moses went out to meet his father-
in-law. Ruth ii. 10. then she fell on her face, and bowed herself to the
ground. Nor are we anywhere told that obeisance was made even to
kings otherwise than by a lowly inclination of the body, the same token
of respect which was frequently paid to each other even by private
individuals.8

A scrupulous attention is paid throughout Paradise Lost to this duty, and inferiors
are generally represented as showing their respect to personages of superior dignity in
the manner here mentioned. Thus it is said of the fallen angels worshipping Satan :

Towards him they bend

With awful reverence prone. II. 477^

Of the holy angels in heaven t

Lowly reverent

Towards either throne they bow, and to the ground
With solemn adoration down they cast
Their crowns. III. 349-

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In our deportment towards him. To this head belongs that
sense of delicacy, which precludes us from saying or doing every
thing indiscriminately, however proper in itself, in the presence of our
neighbour. Job xix. 3. ye are not ashamed that ye make yourselves
strange to me.

Opposed to this is impudence; as exemplified in the unjust judge,
Luke xviii. 2. which feared not God, neither regarded man.

In our manner of conversing with him, &e. The virtues
herein comprised are veracity and candour.

Veracity consists in speaking the truth to all who are entitled
to hear it, and in matters which concern the good of our neighbour.
Psal. xv. 2. he that speaketh the truth in his heart. Prov. xii. 17- he
that speaketh truth, showeth forth righteousness, v. 22. lying lips are
abomination to Jehovah, but they that deal truly are his delight, xx. 6.

Of the angels stationed to guard Paradise, at the appearance of Raphael:

To his state

And to his message high in honour rise,

For on some message high they guess'd him bound. V. 288.

Of Adam in presence of Raphael :

Though not aw'd,

Yet with submiss approach and rev'rence meek,
As to superior nature bowing low,
Thus said. Ibid. 358.

Of the Messiah when leaving the Father to go against the rebel angels-:

He o'er his scepter bowing, rose

From the right hand of glory where he sat. VI. 74-6.

Of Eve before the tree of knowledge :

From the tree her step she turn'd ;

But first low reverence done, as to the Pow'r
That dwelt within. IX. 834.

Thus also in his early poem of Arcades:

The great mistress of yon princely shrine,

Whom with low reverence 1 adore as mine. 36.

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a faithful man who can fndt Zech. viii. 16. speak ye every man the
truth to his neighbour. Eph. iv. 25. putting away tying, speak every man
truth with his neighbour : for we are members one of another.

Opposed to this is, first, an improper concealment of the truth.
I say improper, for it is not every concealment of the truth that is
wrong, inasmuch as we are not on all occasions required to declare
what we know; that concealment only is blameable, which proceeds
from improper motives.

Secondly, falsehood. Psal. v. 6. thou shalt destroy them that speak
leasing, xii. 1. the faithful fail from the children of men. Prov. xiii. 5.
a righteous man hateth lying; but a wicked man is loathsome, and cometh
to shame, xix. 5. he that speaketh lies shall not escape. John viii. 44.
when he speaketh a lie, he speaketh of his own : for he is a liar, and

the father of it. Rev. xxii. 15. without are dogs and whosoever loveth

and maketh a lie. Hence falsehood is not justifiable, even in the service
of God. Job xiii. 7. will ye speak wickedly for God ? and talk deceit-
fully for him ?

The definition commonly given of falsehood is, that it is a violation
of truth either in word or deed, with the purpose of deceiving.
Since however not only the dissimulation or concealment of truth, but
even direct untruth with the intention of deceiving, may in many
instances be beneficial to our neighbour, it will be necessary to
define falsehood somewhat more precisely ; for I see no reason why
the same rule should not apply to this subject, which holds good
with regard to homicide, and other cases hereafter to be mentioned, our
judgement of which is formed not so much from the actions them-
selves, as from the intention in which they originated. No rational
person will deny that there are certain individuals whom we are fully
justified in deceiving. Who would scruple to dissemble with a child,
with a madman, with a sick person, with one in a state of intoxication,
with an enemy, with one who has himself a design of deceiving us,

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with a robber? unless indeed we dispute the trite maxim, Cui nullum
est jus, ei nulla fit injuria. Yet, according to the above defini-
tion, it is not allowable to deceive either by word or deed in any of
the cases stated. If I am under no obligation to restore to a madman
a sword, or any other deposit, committed to me while in a sound
mind, why should I be required to render the truth to one from whom
I never received it, who is not entitled to demand it, and who will in
all probability make a bad use of it? If every answer given to every
interrogator with the intent of deceiving is to be accounted a false-
hood, it must be allowed that nothing was more common even among
the prophets and holiest of men.

Hence falsehood may perhaps be defined as follows: Falsehood is
incurred when any one, from a dishonest motive, either per-
verts THE TRUTH, OR UTTERS WHAT IS FALSE TO ONE TO WHOM

it is his duty to speak the truth. Thus the devil, speaking in
the serpent, was the first liar, Gen. iii. 4. So Cain subsequently, iv. 9.
and Sarah, xviii. 15. for when the angels were justly angry with her, she
evaded a candid confession of her fault. So also Abraham, xii. 13. and
chap. xx. for his fiction concerning Sarah, as he might have learned
from his previous experience in Egypt, though intended only for the
preservation of his own life, was of a nature to lead others into dan-
gerous error, and a desire of what was not their own, through ignorance
of the fact. Thus too David in his flight from Saul, 1 Sam. xxi. 3.
inasmuch as he ought not to have concealed from the priest his
situation with respect to the king, or to have exposed his host to
danger. Ananias and Sapphira were guilty of the same crime, Acts v.

It follows from this definition, first, that parables, hyperboles, apo-
logues, and ironical modes of speech are not falsehoods, inasmuch as
their object is not deception but instruction. In this respect it agrees
with the common definition. 1 Kings xviii. 27. it came to pass that
Elijah mocked them, and said, Cry aloud, for he is a God — . xxii. 15.
he answered him, Go and prosper, for Jehovah shall deliver it into the

659

hand of the king. Secondly, that in the proper sense of the word
deceit, no one can be deceived without being at the same time injured.
When therefore, instead of injuring a person by a false statement, we
either confer on him a positive benefit, or prevent him from inflicting
or suffering injury, we are so far from being guilty of deceit towards
him, however often the fiction may be repeated, that we ought rather
to be considered as doing him a service against his will. Thirdly, it
is universally admitted that feints and stratagems in war, when
unaccompanied by perjury or breach of faith, do not fall under the
description of falsehood. Now this admission is evidently fatal to the
vulgar definition; inasmuch as it is scarcely possible to execute any
of the artifices of war, without openly uttering the greatest untruths
with the indisputable intention of deceiving ; by which, according
to the definition, the sin of falsehood is incurred. It is better
therefore to say that stratagems, though coupled with falsehood, are
lawful for the cause above assigned, namely, that where we are not
under an obligation to speak the truth, there can be no reason why
we should not, when occasion requires it, utter even what is false; nor
do I perceive why this should be more allowable in war than in peace,
especially in cases where, by an honest and beneficial kind of falsehood,
we may be enabled to avert injury or danger from ourselves or our
neighbour.

The denunciations against falsehood, therefore, which are cited from
Scripture, are to be understood only of such violations of truth
as are derogatory to the glory of God, or injurious to ourselves
or our neighbour. Of this class, besides what were quoted above,
are the following texts: Lev. xix. 11. ye shall not deal falsely, neither
lie one to another. Psal. ci. 7. he that worketh deceit shall not tarry within
my house ; he that telleth lies shall not tarry in my sight. Prov. vi. 16, 17-
yea, seven are an abomination unto him; a proud look, a lying tongue — .
Jer. ix. 5. they will deceive every man his neighbour, and will not speak
the truth. In these and similar passages we are undoubtedly commanded
to speak the truth ; but to whom ? not to an enemy, not to a madman,

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660

not to an oppressor, not to an assassin, but to our neighbour, to one with
whom we are connected by the bonds of peace and social fellowship.
If then it is to our neighbour only that we are commanded to speak
the truth, it is evident that we are not forbidden to utter what is
false, if requisite, to such as do not deserve that name. Should any
one be of a contrary opinion, I would ask him, by which of the com-
mandments falsehood is prohibited? He will answer doubtless, by the
ninth. Let him only repeat the words of that commandment, and he
will be a convert to my opinion; for nothing is there prohibited but
what is injurious to our neighbour; it follows, therefore, that a false-
hood productive of no evil to him, if prohibited at all, is not pro-
hibited by the commandment in question.

Hence we are justified in acquitting all those holy men who,
according to the common judgement of divines, must be convicted of
falsehood : Abraham for example, Gen. xxii. 5. when he told his young
men, for the purpose of deceiving them and of quieting their suspi-
cions, that he would return with the lad: although he must at the
same time have been persuaded in his own mind that his son
would be offered up as a sacrifice and left on the mount; for had
he expected otherwise, his faith would have been put to no severe
trial. His wisdom therefore taught him, that as his servants were
in no way interested in knowing what was to happen, so it was
expedient for himself that it should be for a time concealed from
them. So also Rebecca and Jacob, Gen. xxvii. when by subtlety
and proper caution they opened a way to that birthright which
Esau had held cheap, a birthright already belonging to Jacob by pro-
phecy, as well as by right of purchase. It is objected, that in so doing
he Received his father. Say rather that he interposed at the proper
time to correct his father's error, who had been led by an unrea-
sonable fondness to prefer Esau. So Joseph, Gen. xlii. 7, &c. who
according to the common definition must have been guilty of habitual
falsehood, inasmuch as he deviated from the truth in numberless
instances, with the express purpose of deceiving his brethren; not

661

however to their injury, but to their exceeding advantage. The Hebrew
midwives, Exod. i. 19, &c. whose conduct received the approbation of
God himself; for in deceiving Pharaoh, they were so far from doing
him any injury, that they preserved him from the commission of a crime.
Moses, Exod. iii. who by the express command of God asked permission
for the Israelites to go three days' journey into the wilderness under
the pretext of sacrificing to the Lord; his purpose being to impose
on Pharaoh by alleging a false reason for their departure, or at least by
substituting a secondary for the principal motive. The whole Israelitish
people, who, by divine command likewise, borrowed from the Egyptians
jewels of gold and silver and raiment, doubtless under a promise of
restoring them, though with the secret purpose of deception ; for by
what obligation were they bound to keep faith with the enemies of
God, the transgressors of the laws of hospitality, and the usurpers, for
so long a period, of the property of those who now despoiled them?
Rahab, whose magnanimous falsehood, recorded Josh. ii. 4, 5. was no
breach of duty, inasmuch as she only deceived those whom God willed
to be deceived, though her own countrymen and magistrates, and pre-
served those whom God willed to be preserved ; rightly preferring
religious to civil obligations. Ehud, who deceived Eglon in two several
instances, Judges iii. 19, 20. and that justifiably, considering that he was
dealing with an enemy, and that he acted under the command of God
himself. Jael, by whose enticements Sisera perished, Judges iv. 18, 19.
although he was less her personal enemy than the enemy of God.
Junius, indeed, considers this as a pious fraud, not as a falsehood ; which
is a distinction without a difference.9 Jonathan, who was prevailed upon
to assign a fictitious reason for the absence of David, 1 Sam. xx. 6, 28.
thinking it better to preserve the life of the innocent, than to abet his
father in an act of cruelty; and considering that the duties of charity
were better fulfilled by favouring the escape of a friend under wrongful
accusation, though at the expense of veracity, than by disclosing the

a ' Dissimulavit enim, sed sine mendacio, et pia fraude intercepit Jahel hostem Domini,
quam rem Spiritus Sanctus probat, infra cap. v. 4.' Junius in loc.

662

truth unnecessarily in obedience to the commands of a parent, for the
purpose of aiding in the commission of a crime. All these, with
numberless other saints, are by a more careful inquiry into the nature
of truth rescued, as it were, from the new limbus patrum} to which
the vulgar definition had consigned them.

Under falsehood is included false witness; which is forbidden Exod.
xx. 16. thou shalt not bear false witness against thy neighbour, xxiii. 1.
put not thine hand with the wicked to be an unrighteous witness. It is
again prohibited Deut. xix. 16, &c. under a most severe penalty; if

a false witness rise up against any man then shall ye do unto him

as he had thought to have done unto his brother. Prov. xix. 5.
a false witness shall not be unpunished, xxv. 18. a man that beareth
false witness against his neighbour is a maul, and a sword, and a sharp
arrow.

The other virtue included in a regard to the good name of our
neighbour, whether present or absent, is candour; whereby we cheer-
fully acknowledge the gifts of God in our neighbour, and interpret
all his words and actions in a favourable sense. Matt. vii. 1. judge
not, that ye be not judged. Candour, however, is usually spoken of
under the general name of charity or love. 1 Cor. xiii. 5, 6. charity

thinketh no evil rejoiceth in the truth; beareth all things, believeth all

things, hopeth all things. Prov. x. 12. love cover eth all sins. xvii. 9. he

1 This appears to be a favourite allusion with Milton.

. . All these, upwhirl'd aloft,

Fly o'er the backside of the world far off

Into a Limbo large and broad, since call'd

The Paradise of Fools. Paradise Lost, III. 493. .
' That mysterious iniquity, provoked and troubled at the first entrance of reformation, sought
out new Limboes and new Hells wherein they might include our books also within the
number of their damned.' Areopagitica. Prose Works, I. 295. To which may be added
Apology for Smectymnuus, Ibid. 262. ' Te Deum has a smatch in it of limbus patrum ; as if
Christ had not ' opened the kingdom of heaven/ before he had * overcome the sharpness
of death.'

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that covereth a transgression seeheih love. The same virtue appears also
to be described under the name of equity or moderation. Philipp.
iv. 5. let your moderation be known unto all men; the Lord is at hand.
Eccles. x. 4. yielding pacifieth great offences.

Opposed to this is, first, evil surmising. 1 Sam. i. 14. how long
wilt thou be drunken t xxii. 8. that all of you have conspired against
me — . 2 Sam. x. 3. hath not David sent his servants unto thee to search
the city — f Acts xxviii. 4. when the barbarians* saw the venomous beast
hang on his hand — . 1 Tim. vi. 4. whereof cometh envy, strife, rail-
ings, evil surmisings — .

Secondly, a prying into the faults of others, and a precipitancy in
passing judgement upon them. Matt. vii. 3. why beholdest thou the mote
that is in thy brother's eye?

Thirdly, tale-bearing. Exod. xxiii. 1. thou shalt not raise a false
report. 1 Sam. xxiv. 9- wherefore hearest thou men's words, saying, Behold
David seeketh thy hurt ? Prov. xviii. 8. the words of a tale-bearer are
as wounds. See also xxvi. 22. xx. 19- he that goeth about as a tale-
bearer revealeth secrets, xxvi. 20. where there is no tale-bearer, strife
ceaseth. Rom. i. 29, 30. whisperers, backbiters. 1 Tim. v. 13. tattlers
also and busybodies, speaking things which they ought not.

Fourthly, calumny, which consists in a malicious construction of
the motives of others. 1 Sam. xxii. 9- I saw the son of Jesse, &c.
Psal. cxix. 69- the proud have forged a lie against me. Matt. xxvi. 61.
this fellow said, I am able to destroy the temple of God. Luke xi. 53,
54. laying wait for him, and seeking to catch something out of his mouth,
that they might accuse him. xix. 8. if I have taken anything from any
man by false accusation. Acts ii. 13 — 15. these men are full of new wine.

Fifthly, evil speaking and slandering. Lev. xix. 16. thou shalt not
go up and down as a tale-bearer among thy people. Job v. 21. thou

664

shalt be hid from the scourge of the tongue. Psal. xxxiv. 13. keep thy
tongue from evil. Iii. 2. thy tongue deviseth mischiefs, lix. 8. behold, they
belch out with their mouth, lxiv. 3, &c. who whet their tongue like a
sword — . cix. 2. the mouth of the wicked and the mouth of the deceitful
are opened against me. cxx. 2. deliver my soul, O Jehovah, from lying
lips, and from a deceitful tongue, cxl. 3. they have sharpened their
tongues like a serpent. Prov. x. 18. he that uttereth a slander is a fool.
Eccles. x. 20. curse not the king, no not in thy thought, and curse not
the rich in thy bed-chamber; for a bird of the air shall carry the voice.
Jer. ix. 3, &c. they bend their tongues like their bow for lies. Matt,
xii. 34. how can ye, being evil, speak good things f Col. iii. 8. but now
ye, put off all these blasphemy.

Sixthly, contumely and personal abuse. Matt. v. 22. whosoever
shall say to his brother, Raca, shall be in danger of the council; but
whosoever shall say, Thou fool, shall be in danger of hell fire.

Seventhly, litigiousness. Prov. xxv. 8 — 10. go not forth hastily to
strive — . Matt. v. 40. if any man will sue thee at the law, and take
away thy coat, let him have thy cloak also. 1 Cor. vi. 7- there is utterly
a fault among you, because ye go to law one with another ; why do ye
not rather take wrong? why do ye not rather suffer yourselves to be
defrauded f

Opposed to candour, on the other side, are, first, flattery. Job
xxxii. 21, 22. let me not, I pray you, accept any man's person, neither
let me give flattering titles unto man. Psal. xii. 3. Jehovah shall cut off all
flattering lips. Prov. xxvi. 28. a flattering mouth worketh ruin, xxvii. 6.
the kisses of an enemy are deceitful, v. 14. he that blesseth his friend
with a loud voice, &c. xxix. 5. a man that flattereth his neighbour, &c.
1 Thess. ii. 5. neither at any time used we flattering words.

Secondly, unmerited praise or blame. Prov. iii. 31. envy thou not
the oppressor, xvii. 15. he that justifieth the wicked, and he that con-

665

demneth the just, even they both are abomination to Jehovah, xxiii. 17.
let not thine heart envy sinners, xxiv. 24. he that saith unto t/w wicked,
Thou art righteous, him shall the people curse. Isai. v. 20. woe unto
them that call evil good — . xxxii. 5, 8. the vile person shall be no more
called liberal — .

Allied to candour are simplicity, faithfulness, gravity, taciturnity,
courteousness, urbanity, freedom of speech, and the spirit of admonition.

Simplicity consists in an ingenuous and open dealing with our
neighbour. Psal. cxvi. 6. Jehovah preserveih the simple. Matt. x. 16. be
ye harmless as doves, xix. 14. suffer little children . . . .for of such is the
kingdom of heaven. Mark x. 15. whosoever shall not receive the kingdom
of God as a little child, he shall not enter therein. 1 Cor. xiv. 20. be
not children in understanding; howbeit in malice be ye children. 2 Cor.
i. 12. that in simplicity and godly sincerity, not with fleshly wisdom, but
by the grace of God, we have had our conversation in the world, xi. 3.

I fear, lest by any means your minds should be corrupted from the

simplicity that is in Christ.

Opposed to this are, first, duplicity. Psal. v. 6. Jehovah will
abhor the deceitful man. xii. 3. with a double heart do they speak.
xxviii. 3, &c. which speak peace to their neighbours, but mischief is in their
heart, cxx. 2. deliver my soul from lying lips, and from a deceitful
tongue. Prov. iii. 29. devise not evil against thy neighbour, xvii. 20. he
that hath a perverse tongue falleth into mischief, xxvi. 24, &c. he that
hateth, dissembleth with his lips. v. 28. a lying tongue hateth those that
are afflicted by it. Matt. ii. 8. go and search diligently for the young
child — .

Secondly, credulity. Prov. xiv. 15. the simple believeth every word.

Faithfulness is shown in the performance of promises, and the
safe custody of secrets. Psal. xv. 4. he that sweareth to his own hurt,

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666

and changeth not. Prov. xi. 13. he that is of a faithful spirit concealetk
the matter, xx. 19. he that goeth about as a tale-bearer revealeth secrets,
therefore meddle not with him — . xxv. 9. discover not a secret to another.

It has been made matter of inquiry, whether it be lawful to revoke
a promise once made, or to recal a benefit once conferred. This would
seem to be allowable, where the person on whom the promise or benefit
was bestowed proves himself unworthy of our kindness. Thus the
lord in the parable exacted the debt from his servant, in punishment
for his cruelty towards his fellow-servant, although he had before
forgiven it him ; Matt, xviii. 27, 32, 34.

Opposed to this are, first, precipitancy in making a promise, without
due consideration of circumstances. Matt. xxvi. 35. though I should die
with thee, yet will I not deny thee.

Secondly, talkativeness. Prov. xi. 13. a tale-bearer revealeth secrets.

Thirdly, treachery ; of which Judas Iscariot is a signal instance.

Gravity consists in an habitual self-government of speech and
action, with a dignity of look and manner, befitting a man of holiness
and probity.2 Prov. xvii. 24. wisdom is before him that hath under-
standing. Eccles. viii. 1. a man's wisdom maketh his face to shine — .

Opposed to this is levity. Prov. xvi. 22. the instruction of fools
is folly, xvii. 24. the eyes of a fool are in the ends of the earth. Eccles.
x. 2. a wise man's heart is at his right hand, but a fool's heart at his
htft.

1 Richardson says that Milton ' had a gravity in his temper, not melancholy, or not till
the latter part of his life, not sour, morose, or ill-natured; but a certain severity of mind,
a mind not condescending to little things.' Remarks, p. xv. ' In his whole deportment/ says
Symmons, ' there was visible a certain dignity of mind, and a something of conscious
superiority, which could not at all times be suppressed or wholly withdrawn from observation.
His temper was grave, without any taint of melancholy.' Vol. VII. p. 512.

667

Taciturnity preserves a due moderation in our speech. Prov.
x. 19- he that refraineth his lips is wise. xiii. 3. he that openeth wide
his lips, shall have destruction, xvii. 28. even a fool when he holdeth his
peace is counted wise; and he that shutteth his lips is esteemed a man
of understanding.

Opposed to this are, first, loquacity. Prov. x. 14. the mouth of

the foolish is near destruction, v. 19. in the multitude of words there

wanteth not sin. xviii. 7. a fool's lips are the snare of his soul. xxix. 20.

seest thou a man that is hasty in his words f there is more hope of a

fool than of him. James iii. 8. the tongue can no man tame.

Secondly, foolish talking. Matt. xii. 36. every idle word that men
shall speak, they shall give account thereof in the day of judgement.
Eph. v. 4. foolish talking.

Thirdly, excess of taciturnity. 2 Kings vii. 9. this day is a day of
good tidings, and we hold our peace.

Courteousness consists in affability and readiness of access.3 1 Pet.
iii. 8. be ye pitiful, courteous.

Opposed to this are, first, churlishness. 1 Sam. xxv. 17- he is such
a son of Belial, that a man cannot speak to him.

3 Compare on this head, and with the three next paragraphs, the following passages from
Symmons. ' Of this great man the manners are universally allowed to have been affable and
graceful, the conversation cheerful, instructive, and engaging. His youngest daughter . ; .
affirmed that ' he was delightful company ; the life of the conversation, not only on account
of his flow of subject, but of his unaffected cheerfulness and civility.' Isaac Vossius describes
him as ' comem, affabilem, multisque aliis praeditum virtutibus.' Burmann. Syll. III. 618.
So also N. Heinsius ; ' Virum esse miti comique ingenio aiunt, quique aliam non habuisse
se causam profitetur Scribonium acerbe insectandi, quam quod ille et viros e maximis cele-
berrimisque multos nihil benignius exceperit, et quod in universam Anglorum gehtem
conviciis atrocissimis injurius valde fuerit.' Burmann. Syll. III. 276- Salmasius is here alluded
to under the name of Scribonius.

4 Q2

668

Secondly, frowardness. Prov. iv. 24. put away from thee a froward
mouth, xiv. 3. in the mouth of the foolish is a rod of pride, xvi. 26.
he that laboureth, labour eth for Jiimself; for his mouth craveth it of him.
xviii. 6. a foots lips enter into contention, and his mouth calleth for
strokes, xxvii. 22. though thou shouldest bray a fool in a mortar among
wheat with a pestle, yet will not his foolishness depart from him.

Thirdly, false or constrained courtesy ; as that of Absalom, 2 Sam.
xv. 3, 4. Psal. xii. 3. Jehovah shall cut off all flattering lips.

Urbanity comprehends not only the innocent refinements and
elegances of conversation, but acuteness and appropriateness of observa-
tion or reply. Prov. xxiv. 26. every man shall hiss his lips that giveth
a right answer, xxv. 11. a word fitly spoken is like apples of gold in
pictures of silver. 1 Kings xviii. 27. Elijah mocked them — . Col. iv. 6.
let your speech be alivay with grace seasoned with salt, that ye may
know how ye ought to answer every man.

Opposed to this are obscenity and double meanings. Eph. iv. 29.
let no corrupt communication proceed out of your mouth, v. 4. neither
filthiness, nor foolish talking, nor jesting,* which are not convenient.
Col. iii. 8. but now ye also put off all these; anger filthy commu-
nication out of your mouth. Obscenity, properly speaking, consists neither
in word nor in action, but in the filthiness of his mind, who out of
derision or wantonness perverts them from their proper import. Hence
those expressions in the Hebrew Scriptures, for which the Jewish com-
mentators substitute others in the margin which they esteem more
decent, are not to be considered as obscene, but are to be attributed to

4 evTpaireXia. ' Nomen medium, proprie significat concinnam mutationem, et intra virtutes
morales ab Aristotele numeratur, urbanitas. Sed in Novo Testamento in malam partem
usiirpatur pro scurrilitate. Earn vbcem pro scurrilitate apostolus posuit, quod plerumque
qui urbanitatem affectant, a medio virtutis aberrahtes, ad scurrilitatem declinent. Qua in
eignificatione etiam Pindarus poeta Graecam vocem usurpasse legitur. Itaque recte noster
interpres scurrilitatem vertit/ Estius in locum. See Leigh's Critica Sacra, Schleusner,
Wetstein, Eisner, and Macknight.

669

the vehemence or indignation of the speaker.5 Neither are the words
of Deut. xxii. 17. to be regarded as indecent; they shall spread the
cloth before the elders of the city.

Freedom of speech consists in speaking the truth with boldness.
Exod. xi. 8. all these thy servants shtdl come down unto me. Job xii. 3.
/ have understanding as well as you ; I am not inferior to you : yea, who
ltnoweth not such things as these ? 1 Sam. xiii. 13. Samuel said unto Saul,
Thou hast done foolishly : thou hast not kept the commandment of Jehovah.
Psal. cxix. 42. so shall I have wherewith to answer him that reproach eth
me. Prov. xxvi. 5. answer a fool according to his folly. This virtue is
exemplified in Elijah and Elisha, 2 Kings vi. 32. and in many
others; in Hanani, 2 Chron. xvi. 7. in Zechariah, xxiv. 20. Isai.

i. 10, 23. hear the word of Jehovah thy princes are rebellious,

and companions of thieves. Jer. xiii. 18. say unto the king and to the
queen, Humble yourselves, sit down. Ezek. xxi. 25. and thou, profane
wicked prince of Israel — . Micah vii. 4. the best of them is a briar.
Matt. iii. 7- O generation of vipers. John xiv. 4. it if' not lawful for

5 ' The Spirit of God, who is purity itself, when he would reprove any fault severely,
or but relate things done or said with indignation by others, abstains not from some words

not civil at other times to be spoken, &c. &c whereas God, who is the author both of

purity and eloquence, chose this phrase as fittest in that vehement character wherein he
spake, otherwise that plain word" might have easily been forborne : which the masoreths and
rabbinical scholiasts not well attending, have often used to blur the margent with Keri instead
of Ketiv, and gave us this insulse rule out of their Talmud, ' that all words which in the
law are written obscenely, must be changed to more civil words;' fools, who would teach
men to read more decently than God thought good to write.' Apology for Smectymnuus.
Prose Works,, I. 233. ' Ask a Talmudist what ails the modesty of his marginal Keri, that
Moses and all the prophets cannot persuade him to pronounce the textual Ketiv.' Areopagitica,
Ibid. 300. ' Tu fortasse, ut sunt fere hypocritae, verbis tetrici, rebus obsc'oeni, ne ipsum
quidem Mosen ista noxa ' immunem abs te dimiseris ; cum alibi saepius, turn etiam ubi

Phineae hasta qua parte mulierem transfixerit, si qua fides Hebraeis, aperte narrat Non te

Salomonis Euphemismi censorem, non prophetarum scripta tuam turpiculi immo nonnunquam
plane obscoeni censuram effugerint, quoties Masorethis et Rabbinis, pro eo quod diserte
8criptum est, suum libet Keri adscribere. Ad me quod attinet, fateor malle me cum sacris
scriptoribus evOvpptJuova, quern cum futilibus Rabbinis cv&^rjfxova esse.' Auctoris pro *»
Defcnsio, V. 299-

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thee to have her. Luke xiii. 32. tell that fox. John vii. 7- me it hateth,
because I testify of it that the works thereof are evil, xviii. 37. to this
end was I born, and for this cause came I into the world, that I should
bear witness to the truth. Acts xiii. 10. O foil of all subtilty, &c.
xix. 8, 9. he went into the synagogue, and spake boldly for the space of
three months, disputing, &c. xxiii. 3. thou whited wall. Eph. vi. 20. that
therein I may speak boldly, as I ought to speak. Tit. i. 12. the Cretiant
are alway liars.

Opposed to this is timidity in speaking the truth. 1 Sam. hi. 15.
Samuel feared to show Eli the vision.

The spirit of admonition is that by which we freely warn
sinners of their danger, without respect of persons. Gen. xxxvii. 2.
Joseph brought unto his father their evil report. Levit. v. 1. if a soul

sin if he do not utter it, then he shall bear his iniquity, xix. 17-

thou shalt not hate thy brother in thine heart; thou shalt in anywise
rebuke thy neighbour, and not suffer sin upon him. Psal. cxli. 5.
let the righteous smite me, it shall be a kindness. Prov. vi. 23.
reproofs of instruction are the way of life. x. 17. he that refuseth
reproof erreth. xii. 1. he that hateth reproof is brutish, xiii. 18. he that
regardeth reproof shall be honoured, xv. 5. he that regardeth reproof is
prudent, v. 10. he that hateth reproof shall die. v. 32. he that refuseth
instruction despiseth his own soul. xvii. 10. a reproof enter eth more
into a wise man, than an hundred stripes into a fool. xxiv. 25. to
them that rebuke him shall be delight, xxv. 12. as an ear-ring of
gold, and an ornament of fine gold, so is a wise reprover upon an
obedient ear. xxvii. 6. faithful are the wounds of a friend, xxviii. 23.
he that rebuketh a man afterward shall find more favour — . xxix. 1.
he that being often reproved hardeneth his neck — . Eccles. vii. 5. it
is better to hear the rebuke of the wise, than — . Matt. xvi. 23. get
thee behind me, Satan. John iii. 19. men loved darkness rather than
light. 1 Cor. i. 11. it hath been declared unto me of you, my
brethren, by them which are of the house of Chloe, &c. 2 Cor.

671

vii. 8. though I made you sorry with a letter, I do not repent,
&c. Heb. iii. 13. exhort one another daily, while it is called to-day.
James v. 19, 20. if any of you do err from the truth, and one convert
him — Admonition however is not to be thrown away on the scornful
and obstinate. Psal. lviii. 4, 5. they are like the deaf adder which stoppeth
her ear, which will not hearken to the voice of charmers. Prov. ix. 7, 8.

he that reproveth a scorner getteth to himself shame reprove not

a scorner. xiii. 1. a scorner heareth not rebuke, xxvi. 4. answer not
a fool according to his folly, xxix. 9- if a wise man contendeth with
a foolish man, whether he rage or laugh, there is no rest. 2 Chron.
xxv. 16. then the prophet forbare — .

Christian Doctrine: Book II, Chapter 14

CHAP. XIV.

The second Class of special Duties towards our Neighbour

CONTINUED.

A he virtues by which we promote the worldly interests of
our neighbour, are integrity and beneficence.

Integrity consists in refraining from the property of others,
which is also called abstinence ; and in honesty and uprightness as
regards our dealings with our neighbour, which is called commutative
justice. Psal. xv. 2. he that walketh uprightly, and worketh right-
eousness

Abstinence is exemplified in Moses, Numb. xvi. 15. / have not
taken one ass from them, neither have I hurt one of them ; and in
Samuel, 1 Sam. xii. 3. whose ox have I taken ? On this subject laws
are given Deut. xxiii. 24, 25. when thou contest into thy neighbour's
vineyard, &c.

The opposites to this are, first, theft. Exod. xx. 15. thou shalt not
steal. See also Levit. xix. 11. Prov. xxix. 24. whoso is partner with
a thief hateth his own soul. xxii. 28. remove not the ancient land-mark.
See also xxiii. 10. This was the crime of Judas Iscariot, John xii. 6.
Eph. iv. 28. let him that stole steal no more, but rather let him labour.
Laws against theft are given Exod. xxii. Prov. vi. 30. men do not
despise a thief, if he steal to satisfy his soul when lie is hungry.

673

xxviii. 24. whoso robbeth his father or mother, &c. Zech. v. 3. every
one that stealeth shall be cut off—.

Secondly, fraud. Levit. xix. 11. ye shall not deal falsely one to
another. Under the law, fraud could not be expiated unless restitution
were previously made. Levit. vi. 5, &c. he shall even restore it in the

principal and he shall bring his trespass offering unto Jehovah. Prov.

xxi. 6. the getting of treasures by a lying tongue is a vanity — . 1 Thess.
iv. 6. that no man go beyond or defraud his brother in any matter.

Thirdly, oppression and robbery. Job v. 15. he saveth the poor
from the hand of the mighty, xx. 18, 19. because he hath oppressed and
hath forsaken the poor — . Prov. xiv. 31. he that oppresseth the poor
reproacheth his neighbour, xxii. 22, 23. rob not the poor, &c. xxx. 14.
there is a generation whose teeth are as swords. Eccles. v. 8. if thou
seest the oppression of the poor, &c. vii. 7. surely oppression maketh
a wise man mad. Isai. iii. 14. the spoil of the poor is in your houses.
v. 7, 8. woe unto them that join house to house, &c. Jer. ii. 34. in thy
skirts is found the blood of the souls of the poor innocents, xxii. 13, &c.
woe unto him that buildeth his house by unrighteousness — . Neh. v. 8.
we after our ability have redeemed our brethren — . Amos iv. 1. hear
this word, ye kine of Bashan, which oppress the poor — . v. 11. forasmuch
therefore as your treading is upon the poor — . viii. 4, 5, &c. hear this,
O ye that swallow up the needy, even to make the poor of the land to fail — .
Micah ii. 1, 2. they covet fields, and take them by violence, iii. 2, 3. who
pluck the skin off from them — .

Fourthly, injury. Exod. xxi. 33. if an ox or an ass fall therein — .

v. 35, 36. if one man's ox hurt another's or if it be known that the

ox hath used to push in times past, &c. xxii. 5, 6. if a man shall cause
a field or vineyard to be eaten, &c.

Fifthly, man-stealing. Exod. xxi. 16. he that stealeth a man, or selleth
him, or if he be found in his hand, he shall surely be put to death. Deut.

4 R

674

xxiv. 7. if a man be found stealing any of his brethren, he. 1 Tim.
i. 10. men-stealers.

Under commutative justice are included all transactions of pur-
chase and sale, of letting and hire, of lending and borrowing, of keeping
and restoring deposits.

Transactions of sale and purchase. Levit. xix. 36. just balances, just
weights — . xxv. 14. if thou sell ought unto thy neighbour, or buy est ought
of thy neighbour's hand, ye shall not oppress one another. Prov. xvi. 11.
a just weight and balance are Jehovah's ; all the weights of the bag are
his work.

To justice in matters of sale and purchase, are opposed various frauds.
Prov. xi. 26. he that withholdeth corn, (he people shall curse him. Ezek.
xxviii. 16. by the multitude of thy merchandise they have filed the midst
of thee with violence — . So also when counterfeit or adulterated goods
are sold for genuine. Amos viii. 6. that we may sell the refuse of
the wheat. Or when false weights and measures are employed. Levit.
xix. 35. ye shall do no unrighteousness in judgement, in meteyard, in
weight, or m measure. Deut. xxv. 13—15. thou shalt not have in thy
bag divers weights, a great and a small — . Prov. xi. 1. a false balance
is abomination to Jelmvah. xx. 10. divers weights and divers measures,
both of them are alike abomination to Jehovah. See also v. 23. Hos. xii. 7-
he is a merchant, the balances of deceit are in his hand. Amos viii. 5.
making the ephah small. Micah vi. 11. shall I count them pure with the
wicked balances ? Or when the buyer, on his part, uses dishonest artifices
in the conclusion of a bargain. Prov. xx. 14. it is naught, it is naught,
saith the buyer.

nojyrrrqo «jrb *\ tl , iyaidua h\4
Transactions of letting or hire. Levit. xix. 13. the wages of him that

is hired shall not abide with thee all night until the morning. Exod.

xxii. 15. if it be an hired thing, it came for his hire. Deut. xxiv. 14, 15.

thou shalt not oppress an hired servant that is poor and needy, whether

675

he be of thy brethren, or of th§ strangers that are in the land within thy
gates. Mai. iii. 5. against those that oppress the hireling in his wages.
James v. 4. behold, the hire of the labourers who have reaped down your
fields, which is of you kept bach by fraud, crieth.

Lending and borrowing. Deut. xv. 7, &c. if there be among you
a poor man of one of thy brethren thou shalt surely lend him suffi-
cient for his need in that which he wanteth. Psal. xxxvii. 26. he is ever
merciful, and lendeth. cxii. 5. a good man showeth favour, and lendeth.
Matt. v. 42. from him that would borrow of thee turn not thou away.
Luke vi. 35. lend, hoping for nothing again. Prov. xix. 17. he that hath
pity upon the poor, lendeth to Jehovah. The case of loans to such as
are not poor is different. Exod. xxii. 14. if a man borrow ought of his
neighbour, and it be hurt, or die, &c. Psal. xxxvii. 21. the wicked
borroweth and payeth not again.

In loans, justice is violated by the exaction of immoderate interest;
under which denomination all interest is included, which is taken from
the poor. Exod. xxii. 25. if thou lend money to any of my people that
is poor by thee, thou shalt not be to him as an usurer. Levit. xxv.
35, 36. if thy brother be waxen poor, and fallen in decay with thee,
t/ien thou shalt relieve him ; yea, though he be a stranger or a sq/ourner,
that he may live with thee: take thou no usury of him, or increase; but
fear thy God, that thy brother may live with thee. This is the meaning
of the command in Deut. xxiii. 19. thou shalt not lend upon usury to
thy brother, usury of money, usury of victuals, usury of anything that is
lent upon usury.

As however much difference of opinion exists with regard to usury,
and as the discussion belongs properly to this place, we will consider
briefly what is to be determined on the subject. It is the opinion of
most, that usury is not in all cases unlawful, but that its legality or
illegality is determined by the purpose for which it is exacted, the
rate of interest, and the party by whom it is to be paid ; that with

4r 2

676

regard to the party, it may be lawfully received from any one possessed
of sufficient property for payment ; that the rate of interest should be such
as is consistent with equity at least, if not with charity ; and that in
exacting it we should have a view not to our own interests exclusively,
but also to those of our neighbour. Where these conditions are ob-
served, they maintain that usury is perfectly allowable ; nor is it without
reason that these limitations are added, since without these there is
scarcely any species of compact or commercial intercourse which can be
considered as lawful. That usury is in itself equally justifiable with any
other kind of civil contract, is evident from the following considerations;6
first, that if it were in itself reprehensible, God would not have per-
mitted the Israelites to lend upon usury to strangers, Deut. xxiii. 20.
especially as he elsewhere commands them to do no hurt to the stranger,
but on the contrary to assist him with every kind of good office, espe-
cially in case of poverty. Secondly, if it be lawful to receive profit for
the use of cattle, lands, houses, and the like, why not of money also?
which, when borrowed, as it often is, not from necessity, but for pur-
poses of gain, is apt to be more profitable to the borrower than to the
lender. It is true that God prohibited the Israelites from lending upon
usury on the produce of their land; but this was for a reason purely
ceremonial, in like manner as he forbad them to sell their land in
perpetuity, Levit. xxv. 23. Under the gospel, therefore, that usury
only is to be condemned which is taken from the poor, or of which
the sole object is gain, and which is exacted without a regard to
charity and justice; even as any other species of lucrative commerce
carried on in the same spirit would be equally reprehensible, and
equally entitled to the Hebrew name ^ttb, signifying a bite. This
therefore is the usury prohibited Exod. xxii. 25. if thou lend money to
any of my 'people that is poor by thee, thou shalt not be to him as an

c ' Usury, so much as is permitted by the magistrate, and demanded with common
equity, is neither against the word of God, nor the rule of charity; as hath been often
discussed by men of eminent learning and judgement.' Doctrine and Discipli?ie of Divorce,
Prose Works, II. 24. , • .,<; .Vi *v svmV< « •'

677

usurer. Levit. xxv. 35 — 37. as above. These are the earliest passages
in which the subject occurs; they ought therefore to be considered as
illustrating by anticipation those which come after, and the exception
contained in them as applying equally to all other occasions on which
usury is mentioned: Deut. xxiii. 19. as above. Psal. xv. 5. he that

putteth not out his money to usury shall never be moved. Prov. xxviii. 8.

he that by usury and unjust gain increaseth his substance, he shall gather
it for him that will pity the poor. Ezek. xviii. 8. he that hath not given
forth upon usury, neither hath taken any increase, that hath withdraicfi
his hand from iniquity — .

Justice as regards the safe custody of property, is concerned in the
demand or restitution of pledges, and of deposits in trust; on which
subject see Exod. xxii. 7- if a man shall deliver unto his neighbour money
or stuff to keep, &c. See also v. 10, 11. Ezek. xviii. 7. hath not oppressed
any, but hath restored to the debtor his pledge. Under what limitations
a pledge may be received from a poor man, is seen Exod. xxii. 26.
if thou at all take thy neighbour's raiment to pledge, &c. Deut. xxiv. 6.
no man shall take the upper or nether millstone to pledge. The same
cliapter enjoins a regard to humanity in the taking of pledges, v. 10.
thou shalt not go into his house to fetch his pledge.

Thus far of commutative justice. Under the same head may be
classed moderation, which consists in voluntarily conceding some por-
tion of an acknowledged right, or in abandoning it altogether. Gen.
xiii. 9. if thou wilt take the left hand, then I will go to the right ; or if
thou depart to the right hand, then I will go to the left. (ikup'»

Beneficence consists in rendering willing assistance to our neigh-
bour out of our own abundance ; particularly to the poor within our
reach. Levit. xix. 9- when ye reap the harvest of your land, thou shalt
not wholly reap the corners of thy field, neither shalt thou gather the
gleanings of thy harvest, xxv. 35. if thy brother be waxen poor,
and fallen in decay with thee, then thou shalt relieve him; yea, though

678

he be a stranger or a sojourner ; that lie maij live with thee. Prov. iii.
27, 28. withhold not good front them to whom it is due, when it is in
the power of thine hand to do it ; say not unto thy neighbour, Go, and
come again, and to-morrow I will give, when thou hast it by thee. Luke
vi. 30. give to every one that aslceth of thee. v. 38. give, and it shall be
given unto you. Gal. vi. 10. as we have therefore opportunity, let us do
good unto all men, especially unto them that are of the household of faith.
1 Thess. v. 15. ever follow that which is good, both among yourselves and
to all men. Heb. xiii. 16. to do good and to communicate forget not :
for with such sacrifices God is well pleased. Concerning the proper
mode of receiving benefits, see above on Magnanimity.

Beneficence, as shown in public distributions of any kind, is called
liberality. Psal. cxii. 5. a good man sheweth favour, and lendeth (gra-
tiose largitur, Tremell.) Prov. xi. 24, 25. there is that scattereth, and yet
increaseth — . xxi. 26. the righteous giveth and spareth not. Eccles. xi. 1.
cast thy bread on the waters.

Opposed to liberality are, first, niggardliness, which gives nothing,
or sparingly, or with a grudging mind. Prov. xxiii. 6 — 8. eat thou not
the bread of him that hath an evil eye, neither desire thou his dainty
meats.

Secondly, prodigality. Prov. xxi. 20. there is treasure to be desired,
and oil in the dwelling of the wise, but a foolish man spendeth it up.

Beneficence, whether private or public, when exercised on an extra-
ordinary scale, is called magnificence. This is exemplified in David,
1 Chron. xxix. 2. / have prepared with all my might for the house of my

God, the gold for things to be made of gold moreover, because I have

set my affection to the house of my God, I have of mine own proper good,
&c. and in the Jews who returned from captivity, Ezra ii. 68, 69-
some offered freely for the house of God to set it up in its place ; they
gave after their ability unto the treasure of the work.

679

Corresponding with beneficence is gratitude, which is shown in
the requital, or, where this is impossible, in the thankful sense of
a kindness. 2 Sam. ix. i. David said, Is there yet any that is left of
the house of Saul, that I may show him kindness for Jonathan's sake ?
xix. 34, &c. the king said unto Barzillai, Come thou over with me, and
I will feed thee with me — . 1 Kings ii. 7. show kindness unto the sons
of Barxillai the Gileadite.

Opposed to this is ingratitude. Prov. xvii. 13. whoso rewardeth
evil for good, evil shall not depart from his house. Eccles. ix. 15. he
by his wisdom delivered the city, yet no man remembered that same poor
man.

Christian Doctrine: Book II, Chapter 15

CHAP. XV.

THE RECIPROCAL DUTIES OF Man TOWARDS HIS NEIGHBOUR;
AND SPECIALLY OF PRIVATE DUTIES.

JL hus far we have treated of the virtues or special duties which man
owes to his neighbour simply as such; we are next to consider those
which originate in circumstances of particular relationship. These duties
are either private or public.

The private duties are partly domestic, and partly such as are ex-
ercised towards those not of our own house. Gen. xviii. 19. / know
him, that he will command his children, and his household after him, and
they shall keep the way of Jehovah. 1 Tim. v. 8. if any provide not for
his own, and specially for those of his own house, he hath denied the faith,
and is worse than an infidel.

Under domestic duties are comprehended the reciprocal obligations
of husband and wife, parent and child, brethren and kinsmen, master
and servant.

The duties of husband and wife are mutual or personal.

Mutual duties. 1 Cor. vii. 3. let the husband render unto the wife
due benevolence, and likewise also the wife unto the husband.

The personal duties appertaining to either party respectively are, first,
those of the husband. Exod. xxi. 10, 11. her food, her raiment, and her
duty of marriage shall he not diminish ; and if he do not these three unto

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her, &c. ProV. v. 18, 19. rejoice with the wife of thy youth. Esther i. 22.
every man should bear rule in his own house. 1 Cor. xi. 3. / would have
you know that the head of every man is Christ, and the head of the
woman is the man. Eph. v. 25. husbands, love your wives, even as
Christ also loved the church. Col. iii. 19. husbands, love your wives,
and be not bitter against them. 1 Pet. iii. 7. likewise, ye husbands, dwell
with them according to knowledge, giving honour unto the wife, as unto
the weaker vessel. The contrary is reproved Mai. ii. 13, 14, &c. Jehovah
hath been witness between thee and the wife of thy youth, against whom
thou hast dealt treacherously — . Prov. v. 20, 21. why wilt thou, my son,
be ravished with a strange woman ?

Personal duties of the wife. Prov. xiv. 1. every wise woman buildeth
her house, xix. 14. a prudent wife is from Jehovah, xxxi. 11, &c. the
heart of her husband doth safely trust in her. 1 Cor. xi. 3, &c. the woman
is the glory of the man ; for the man is not of the woman, but the woman
of the man. Eph. v. 22 — 24. wives, submit yourselves unto your own
husbands, as unto the Lord; for the husband is the head of the wife, even
as Christ is the head of the church, and he is the Saviour of the body ; there-
fore as the church is subject unto Christ, so let the wives be to their own
husbands in every thing. Col. iii. 18. wives, submit yourselves unto your
own husbands, as it is ft in the Lord. Tit. ii. 4, 5. that they may teach
the young women to be sober, to love their husbands, to love their children,
to be discreet, chaste, keepers at home, good, obedient to their own husbands,
that the word of God be not blasphemed. 1 Pet. iii. 1, &c. likewise, ye
wives, be in subjection to your own husbands, &c. The same is implied in
the original formation of the woman : Gen. ii. 22. the rib which Jehovah
had taken from man, made he a woman; it cannot therefore be fitting
that a single member, and that not one of the most important, should
be independent of the whole body, and even of the head. Finally, such
is the express declaration of God : Gen. iii. 16. he shall rule over thee.7

7 My author and disposer, what thou bidd'st
Unargu'd I obey; so God ordains;
God is thy law, thou mine. Paradise Lost, IV. 635.

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Offences against these duties. Exod. iv. 25. a bloody husband art
thou to me. Job ii. 9. then said his wife unto him, Dost thou still
retain thine integrity f &c. 2 Sam. vi. 20. Michal the daughter of Saul
eame out to meet David, and said, &c. Prov. ix. 13. a foolish woman
is clamorous, vii. 11. her feet abide not in her house? xiv. 1. the foolish
plucketh it down with her hands, xix. 13. the contentions of a wife are
a continual dropping. See also xxvii. 15. xxi. 9. it is better to dwell in
a corner of the house top, than with a brawling woman in a wide house.
v. 19. it is better to dwell in the wilderness, than with a contentious and
an angry woman. See also xxv. 24. Eccles. vii. 26. / find more bitter
than death the woman whose heart is snares and nets, and her hands as
bands : whoso pleaseth God shall escape from her, but the sinner shall
be taken by her. Above all, adultery : Deut. xxii. 14, 20. / took this
woman, and when I came unto her, I found her not a maid ......if this

thing be true, he.

The duties of parents are inculcated Deut. iv. 9. teach them thy
sons, and thy sons' sons. vi. 6, 7. these words which I command thee this

Was she thy God, that her thou didst obey
Before his voice, or was she made thy guide,
Superior, or but equal, that to her
Thou didst resign thy manhood, and the place
Wherein God set thee above her made of thee
And for thee, whose perfection far excell'd
Hers in all real dignity. X. 145.

• • To thy husband's will

Thine shall submit; he over thee shall rule. Ibid. 195.

See also Tetrachordon : ' But St. Paul ends the controversy that indelible character

of priority which God crowned him with.' Prose Works, II. 121, 122.

8 ' Nevertheless, as I find that Grotius on this place hath observed, the Christian emperors,
Theodosius the second and Justinian, men of high wisdom and reputed piety, decreed it to
be a divorcive fornication, if the wife attempted either against the knowledge, or obstinately
against the will of her husband, such things as gave open suspicion of adulterizing, as
the wilful haunting of feasts, and invitations with men not of her near kindred, the lying
forth of her house without probable cause, the frequenting of theatres against her husband's
mind,' &c. Doctrine and Discipline of Divorce, II. 45.

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day, sliall be in thine heart, and thou shalt teach them diligently unto thy
children. Prov. xiii. 24. he that spareth his rod hateth his son ; but he
that loveth him chasteneth him betimes. Prov. xix. 18. chasten thy son
while there is hope, and let not thy soul spare for his crying, xxii. 6.
train up a child in the way he should go, and when he is old he will not
depart from it. v. 15. foolishness is bound in the heart of a child; but
the rod of correction shall drive it far from him. xxiii. 13, 14. withhold
not correction from the child; for if thou beatest him with the rod, he
shall not die: thou shalt beat him with the rod, and deliver his soul from
hell. xxix. 15, 17- the rod and reproof give wisdom. Lam. iii. 27, 28.
it is good for a man that he bear the yoke in his youth. Deut. xxi.
18 — 20. if a man have a stubborn and rebellious son, which will not
obey the voice of his father or the voice of his mother, and that when
they have chastened him will not hearken unto them. Eph. vi. 4. ye
fathers, provoke not your children to wrath; but bring them up in the
nurture and admonition of the Lord. Coloss. iii. 21. fathers, provoke
not your children to anger, lest they be discouraged.

The opposites are, first, unbounded indulgence; as that of Eli the
priest, 1 Sam. ii. and of David towards his sons Absalom and Adonijah,
1 Kings i. 6. whom his father had not displeased at any time in saying,
Why hast thou done so ? Gen. xxv. 28. Isaac loved Esau, because
he did eat of his venison.

Secondly, excessive severity. 1 Sam. xiv. 44. thou shalt surely die,
Jonathan.

The duties op children are prescribed Gen. ix. 23. Shem and
Japheth took a garment — . xxiv. 15, &c. with her pitcher upon her
shoulder — . xxix. 9- Rachel came with her father's sheep. Exod. ii. 16.
they came and drew water, and filed the troughs to water their father's
flock, xviii. 7- Moses went out to meet his father-in-law. xx. 12. honour
thy father and thy mother. Lev. xix. 3. ye shall fear every man his
mother and his father. 1 Sam. xx. 32. Jonathan answered Saul his

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father, and said unto him, Wherefore shall he be slain ? what hath he

done? 1 Kings ii. 19. JBathsheba went unto king Solomon and the

king rose up to meet her. Prov. i. 8. my son, hear the instruction of
thy father, and forsake not the law of thy mother, vi. 20, 21. my son,
keep thy father's commandment, xxiii. 22, 24, 25. hearken unto thy
father that begat thee, and despise not thy mother when she is old.
Jer. xxxv. 5, 6. our father commanded us, saying — . Eph. vi. 1 — 3.
children, obey your parents in the Lord; for this is right: honour thy
father, &c. Coloss. iii. 20. children, obey your parents in all things ; for
this is well pleasing unto the Lord. 1 Tim. v. 4. if any widow have
children or nephews, let them learn first to show piety at home, and to
requite their parents, for that is good and acceptable before God.

Contrary to the above is the conduct of Ham, Gen. ix. 22. Ham
saw the nakedness of his father. Exod. xxi. 15. he that smiteth his father,
or his mother, shall surely be put to death, v. 17. he that curseth his
father, or his mother, shall surely be put to death. See also Lev. xx. 9.
Deut. xxi. 18. if a man have a stubborn and rebellious son — . xxvii. 16.
cursed be he that setteth light by his father or his mother. Prov. x. 1.
a wise son maketh a glad father, but a foolish son is the heaviness of his
mother, xix. 26. he that wasteth his father, &c. xx. 20. whoso curseth
his father or his mother, his lamp shall be put out in obscure darkness.
xxiii. 22. hearken unto thy father that begat thee — . xxviii. 24. whoso
robbeth his father or his mother — . xxx. 17. the eye that mocketh at his
father, and despiseth to obey his mother, the ravens of the valley shall
pick it out, and the young eagles shall eat it. Matt. xv. 5. ye say, Who-
soever shall say to his father or mother, It is a gift and honour not

his father or mother, he shall be free. See also Mark vii. 11, 12.
Also an extravagant and preposterous regard. Matt. viii. 21, 22. suffer
me first to go and bury my father.

Analogous to the relation of parent and child are those of guardian
and ward, teacher and pupil, elder and younger; in a word, of supe-
rior and inferior, whatever be the ground of distinction.

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For the duties of guardians, see 2 Kings xi. 4, &c. he shewed them
the king's son, &C.

The duties of wards. 2 Kings xii. 2. Jehoash did that which was
right in the sight of Jehovah all his days, wherein Jehoiada the priest
instructed him.

The prophet Samuel did not consider it beneath his dignity in
his old age, after having exercised the most important public functions,
to discharge the office of teacher in the schools of the prophets.9
1 Sam. xix. 20. they saw the company of the prophets prophesying, and
Samuel standing as appointed over them.

The duties of pupils. 1 Kings xix. 21. he went after Elijah, and
ministered unto him. 2 Kings ii. 2, 4, 6. I will not leave thee.

The duties of the elder. Prov. xvi. 31. the hoary head is a crown
of glory, if it be found in the way of righteousness. Tit. ii. 2. that the
aged men be sober, grave, temperate, sound in faith, in charity, in
patience.

The reverse. Job xx. 11. his bones are full of the sin of his youth,
which shall lie down with him in the dust. Isai. lxv. 20. the sinner being
an hundred years old shall be accursed.

The duties of the younger. Lev. xix. 32. thou shalt rise up before
the hoary head — . 2 Chron. xxxiv. 3. in the eighth year of his reign,
while he was yet young, he began to seek after God. Job xxxii. 4.

9 It will be remembered that Milton was reproached by his enemies with having been
a schoolmaster. In the Transproser Rehearsed, written by R. Leigh, Oxon. 1673, 12mo. he
is called a Lathi Secretary and an English Schoolmaster^ p. 128. and Salmasius in his posthumous
reply to the ' Defence of the People of England/ describes him as ' ludimagister in schola
triviali Londinensi.' Newton and Symmons have vindicated him from this crime with more
seriousness than the charge seems to deserve.

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Elihu had waited till Job had spoken, because they were elder than he.
v. 6. I am young, and ye are very old; wherefore I was afraid, and
durst not show you mine opinion. Psal. xxv. 7. remember not the sins of
my youth — . cxix. 9. wherewithal shall a young man cleanse his way? — .

cxlviii. 12. young men and maidens praise the name of Jehovah.

Eccles. xi. 9, 10. rejoice, O young man, in thy youth but know thou,

that for all these things God will bring thee into judgement, xii. 1 — 3.
remember now thy Creator in the days of thy youth. 1 Tim. iv. 12. let no
man despise thy youth. 2 Tim. iii. 15. from a child thou hast known the
holy scriptures. Tit. ii. 6. young men likewise exhort to be sober-minded.

The reverse. 2 Kings ii. 23. there came forth little children out of
the city, and mocked him. 2 Chron. xxxvi. 9- Jehoiachin was eight years

old when he began to reign and he did that which was evil in the

sight of Jehovah. Psal. lviii. 3. the wicked are estranged from the womb.
Prov. xx. 11. even a child is known by its doings. Isai. iii. 5. the child
shall behave himself proudly against the ancient.

The duties of superiors. Ruth ii. 4. Boaz said unto the reapers,
Jehovah be with you. Psal. xlix. 20. man that is in honour, and under-
standeth not, is like the beasts that perish. Prov. iii. 35. the wise shall
inherit glory. 1 Pet. iv. 10. as every man hath received the gift, even so
minister the same one to another, as good stewards of the manifold grace
of God.

The reverse. Prov. xxvi. 1. as snow in summer, and as rain in
harvest, so honour is not seemly for a fool. Eccles. x. 5, 6. there is an
evil that I have seen under the sun, as an error which proceedeth from
the ruler ; folly is set in great dignity — . Isai. xxiii. 9. to stain the pride
of all glory — .

We are forbidden to glory in nobility of birth, or in rank, how-
ever exalted. Deut. xxvi. 5, &c. thou shalt speak and say before Jehovah
thy God, A Syrian ready to perish was my father — . Job xii. 21. he

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poureth contempt upon princes. Psal. lxxv. 7. God is the judge, he putteth
down one, and setteth up another, cxiii. 7- he raiseth up the poor out
of tJw dust. Isai. xxxii. 8. the liberal deviseth liberal things, and by
liberal things shall he stand. John i. 13. which were born, not of blood — .
iii. 6. that which is born of the flesh is flesh, viii. 39- if ye were Abra-
ham's children, ye would do the works of Abraham.

Opposed to the proper duty of a superior, is an unauthorized
assumption of censorial power. 1 Pet. iv. 15. a busybody in other men's
matters.

The duties of inferiors. Prov. xxvi. 8. as he that bindeth a stone
in a sling, so is he that giveth honour to a fool. Ruth ii. 4. they answered
him, Jehovah bless thee. v. 7. / pray you, let me glean and gather after
the reapers. 2 Kings ii. 15. they came to meet him, and bowed themselves
to the ground before him. Luke xiv. 9, 10. when thou art bidden, go arid
sit down in the lowest room. Rom. xiii. 7. render therefore to all their
dues honour to whom honour. *

The reverse. James ii. 2, &c. if there come unto your assembly a man
with a gold ring, &c.

The duties of brethren and kinsmen. Gen. iv. 7. unto thee shall
be his desire, and thou shalt rule over him. xiii. 8. let there be no strife,
I pray thee, between thee and me.... for we be brethren, xxix. 11. Jacob
kissed Rachel, and lifted up his voice, and wept. v. 13. he ran to meet
him, and embraced him, and kissed him. xliii. 33. they sat before him,
the first-born according to his birth-right — . Psal. cxxxiii. 1. behold how
good and how pleasant it is for brethren to dwell together in unity.

The reverse. 2 Chron. xxi. 4. he slew all his brethren — . v. 13. and
also hast slain thy brethren of thy father's house, which were better than
thyself. Prov. xviii. 19. a brother offended is harder to be won than a
strong city.

The duties of masters. Exod. xxi. 26, 27. if a man strike the eye
of his servant, or the eye of his maid, that it perish, he shall let him go
free for his eye's sake. Job xxxi. 13. if I did despise the cause of my
man-servant, or of my maid-servant, when they contended with me. Psal.
ci. 6. he that walketh in a perfect way, he shall serve me. cxxvii. 1, 2.
except Jehovah build the house, they labour in vain that build it. Prov.
iii. 33. he blesseth the habitation of the just. xiv. 11. the tabernacle of the
upright shall flourish, xv. 6. in the house of the righteous is much treasure.
xxiv. 3, 4. through wisdom is an house builded, &c. xxvii. 23. be thou
diligent to know the state of thy flocks — . xxix. 21. he that delicately
bringeth up his servant from a child, shall have him become his son at

the length. Luke xvii. 7 — 10. which of you having a servant plowing

will not rather say unto him, Make ready wherewith I may sup doth

he thank that servant because he did the things that were commanded
him ? I trow not. Eph. vi. 9- and ye, masters, do the same things unto
them, forbearing threatening; knowing that your master also is in heaven,
neither is there respect of persons with him. Col. iv. 1. masters, give
unto your servants that which is just and equal, &c. 1 Tim. iii. 5. if
a man know not how to rule his own house, &c.

The reverse. Prov. iii. 33. the curse of Jehovah is in the house of the
wicked, xi. 29- he that troubleth his own house shall inherit the wind.
xiv. 11. the house of the wicked shall be overthrown, xv. 6. in the revenues
of the wicked is trouble, v. 25. Jehovah will destroy the house of the proud.

Respecting the possession of slaves, and the extent of the mas-
ter's authority, see Gen. xvii. 12. he that is born in the house, or
bought with money of any stranger — . Levit. xix. 20. whosoever lieth
carnally with a woman that is a bondmaid, &c. xxv. 44 — 46. both thy
bondmen and thy bondmaids which thou shalt have, &c. 1 Cor. vii. 21, 22.

let every man abide in the same calling wherein he was called art

thou called being a servant, care not for it. See also the epistle to
Philemon. Concerning the forfeiture, by insolvency, of the rights of
freedom, see 2 Kings iv. 1. the creditor is come to take unto him my

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two sons to be bondmen. Matt, xviii. 25. his lord commanded him to be
sold, and his wife, &c.

Respecting the punishment of slaves, see Gen. xvi. 6. behold, the maid
is in thine hand, do to her as it pleaseth thee. Prov. xxix. 19. a servant
will not be corrected by words ; for, though he understand, he will not
answer. Punishment, however, should not exceed due limits. Exod.
xxi. 20, 21, 26, 27. if a man smite his servant, or his maid, and he die — .

Respecting the manumission of Hebrew slaves, see Exod. xxi. 2 — 4.
Levit. xxv. 39, 40. Deut. xv. 12, 13, 16, 17, &c. Jer. xxxiv.

The duties of servants. Gen. xvi. 9. the angel of Jehovah said unto
her, Return to thy mistress, and submit thyself under her hands, xxiv. 9-
the servant put his hand under the thigh of Abraham his master, and
sware to him — . Prov. xvii. 2. a wise servant shall have rule over a son
that causeth shame — . xxv. 13. so is a faithful messenger to them that
send him, for he refresheth the soul of his masters, xxvii. 18. he that
waiteth on his master shall be honoured. Eph. vi. 5 — 8. servants, be
obedient to them that are your masters according to the flesh, with fear
and trembling, in singleness of your heart, as unto Christ — . See also
Col. iii. 22, &c. 1 Tim. vi. 1, 2. let as many servants as are under the
yoke count their own masters worthy of all honour, that the name of God
and his doctrine be not blasphemed: and they that have believing masters,

let them not despise them because they are faithful and beloved. Tit.

ii. 9, 10. exhort servants to be obedient unto their own masters, and to
please them in all things, not answering again, not purloining, but showing
all fidelity, that they may adorn the doctrine of God our Saviour in all
things. 1 Pet. ii. 18, 19. servants, be subject to your masters with all fear,
not only to the good and gentle, but also to the froward ; for this is
thankworthy — .

The reverse. Gen. xvi. 4. her mistress was despised in her eyes.
2 Kings v. 20, &c. Gehazi, the servant of Elisha the man of God, said,

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Behold, my master hath spared Naaman this Syrian, in not receiving
at his hands that which he brought; but as Jehovah liveth, I will run
after him, and take somewhat of him. Prov. x. 26. as vinegar to the

teeth so is the sluggard to them that send him. xxvi. 6. he that

sendeth a message by the hand of a fool cutteth off the feet, and drinketh
damage, xxx. 22, 23. for a servant when he reigneth, &c.

. tlfi '.)

Christian Doctrine: Book II, Chapter 16

CHAP. XVI.

THE REMAINING CLASS OF PRIVATE DUTIES.

JL hus far of domestic duties. We are next to speak of those which
are exercised towards strangers.

The principal virtues in this class are almsgiving and hospitality.

Almsgiving consists in affording relief to the poor, espe-
cially TO SUCH AS ARE BRETHREN, IN PROPORTION TO OUR MEANS,
OR EVEN BEYOND THEM, WITHOUT OSTENTATION, AND FROM THE

motive of true charity.1 Exod. xxiii. 11. the seventh year thou
shall let the land rest, and lie still, that the poor of thy people may eat.
Deut. xv. 2. this is the manner of the release, &c. v. 11. thou shalt open
thine hand wide unto thy brother, to thy poor and to thy needy, in thy
land. xxiv. 19 — 21. when thou cuttest down thine harvest in thy field — .
Luke iii. 11. he that hath two coats, let him impart to him that hath

none. xiv. 12 — 14. when thou mdkest a dinner call not thy friends

lest they also hid thee again hut call the poor, the lame, &c. xvi. 9-

make to yourselves friends of the mammon of unrighteousness, that when
ye fail, they may receive you into everlasting habitations. Christ him-
self, although poor, set us an example of this virtue. John xiii. 29.
that he should give something to the poor. Eph. iv. 28. rather let him
labour that he may have to give to him that needeth.

1 Milton, when speaking of his mother, particularly notices her charitable disposition.

'Londini sum natus matre probatissima, et eleemosynis per viciniam potissimum nota.'

Defensio Secunda pro Populo Anglicano. Prose Works, V. 230.

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In proportion to our means. Matt. x. 42. whosoever shall
give to drink unto one of these little ones a cup of cold water only
in my name — . Luke xi. 41. rather give alms of such things as ye
have. Acts iii. 6. silver and gold have 1 none, but such as I have
give I thee. 2 Cor. viii. 12, 13. if there be first a willing mind, it is
accepted according to that a man hath, and not according to that he
hath not

Or even beyond them. Luke xxi. 4. all these have of their abun-
dance cast in unto the offerings of God, but she of her penury hath cast
in all the living that she had. 2 Cor. viii. 3. to their power, I bear record,
yea, and beyond their power, they were willing of themselves. He subjoins
however, v. 13. I mean not that other men be eased, and ye burdened;
but by an equality, that now at this time your abundance may be a supply
for their want. On this, as on similar occasions, we are to be guided
by geometrical rather than by arithmetical proportion, regulating our
bounty according to the rank and dignity, the education and previous
condition of each individual ; lest we fall into the absurdity of equalizing
those whom nature never intended for an equality.

To the poor ; that is, to such as are unable to support themselves
by their own labour and exertions. Lev. xxv. 35. if thy brother be waxen
poor, and fallen in decay with thee, then thou shalt relieve him : yea,
though he be a stranger. Deut. xv. 7, &c. if there be among you a poor
man, &c. 2 Thess. iii. 10. if any would not work, neither should he eat.
Hence we are not bound to relieve those vagrants and beggars who
are such of choice, and not of necessity, v. 11, 12. we hear that there
are some which walk among you disorderly, working not at all, but are
busybodies ; now them that are such we command and exhort by our
Lord Jesus Christ, that with quietness they work, and eat their own
bread. Among the poor are to be reckoned orphans and widows,
on account, of the desolate situation of the one, and the tender age
of the other. Exod. xxii. 22 — 24. ye shall not c{fflict any widow or
fatherless child. Deut. x. 18. he doth create the judgement of the father-

less and widow, xiv. 28, 29. at the end of three years thou shalt

bring forth all the tithe of thine increase and the stranger, and the

fatherless, and the widow, which are within thy gates, shall come, and
shall eat and be satisfied, xxvii. 19- cursed be he that perverieth the
judgement of the fatherless or widow. Job xxix. 11, &c. because I deli-
vered the poor that cried, and tJie fatherless — . xxxi. 16. if I have with-
held the poor from their desire, or have caused the eyes of the widow to
fail; or have eaten my morsel myself alone, and the fatherless have not
eaten thereof. Psal. lxviii. 5. a father of the fatherless, and a judge of
the widows, is God in his holy habitation, cxlvi. 9. he relieveth the father-
less and widow. Prov. xxiii. 10, 11. enter not into the fields of the father-
less; for their redeemer is mighty. To these may be added such as
are weak or helpless from any cause whatever, and all who are in afflic-
tion, especially for religion's sake. Isai. lviii. 7- is it not to deal thy bread
to the hungry, and that thou bring the poor that are cast out to thy
house f when thou seest the naked, that thou cover him, and that thou
hide not thyself from thine own flesh ? Matt. xxv. 36. naked, and ye
clothed me ; sick, &c. Luke xiv. 13. call the poor, the maimed, the lame,
the blind. Heb. vi. 10. God is not unrighteous to forget your work and
labour of love which ye have showed toward his name, in that ye have
ministered to the saints, and do minister.

Without ostentation. Prov. xxi. 14. a gift in secret pacifieth
anger, and a reward in the bosom strong wrath. Matt. vi. 1, &c. when
thou doest thine alms, do not sound a trumpet before thee — . 2 Cor. viii. 24.
wherefore show ye to them, and before the churches, the proof of your
love, and of our boasting on your behalf.

Out of true charity. 1 Cor. xiii. 3. though I bestow all my goods
to feed the poor, and though I give my body to be burned, and have not
charity, I am nothing. Not therefore of compulsion. 2 Gor. viii. 3.
they were willing of themselves, v. 8. / speak not by commandment, but
by occasion of the forwardness of others, and to prove the sincerity of
your love.

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Scripture everywhere declares that the reward of almsgiving is
great. Job xxix. 11 — 25. when the ear heard me, then it blessed me

because I delivered the poor that cried, &c. Psal. xli. 1. blessed is

he that considereth the poor: Jehovah will deliver him in the time of
trouble, cxii. 9. compared with 2 Cor. ix. 8, 9. God is able to make all
grace abound toward you, that ye, always having all sufficiency in aU
things, may abound to every good work; as it is written, He hath dis-
persed abroad, he hath given to the poor, his righteousness remaineth for
ever. Pro v. xiv. 21. he that hath mercy on the poor, happy is he. xix. 17.
he that hath pity upon the poor lendeth to Jehovah, and that which he
hath given will he pay him again, xxii. 9. he that hath* a bountiful eye
shall be blessed, for he giveth of his bread to the poor, xxviii. 27. he
that giveth to the poor shall not lack. Isai. lviii. 6, &c. is it not to deal
thy bread to the hungry ? &c. then shall thy light break forth as the morn-
ing. Matt. x. 40 — 42. he that receiveth you, receiveth me, and he that
receiveth me, receiveth him that sent me. xxv. 34, 35. come, ye blessed
of my Father .....for I was an hungred, and ye gave me meat — . Luke

xi. 41. give alms and behold, all things are pure unto you. xii. 33.

provide yourselves bags which wax not old, a treasure in the heavens that
faileth not. xiv. 12 — 14. thou shalt be blessed, for they cannot recompense
thee. Acts x. 2 — 4. thy prayers and thine alms are come up for a
memorial before God. 2 Cor. ix. 6. he which soweth bountifully shall reap
also bountifully. 1 Tim. vi. 18, 19. laying up in store for themselves a good
foundation against the time to come, that they may lay hold on eternal life.

On the other hand, the neglect of this duty is condemned, Prov.
xxi. 13. whoso stoppeth his ears at the cry of the poor, he also shall cry
himself, but shall not be heard, xxviii. 27- he that hideth his eyes shall
have many a curse. Matt. xxv. 45. inasmuch as ye did it not to one of
the least of these, ye did it not to me. 2 Cor. ix. 6. he which soweth
sparingly, shall reap also sparingly.

Hospitality consists in receiving under our own roof, or providing
for the kind reception of the poor and strangers ; especially such as are

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recommended to us by the churches, or by our brethren in the faith,
Deut. xxiii. 7, 8. thou shaft not abhor an Edomite, for he is thy brother ;
thou shalt not abhor an Egyptian, because thou wast a stranger in his land.
Job xxxi. 32. the stranger did not lodge in the street — . Rom. xii. 13.
distributing to the necessity of saints, given to hospitality, xvi. 2. that ye
receive her in the Lord, as becometh saints, and that ye assist her in
whatsoever business she hath need of you, for she hath been a succourer
of many, and of myself also. Heb. xiii. 2. be not forgetful to entertain
strangers ; for thereby some have entertained angels unawares. 1 Pet.
iv. 9. use hospitality one to another without grudging. 3 John 5, 6, &c.
beloved, thou doest faithfully whatsoever thou doest to the brethren, and
to strangers; which have borne witness of thy charity before the church.
The reward of a hospitable spirit is signally exemplified in the woman
of Sarepta, and in the Shunammite, who received prophets under their
roof.

Injury or oppression of guests or strangers was forbidden by various
laws, recorded Exod. xxii. 21, &c Levit. xix. 33, 34. Deut. x. 18, 19.

w Opposed to this is inhospitality. Deut. xxvii. 19. cursed be he
that perverteth the judgement of the stranger. Ezek. xxii. 29- they have
vexed the poor and needy, yea, they have oppressed the stranger wrong-
fully. 3 John 10. not content therewith, neither doth he himself receive
the brethren, and forbiddeth them that would, and casteth them out of the
church.

Christian Doctrine: Book II, Chapter 17

CHAP. XVII.

Of
public Duties towards our Neighbour.

Hitherto we have treated of the private duties of man towards his
neighbour. Public duties are of two kinds, political and ecclesiastical.

Under political duties are comprehended the obligations of the
magistrate and the people to each other, and to foreign nations.

The duties of the magistrate to the people are described
Exod. xxiii. 8. thou shalt take no gift, for the gift blindeth the wise.
xxxii. 11. Moses besought Jehovah his God, and said, Jehovah,
why doth thy wrath wax hot against thy people? Lev. xix. 15. thou
shalt not respect the person of the poor, nor honour the person of the
mighty ; but in righteousness shalt thou judge thy neighbour. Num. xi.
•11, &c. wherefore have I not found favour in thy sight, that thou lay est
the burden of all this people upon me? xiv. 13. Moses said unto
Jehovah, Then the Egyptians shall hear it — . Deut. i. 9. I am not able
to bear you myself alone, xvii. 20. that his heart be not lifted up above
his brethren, and that he turn not aside from the commandment to the
right hand or to the left. 1 Kings ii. 3. keep the charge of Jehovah thy
God — . iii. 8 — 10. give thy servant an understanding heart to judge thy
people — . See also 2 Chron. i. 10. 1 Chron. xiii. 2. David said unto all
the congregation of Israel, If it seem good unto you, and that it be of
Jehovah our God, let us send abroad unto our brethren every where — .
xxviii. 2. hear me, my brethren, and my people. 2 Chron. xix. 6. he
said to the judges, Take heed what ye do, for ye judge not for man, but

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for Jehovah, who is with you in the judgement. Psal. lxxii. 2. he shall
judge thy people with righteousness, and thy poor with judgement, lxxv. 2.
when I shall receive the congregation, I will judge uprightly, lxxxii. 3.
defend the poor and fatherless. Prov. xi. 14. where no counsel is, the
people fall; but in the multitude of counsellors there is safety, xvi. 12.
it is an abomination to kings to commit wickedness, for the throne is esta-
blished by righteousness, xxix. 4. the king by judgement establisheth the
land, but he that receiveth gifts overthroweth it. xviii. 17. he that is
first in his own cause seemeth just, but his neighbour cometh and searcheth
him. xx. 8. a king that sitteth in the throne of judgement scattereth away
all evil with his eyes. xxiv. 23. it is not good to have respect of persons
in judgement, xxxi. 1 — 10. the words of king Lemuel, &c. Jer. xxi. 12.
thus saith Jehovah... Execute judgement in the morning, xxii. 3, 4. execute
ye judgement and righteousness. Neh. v. 14. from the time that I was

appointed to be their governor / and my brethren have not eaten

the bread of the governor. Matt. xx. 25 — 27. ye know that the princes
of the Gentiles exercise dominion over them, and they that are great
exercise authority upon them ; but it shall not be so among you ; but
whosoever will be great among you, let him be your minister. See also
Mark x. 42, &c. Luke xxii. 25, &c. Rom. xiii. 3, 4. rulers are not

a terror to good works, but to the evil for he is the minister of God

to thee for good.

In the matter of reward and punishment. Psal. ci. 4, &c. afro-
ward heart shall depart from me mine eyes shall be upon the

faithful of the land. Inordinate punishment is forbidden. Deut. xxv. 3.
forty stripes he may give him, and not exceed. 1 Kings ii. 26. thou
art worthy of death, but I will not at this time put thee to death,
because, &c.

The right of the magistrate as regards the sword. Gen. ix. 6.

whoso sheddeth man's blood, by man shall his blood be shed. Job xii. 18.

he looseth the bond of kings. Psal. lxxv. 6. promotion cometh neither

from the east, nor from the west, nor from the south. Prov. viii. 15, 16.

4 u

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by me kings reign. Dan. ii. 21. he changeth the times and the seasons.
iv. 17. that the living may know that the most High ruleth in the kingdom
of men. v. 18 — 20. the most high God gave Nebuchadne%%ar thy father

a kingdom, and majesty, &c but when his heart was lifted up

he was deposed from his kingly throne. Rom. xiii. 1, &c. let every soul

be subject unto the higher powers for he beareth not the sword in

vain; if therefore not in vain, much less for the injury of the
good.8 1 Pet. ii. 13, 14. as unto them that are sent by him for the punish-
ment of evil doers.

Of the election of magistrates, see Exod. xviii. 21. thou shalt pro-
vide out of all the people able men, and place such over them.

Numb. xi. 16, 17, 25. gather unto me seventy men — . Deut. i. 13, &c.
take you wise men and understanding — . 1 Sam. xi. 15. compared with

xii. 1. all the people went to Gilgal, and there they made Saul king

behold, I have hearkened unto your voice in all that ye said unto me, and
have made a king over you. 2 Sam. ii. 4. the men of Judah came, and
there they anointed David king over the house of Judah.

The following texts show what is contrary to the duties of the
magistrate. Psal. xxvi. 10. their right hand is full of bribes, xciv. 20.
shall the throne of iniquity have fellowship with thee ? Prov. xvii. 23.
a wicked man taketh a gift out of the bosom to pervert the ways of judge-
ment, xxi. 7. they refuse to do judgement, xxviii. 15, 16. as a roaring
lion and a ranging bear, so is a wicked ruler over the poor people.
xxix. 4. he that receiveth gifts overthroweth the land. v. 12. if a ruler
hearken to lies, all his servants are wicked. Eccles. iv. 13. better is a poor
and wise child, than an old and foolish king who will no more be admo-
nished, x. 5, 6. there is an evil which I have seen under the sun, as an

2 ' Definiendo enim explicate nequis errare et opiniones hinc stolidas aucupari possit, qui
sint magistratus potestatis hujus ministri, et quam ob causam subjectos esse nos hortetur;
' Magistratus non sunt timori bonis operibus, sed malis ; boni a potestate hac laudem adi-
piscentur ; magistratus minister est Dei nostro bono datus ; non frustra gladium gerit, vindex
ad iram ei qui malum facit." Pro Populo Anglicano Defensio. Prose Works, V. 87.

699

error which proceedeth from the ruler; folly is set in great dignity — .
v. 16, 17. woe to thee, O land, when thy king ,is a child, and thy princes
eat in the morning. Isai. i. 23. thy princes are rebellious and companions
of thieves, every one loveth gifts, and followeth after rewards, they judge
not the fatherless, neither doth the cause of the widow come unto them.
iii. 4. / will give children to be their princes, and babes shall rule over
them. v. 12. as for my people, children are their oppressors, and women
rule over them. v. 14. Jehovah will enter into judgement with the ancients
of his people — . v. 23. which justify the wicked for reward, x. 12.
/ will punish the fruit of the stout heart of the king of Assyria. Ezek.
xxix. 3. behold, I am against thee, Pharaoh king of Egypt, &c. Amos
v. 7- ye who turn judgement to wormwood — . See also vi. 12. Micah
iii. 11. the heads thereof judge for reward — . vii. 3. the prince asketh,
and the judge asketh for a reward.

The licentiousness of courts is exposed, Gen. xii. 15. the princes
also of Pharaoh saw her and commended her before Pharaoh. Prov.
xxv. 5. take away the wicked from before the king, and his throne shall
be established in righteousness. 2 Chron. xxiv. 17. after the death of
Jehoiada came the princes of Judah, &c. Isai. xxii. 15, 16. get thee
unto this treasurer, even unto Shebna, which is over the house, &c. 1 Kings
xxi. 7. Je%ebel his wife said unto him, Dost thou now govern the kingdom
of Israel '? Esth. iii. 6. he thought scorn to lay hands on Mordecai
alone — . v. 9- if it please the king, let it be written that they may be
destroyed. Dan. vi. 7. all the presidents of the kingdom have con-
sulted together to make a royal decree — .

It is especially the duty of the magistrate to encourage religion and
the service of God (public worship in particular), and to reverence the
church. Isai. xlix. 23. kings shall be thy nursing fathers, and their
queens thy nursing mothers ; they shall bow down to thee with their face
toward the earth, and lick up the dust of thy feet. That the church,
however, does not stand in need of the superintendence of the magis-
trate, but that, if left in peace, she is fully qualified, in the exercise

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700

of her own proper laws and discipline, to govern herself aright, and
enlarge her boundaries, is evident from Acts ix. 81. then had the churches
rest throughout all Judea and Galilee and Samaria, and were edified, and
walking in the fear of the Lord and in the comfort of the Holy Ghost,
were multiplied.

Religion therefore is to be protected by the magistrate, not forced
upon the people.3 Josh. xxiv. 15. if it seem evil unto you to serve

Jehovah, choose you this day whom ye will serve but as for me and

my house, we will serve Jehovah. Psal. cv. 14. he suffered no man to do
them wrong, yea, he reproved kings for their sokes, saying, Touch not
mine anointed, and do my prophets no harm. If then kings are for-
bidden to exercise violence against religious persons in any matter what-
ever, much more are they forbidden to force the consciences of such
persons in the matter of religion itself, especially on points where the
magistrate is fully as liable to be mistaken as the pope, and is
actually mistaken in many instances ; unless indeed they are content,
like him, to be accounted antichrist, a name given to the pope
himself chiefly from his encroachments on the consciences of man-
kind. True it is, that the Jewish kings and magistrates interposed
their judgement in matters of religion, and even employed force in
the execution of their decrees ; but this was only in cases where the law
of God was clear and express, and where the magistrate might safely
decide without danger of mistake or controversy. In our own times, on
the contrary, Christians are on many occasions persecuted or subjected

3 See on this and the following paragraph the treatise On Civil Power in Eccle-
siastical Causes, throughout. Again, in the History of Britain : * While they taught com-
pulsion without convincement, which not long before they complained of as executed
unchristianly against themselves, these intents are clear to have been no better than anti-
christian; setting up a spiritual tyranny by a secular power, to the advancing of their
own authority above the magistrate, whom they would have made their executioner to
punish church-delinquencies, whereof civil laws have no cognizance.' Prose Works, IV. 84.
This was one of the paragraphs omitted for political reasons in all the early editions
of the History of Britain. It appeared first in the collection of Milton's Works published
in 2 vols, folio, 1738.

701

to punishment for matters either purely controversial, or left by Chris-
tian liberty to the judgement of each believer, or concerning which
there is no express declaration in the gospel. Against such magis-
trates, Christians only in name, many heathen and Jewish rulers will
rise in judgement, and among the rest Pontius Pilate himself, whose
deference to Jewish opinions was such, that he did not think it dero-
gatory to his proconsular dignity to go out to speak to the Jews,
when they, from a religious scruple, declined entering the judge-
ment-hall. John xviii. 28, 29. So also Gamaliel, Acts v. 39. if it be
of God, ye cannot overthrow it; and Gallio, xviii. 15. / will be no
judge of such matters.

For if even the ecclesiastical minister is not entitled to exercise abso-
lute authority over the church, much less can the civil magistrate claim
such authority.4 2 Cor. i. 24. not for that we have dominion over
your faith, but are helpers of your joy : for by faith ye stand. Coloss.
ii. 18. let no man beguile you of your reward in a voluntary humility, &c.
1 Pet. v. S. neither as being lords over God's heritage. Rom. xiv. 4. who
art thou that judgest another man's servant ? See also James iv. 12. For
other arguments to the same effect, I refer to Book I. of this treatise,
under the heads of Christ's kingdom, faith, the gospel, Christian liberty,
church discipline and its objects. Undoubtedly, as the kingdom of
Christ is not of this world, so neither is it sustained by force and
compulsion, the supports of earthly rule. Hence the outward profes-
sion of the gospel ought not to be made a matter of constraint; and
as to the inner parts of religion, faith and liberty and conscience, these
are beyond its power, being from their very nature matter of eccle-
siastical discipline alone, and incapable of being affected by the deter-
minations of human tribunals : not to mention the absurdity and
impiety of compelling the conscientious to adopt a religion which

4 'Why did he lay restraints, and force enlargements upon our consciences in things
for which we were to answer God only and the church? God bids us 'be subject for
conscience sake,' that is, as to a magistrate, and in the laws, not usurping over spiritual
things, as Lucifer beyond his sphere.' Answer to Eikon Basilike. Prose Works, III. 34.

702

they do not approve, or of constraining the profane to bear a part
in that public worship from which God has interdicted them. Psal.

16, 17. unto the wicked God said, What hast thou to do to declare my
statutes, or that thou shouldest take my covenant in thy mouth f Prov.
xv. 8. and xxi. 27. the sacrifice of the wicked is an abomination ; how
much more when he bringeth it with a wicked mind?

For the duties of the people towards the magistrate, see Exod,
xxii. 28. thou shalt not revile the gods, nor curse the ruler of thy people,
2 Sam. xxi. 17- then the men of David sware unto him, saying, Thou
shalt go no more out with us to battle, that thou quench not the light of
Israel. Prov. xxiv. 21, 22. my son, fear thou Jehovah and the king.
xxix. 26. many seek the ruler's favour, but every man's judgement
cometh from Jehovah. Eccles. viii. 2. / counsel thee to keep the king's
commandment, and that in regard of the oath of God. Matt. xxii. 21.
render unto Ccesar the things that are Ccesar's, and unto God the things
that are God's. Rom. xiii. 1. let every soul be subject unto the higher
powers — . 1 Tim. ii. 1, 2. / exhort therefore, that first of all supplica-
tions be made for all men, for kings, and for all that are in autho-
rity. Tit. iii. 1. put them in mind to be subject to principalities and
powers, to obey magistrates, to be ready to every good work. 1 Pet. ii. 13.
submit yourselves to every ordinance of God for the Lord's sake.

Even towards unjust magistrates. Matt. xvii. 26, 27. then are the
children free ; notwithstanding, lest we shoidd offend them, &c. Acts

xxiii. 4, &c. revilest thou God's high priest ? J wist not, brethren,

that he was the high priest: for it is written, Thou shalt not speak evil of
the ruler of thy people. Those cases must be excepted, in which compli-
ance with the commands of men would be incompatible with our duty
towards God. Exod. i. 17. the midwives feared God, and did not as the
king of Egypt commanded them. ii. 2. she hid him three months. Josh,
i. 17. only Jehovah thy God be with thee — . 1 Sam. xiv. 45. so the people
rescued Jo?iathan, that he died not. xx. 1, &c. he said unto him, God
forbid, thou shalt not die. xxii. 17. the servants of the king would not put

703

forth their hand. 2 Chron. xxi. 10. Libnah revolted from under his
hand, because he had forsaken Jehovah God of his fathers, xxvi. 18.
they withstood Uzziah the king. Esth. iii. 2, 4. Mordecai bowed not, nor
did him reverence. Dan. iii. 16. we are not careful to answer thee in
this matter, v. 18. if not, be it known unto thee, O king, that we icitt
not serve thy gods. vi. 10. when Daniel knew that the writing was
signed, he went into his house, &c. Acts iv. 19- whether it be right in
the sight of God to hearken unto you more than unto God, judge ye.
Hebr. xi. 23. by faith Moses when he was born was hid three months of
his parents and they were not afraid of the king's commandment.

Opposed to this are, first, rebellion. Numb. xvi. 1. now Korah

took men — . 2 Sam. xx. 1. and there happened to be there a man of
Belial, whose name was Sheba, &c.

Secondly, obedience in things unlawful. 1 Sam. xxii. 18. Doeg the
Edomite turned, and he fell upon the priests, he.

The opinion maintained by some, that obedience is due to the
commands not only of an upright magistrate, but of an ususper, and
that in matters contrary to justice, has no foundation in Scripture.5
For with regard to 1 Pet. ii. 13. submit yourselves to every ordinance of
man, it is evident from v. 14. that although this passage comprehends all
human ordinances, all forms of government indiscriminately, it applies to
them only so far as they are legitimately constituted. The eighteenth
verse, which is alleged to the same purpose, relates to servants exclu-
sively, and affords no rule for the conduct of free nations, whose rights
are of a kind altogether distinct from those of purchased or hired servants.
As for the obedience of the Israelites to Pharaoh, we have no means of

5 ' Neither God nor nature put civil power into the hands of any whomsoever, but to
a lawful end, and commands our obedience to the authority of law only, not to the tyran-
nical force of any person.' Answer to Eikon Basilike. Prose Works, III. 52. e Quae autem
potestas, qui magistratus, contraria his facit, neque ilia, neque hie, a Deo proprie ordi-
natus est. Unde neque tali vel potestati vel magistratui subjectio debetur aut praecipitur,
neque nos prudenter obsistere prohibemur.' Pro Populo Anglicano Defcnsio. V. 88.

704

ascertaining whether it was voluntary or compulsory, or whether in
obeying they acted rightly or otherwise, inasmuch as we are nowhere
told, either that they were enjoined to obey him, or that their obe-
dience was made matter of commendation. The conduct of Daniel in
captivity is equally foreign to the purpose, as under his circumstances it
was impossible for him to act otherwise. Besides, it is written, Psal. lx. 4.
thou hast given a banner to them that feared thee, that it may be dis-
played because of the truth. That it may be the part of prudence to
obey the commands even of a tyrant in lawful things, or, more pro-
perly, to comply with the necessity of the times for the sake of public
peace, as well as of personal safety,6 I am far from denying.

The duties of the magistrate and people towards their neigh-
bours regard the transactions of peace and war.

Under the head of peace are included international treaties. In
order to ascertain whether, in particular cases, these may be lawfully
contracted with the wicked, we ought to consider the purposes for
which treaties are concluded, whether simply for the sake of peace,
or of mutual defence and closer intimacy.

Of the former class are the confederacy of Abraham with the men
of Mamre, Gen. xiv. 13. and with Abimelech, xxi. 27. that of Isaac
with Abimelech, xxvi. 29 — 81. that of Solomon with Hiram, 1 Kings
v. 12. from which examples the lawfulness of such alliances appears
evident.

Of the latter class are the treaties of Asa with Benhadad, 1 Kings
xv. 19. of Jehoshaphat with the house of Ahab, 2 Chron. xviii. 1.

8 This is a remarkable passage, considering the prominent part taken by the author
not only against the monarchy, but against the monarch himself. It is evident that his
experience of the miseries caused by the civil disturbances of those evil times had taught
him that a regard to the general good might sometimes render a temporary sacrifice of
abstract rights not inconsistent with the sincerest love of political or religious liberty.

;o5

compared with xix. 2. of Amaziah with the Israelites, xxv. 6—8. of
Ahaz with the Assyrians, 2 Kings xvi. 7- and that which the Jews
sought to contract with the Egyptians, Isai. xxx. 2, &c. These were
unlawful, and led to calamitous results. Exod. xxiii. 32. thou shaft
make no covenant with them, nor with their gods, xxxiv. 12. take
heed to thyself lest thou make a covenant with the inhabitants of the
land whither thou goest, lest it be for a snare in the midst of thee. See
also v. 15. Deut. vii. 4. they will turn away thy son from following me.
Ezek. xvi. 26. thou hast committed fornication with the Egyptians thy
neighbours, great of flesh. 2 Cor. vi. 14. be not ye unequally yoked with
unbelievers, for what fellowship hath righteousness with unrighteousness,
and what communion hath light with darkness?

Asa, 2 Chron. xvi. 3. and Zedekiah, xxxvi. 13. Ezek. xvii. are ex-
amples of the violation of treaties.

On the subject of asylums see Num. xxxv. 6 — 15. Deut. xxiii. 15.

With regard to the duties of war, it is enjoined, first, that
it be not undertaken without mature deliberation. Prov. xx. 18.
xxiv. 6. Luke xiv. 31. what king going to make war against another
king sitteth not down first and consulteth — f Secondly, that it be
carried on wisely and skilfully. 1 Sam. xiv. 28. thy father straitly
charged the people with an oath, &c. xxiii. 22. 'it is told me that he
dealeth very subtilly. Prov. xxi. 22. a wise man scaleth the city of
the mighty. Thirdly, that it be prosecuted with moderation. Deut.
xx. 19. thou shalt not destroy the trees thereof, &c. Fourthly, that it
be waged in a spirit of godliness. Deut. xxiii. 9, &c. when the host
goeth forth against thine enemies, then keep thee from every wicked
thing, xxxii. 29, 30. O that they were wise ...... how should one chase

a thousand — / 1 Sam. vii. 10. as Samuel was offering up the burnt-
offering...... Jehovah thundered with a great thunder oh that day against

the Philistines. Isai. xxxi. 6. turn ye unto him...... then shall the Assy-
rian fall with tfie sword. Amos i. 13. because they have tipped up the

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women with child of Gilead, that they might enlarge their border.
Fifthly, that no mercy be shown to a merciless enemy. 1 Sam.
xv. 33. as thy sword hath made women childless, so shall thy mother
be childless among women. PsaL xviii. 41, 42. they cried, but there was

none to save them then did I beat them, small as the dust before the

wind. lx. 8. Moab is my wash-pot; over Edom will I cast out my
sfloe — m Jer. xlviii. 10. cursed be he that keepeth back his sword from
blood. Sixthly, that our confidence be not placed in human strength,
but in God alone. Exod. xiv. 17, 18. / will get me honour upon Pha-
raoh and all his host. Deut. xx. 1. when thou goest out to battle against
thine enemies, and seest horses and chariots, &c. 1 Sam. xiv. 6. there is
no restraint to Jehovah to save by many or by few. xvii. 4?. all this
assembly shall know that Jehovah saveth not with sword and spear.
Psal. xxxiii. 16, 17- there is no king saved by the multitude of an lwst — .
xliv. 2, &c. thou didst drive out the heathen with thine hand — . lx. 1.
O God, thou hast cast us off, &c. cxliv. 1. blessed be Jehovah my
strength, which teacheth my hands to war. cxlvii. 10. he delighteth not
in the strength of the horse, v. 13. he hath strengthened the bars of
thy gates — . Prov. xxi. 31. the horse is prepared against the day of
battle ; but safety is of Jehovah. 2 Chron. xiv. 11. it is nothing with
thee to help, whether with many, or with them that have no power — .
xx. 21. he appointed singers unto Jehovah, &c. xxiv. 24. the army of
the Syrians came with a small company of men, and Jehovah delivered
a very great host into their hand. Isai. v. 26. he will lift up an ensign
to the nations from far, &c. Jer. xxi. 4. / will turn back the weapons
of war that are in your hands — . xxxvii. 10. for though ye had smitten
the whole army of the Chaldeans that fight against you, kc. Ezek. xiii. 5.
ye have not gone up into the gaps, neither made up the hedge for the
house of Israel — . Zech. x. 5, 6. they shall be as mighty men which
tread down their enemies in the mire of the streets in the battle- — . Amos
ii. 14. the strong shall not strengthen his force. Seventhly, that the
booty be distributed in equitable proportions. Numb. xxxi. 27. divide
the prey into two parts between them that took the war upon them,
who went out to battle, and between all the congregation. Deut. xx. 14.

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all the spoil thereof shall thou take unto thyself, and thou shalt eat the
spoil of thine enemies. Josh. xxii. 8. he blessed them, and he spake unto
them, saying, Return with much riches unto your tents — . 1 Sam. xxx.
24. as his part is that goeth down to the battle, so shall his part he
that tarrieth by the stuff.

There seems no reason why war should be unlawful now, any
more than in the time of the Jews ; nor is it anywhere forbidden
in the New Testament. Psal. cxlix. 6. let a two-edged sword be in
their /tand. Two centurions, namely, the man of Capernaum and
Cornelius, are reckoned among believers, Matt. viii. Acts x. Neither
does John exhort the soldiers to refrain from war, but only from
wrong and robbery ; Luke iii. 14. he said unto the soldiers, Do violence
to no man — . 1 Cor. ix. 7- who goeth a warfare any time at his own
charges? Paul likewise availed himself of a guard of soldiers for his
personal security ; Acts xxiii. 17- bring this young man unto the chief
captain.

The observance of the divine commandments is the source of
prosperity to nations. See Levit. xxvi. It renders them flourishing,
wealthy, and victorious, Deut. xv. 4 — 6. lords over many nations, v. 6.
xxvi. 17 — 19- exalted above all others, xxviii. 1, &c. a chapter which
should be read again and again by those who have the direction
of political affairs.7 Compare also chap. xxix. and iv. Judges ii. and iii.

7 For Milton's opinion of the value of the Scriptures as teachers of political wisdom,
see Paradise Regained, IV. 353.

Their orators thou then extoll'st, as those
The top of eloquence, statists indeed,
And lovers of their country, as may seem ;
But herein to our prophets far beneath,
As men divinely taught, and better teaching
The solid rules of civil government ,rw
In their majestic unaffected style
Than all the oratory of Greece and Rome.
In them is plainest taught, and easiest learnt

4x2 What

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and Psal. xxxiii. 12. blessed is the nation whose God is Jehovah. Prov.
xi. 11. by the blessing of the upright the city is exalted, xiv. 34. right-
eousness exalteth a nation, xxviii. 2. for the transgression of a land
manif are the princes thereof See also Isai. iii. and xxiv. xlviii. 18.

0 that thou hadst hearkened to my commandments ! See also Jer. v.
Ezek. vii.

The consequences of impiety to nations are described, Isai. iii. 7.
in my house is neither bread nor clothing, make me not a ruler of the
people, lvii. 9, 10, 13. thou wentest to the king with ointment — . Hos.
v. 13. when Ephraim saw his sickness, &c. vii. 11, 12. Ephraim also is
like a silly dove without heart — . xii. 1. Ephraim feedeth on wind, and
followeth after the east wind — . Habak. ii. 12. woe to him that buildeth
a town with blood.

Public ecclesiastical duties consist in the reciprocal obligations
of ministers, and of the church considered collectively and individually.

The duties of ministers towards the church in general,

AND TOWARDS INDIVIDUAL BELIEVERS IN PARTICULAR, are Stated in

the first book, in the chapter on ministers. Towards the church in
general: Jer. i. 7, 8. say not, I am a child: for thou shalt go to all that

1 shall send thee, &c. v. 17 — 19. gird up thy loins, and arise, and speak
unto them all that I command thee. xv. 10, 11. woe is me, my mother, that
thou hast borne me a man of strife and a man of contention to the whole
earth, xviii. 19, &c. remember that I stood before thee to speak good

for them. xx. 7, &c. thou hast deceived me, and I was deceived /

am in derision daily. Isai. lviii. 1. cry aloud, spare not, lift up thy voice
like a trumpet, and show my- people their transgression — . Ezek. ii. 6.
thou, son of man, be not afraid of them, &c. iii. 8, 9. behold, I have
made thy face strong against their faces — . xxxiii. 2 — 31. son of man,

What makes a nation happjr, and keeps it so,
What ruins kingdoms, and lays cities flat;
These only with our law best form a king.

709

speak to the children of thy people, &c. Matt. iv. 19- follow me, and 1
will make you fishers of men. viii. 21, 22. suffer me first to go and
bury my father ; but Jesus said unto him, Follow me, and let the dead
bury their dead. ix. 11. why eateth your Master with publicans and
sinners ? but when Jesus heard that, he said unto them, They that be
whole need not a physician, but they that are sick. v. 36. he was

moved with compassion on them, because they were scattered

abroad — . x. 14. whosoever shall not receive you, nor hear your words,
&c. xiii. 52. every scribe tvhich is instructed unto the kingdom of heave?/
is like unto a man that is an householder, which bringeth forth out of
his treasure things new and old. xviii. 12. if a man have an hundred
sheep, and one of them be gone astray, &C. Acts xiii. 51. they shook
off the dust of their feet against them, xviii. 6. when they opposed them-
selves, and blasphemed, he shook his raiment, and said unto them — .
2 Cor. ii. 17. we are not as many, which corrupt the word of God, but
as of sincerity, but as of God, in the sight of God speak we in Christ.
1 Thess. ii 5. neither at any time used we flattering words, as ye know.
Tit. ii. 7. in all things showing thyself a pattern of good icorks.

Opposed to the above are the ignorant, the slothful, the timid,
flatterers, the dumb, false teachers, the covetous, the ambitious. Isai.
ix. 15. the prophet that teacheth lies, he is the tail. Ezek. xliv. 8. ye
have set keepers of my charge in my sanctuary for yourselves ; as was
done by bishops formerly, and is not unfrequently practised by ma-
gistrates in the present day, thus depriving the people of their privilege
of election. Isai. lvi. 10. his watchmen are blind, &c. For an example
of flatterers, see 2 Chron. xviii. 5. the king of Israel gathered together
of prophets four hundred men, &c. Neh. vi. 12. lo, I perceived that
God had not sent him. Jer. ii. 8. the priests said not, Where is Jeho-
vah? v. 14. because ye speak this word, &c. v. 31. the prophets pro-
phesy falsely, vi. 13, 14. from the least of them even unto the greatest,
&zc. viii. 9. lo, they have rejected t/te word of Jehovah, and what wisdom
is in them ? x. 21. the pastors are become brutish, xiv. 13 — 15, 18. thus
saith Jehovah concerning the prophets that prophesy in my name, &c.

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xxiii. 9, &c. mine heart- is broken within me, because of the prophets.
In this class are to be placed Hananiah, chap, xxviii. with the two
other prophets mentioned in chap. xxix. 21. and Shemaiah, v. 24, &c.
because thou hast sent letters in my name unto all the people that are

at Jerusalem saying, Jehovah hath made thee piiest in the room of

Jehoiada, &c. and Amaziah, Amos vii. 10 — 17. Jer. 1. 6. their shep-
herds have caused them to go astray. Lament, ii. 14. thy prophets have
seen vain and foolish things for thee. iv. 13. for the sifis of the pro-
phets— . Ezek. xiii. 2, &c. prophesy against the prophets of Israel, &c.
xxii. 26. her priests have violated my law. v. 28. her prophets have
daubed them with untempered mortar, xxxiv. 2, &c. son of man, pro-
phesy against the shepherds of Israel — . Hos. vi. 9. as troops of robbers
wait for a man, so the company of priests murder in the way, &c.
Amos viii. 11. / will send a famine in the land, not a famine of bread,
&c. Mic. iii. 5, 6. thus saith Jehovah concerning the prophets that make
my people err — . v. 11. the heads thereof judge for reward, and tlie
priests thereof teach for hire — . Zeph. iii. 4. her prophets are light and
treacherous — . Zech. xi. 15, 16. take unto thee yet the instruments of
a foolish shepherd, v. 17. woe to the idol shepherd that leaveth the flock.
xiii. 2, &c. / will cause the prophete and the unclean spirit to pass out
of the land. Mai. ii. 1 — 10. now, O ye priests, this commandment is for
you. John ii. 16. he said unto them that sold doves, Take these things
hence, &c. x. 10. the thief cometh not but for to steal, and to kill, and to
destroy. 2 Pet. ii. 1, &tc. there were false prophets also among the people,
even as there shall be false teachers among you.

The duties of the whole church and of individual be-
lievers towards their ministers are stated Book I. in the chapter
concerning the ministers and people; to which many of the following
texts may also be referred. Matt. ix. 37, 38. the harvest truly is
plenteous, but the labourers are few ; pray ye therefore the Lord of the
harvest — . x. 40, &c. he that receiveth you receiveth me, and he that re-
ceiveth me receiveth him that sent me. See also John xiii. 20. Luke
viii. 18. take heed therefore how ye hear ; for whosoever hath, to him shall

711

be given, and whosoever hath not, from him shall be taken even that which
he seemeth to have. Philipp. iii. 17, 18. brethren, be followers together of
me, &c. 1 Thess. v. 12, 13. we beseech you, brethren, to know them that
labour among you, and are over you in the Lord, and admonish you ;
and to esteem iliem very highly in love, for their work's sake. Heb. xiii. 7.
remember them which have the rule over you. v. 17, 18. obey them that
have the rule over you, and submit yourselves, for they watch for your
souls as they that must give account, that they may do it with joy and
not with grief , for that is unprofitable for you. Jer. xxiii. 16. hearken
not unto the words of the prophets that prophesy unto you ; they make you
vain ; they speak a vision of their own heart, and not out of the mouth of
Jehovah.

The contrary conduct is condemned, Isai. xxx. 9, 10. this is a rebel-
lious people, &c. Jer. xliii. 2. saying unto Jeremiah, Thou speakest
falsely; Jehovah our God hath not sent thee — . Micah ii. 6. prophesy
ye not; say ye to them that prophesy, &c. v. 11. if a man walking
in the spirit and falsehood do lie, saying, &c. Luke vii. 29, 30. the
Pharisees and lawyers rejected the counsel of God against themselves,
being not baptized of him. 3 John 9- I wrote unto the church, but Dio-
trephes, who loveth to have the pre-eminence among them, receiveth us not.

THE END.

Colophon

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