No. 53 Cornhill.
1811.
Published according to Act of Congress.
PART II. |
|
CHAP. IV. |
|
| Page | |
| SECT. VI. On Saving Faith, |
5 |
SECT. VII. On Justification by Faith, |
49 |
SECT. VIII. On the Covenant of Grace, |
84 |
SECT. IX. On the Manner of the Dispensation of the Covenant of Grace, and the Preaching of the Gospel, |
96 |
SECT. X. On the Perseverance of Believers, |
114 |
SECT. XI. Concerning Assurance of Salvation, |
124 |
SECT. XII On Election, |
142 |
SECT. XIII. Believers not perfectly holy in this Life, |
167 |
SECT. XIV. On Death—A Separate State—The General Resurrection—Judgment—The Eternal State of Happiness and Misery, |
184 |
CHAP. V. |
|
Concerning the Church of Christ, |
223 |
SECT. I. General Observations concerning the Church of Christ, |
ib. |
SECT. II. The Officers of the Visible Church, |
231 |
SECT. III. On the Public Institutions, Ordinances and Worship of the Church—Public Worship—The Christian Sabbath—Baptism—The Lord’s Supper, |
240 |
SECT. IV. Concerning the Discipline of the Church, |
348 |
CHAP. VI. |
|
On Christian Practice, |
361 |
Conclusion, |
396 |
TREATISE on the MILLENNIUM. |
|
DEDICATION, |
412 |
INTRODUCTION, |
413 |
SECT. I. In which it is shewn from the Scripture that the Church is to enjoy a prosperous and happy State in this World during a thousand Years, |
417 |
SECT. II. What is implied in the Millennium—The peculiar Happiness and Glory of that Day. |
444 |
SECT. III. When the Millennium will begin, |
477 |
SECT. IV. What will take place before the Millennium, to prepare the Way for the Introduction of it. |
489 |
CONCERNING SAVING FAITH.
I. Saving faith is represented in many passages of scripture as
consisting in a belief and assurance of the truth and reality of those things which
are revealed and asserted by God in the divine oracles. Or a conviction and assured
knowledge, that the gospel is true; that Jesus Christ is the Son of God, and the
Saviour of the
This is the account given of faith in the most express definition
of it in the Bible. “Now faith is the substance of things hoped for, and the evidence
of things not seen.”
When Peter said to Jesus, “Thou art the Christ, the Son of the living God,” Jesus answered and said unto him, “Blessed art thou, Simon Barjona; for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.” Upon this we may observe,
1. That the faith which Peter professes, is a belief and assurance that Jesus of Nazareth was indeed the Son of God, the Messiah who was to come into the world.
2. That Christ declares this to be saving faith, in pronouncing Peter blessed upon this, and asserting that this faith was the effect of divine, supernatural influences.
Very parallel to this is what St. John asserts concerning faith.
“Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and
he in God.”
The same description of saving faith is found in the words of
St. Paul, “If thou shalt confess with thy mouth the Lord Jesus, and shalt believe
in thine heart that God raised him from the dead, thou shalt be saved.”
In all these passages faith is represented as that by which the
truth is seen, so that the truths of the gospel become present and real to the mind,
attended with an assurance of their truth and reality: And that this belief of
the truth, with what it necessarily includes, is the whole of saving faith: And
is the same thing which is elsewhere called—Coming to the light.
II. Saving faith, in a number of places, is represented in a light,
which to some, especially at first view may appear different from the description
of it in the forementioned passages, if not contrary to it. It is considered and
represented, as consisting in the exercise of
Believing on the name of Christ, and receiving him, is mentioned
as being one and the same thing, “But to as many as received him, to them gave
he power to become the sons of God, even to them that believe on his name.”
Faith in Christ is denoted by eating his flesh, and drinking his
blood.
Calling on the name of Christ, is spoken of as an exercise of
faith, or a proper expression of faith in him. For the scripture saith, “Whosoever
believeth on him shall not be ashamed. For there is no difference between the Jew
and the Greek; for the same Lord over all is rich unto all that call upon him. For
whosoever shall call upon the name of the Lord, shall be saved.”
To the same purpose are those scriptures which represent faith
in Christ by looking unto him, and trusting in him. “Look unto me, all the ends
of the earth, and be ye saved.”
Trusting in God, is often mentioned in the book of Psalms, and
in other parts of the Old Testament, as necessary in order to enjoy his favour,
to which promises of all good are made; in the same manner as faith in Christ is
in the New Testament: from whence it may be safely inferred that they are the
same. And agreeable to this, believing in Christ is called trusting in him, by
St. Paul. “That we should be to the praise of his glory, who first trusted in
Christ.”
From these passages of scripture, and many others of the like tenor, it may be determined with certainty, that saving faith implies the consent of the will, accepting of Christ; choosing and embracing him, as he is revealed in the gospel; and that this is essential to it; so that where this exercise and consent of heart is not, there is no faith, and no real and proper conviction, knowledge or belief of the truth.
And if what has been said in the foregoing section, on divine illumination, be understood, and kept in mind, the account we have had of saving faith from the scripture, under the two preceding observations, will appear to be consistent and intelligible. It has been there proved from scripture, that a right disposition of mind is necessary in order to have that true discerning in things of a moral and spiritual nature which is implied in saving faith; and that seeing and understanding the truths of the gospel, implies exercise of heart, and the former cannot be distinguished and separated from the latter, even in idea and conception. Therefore a saving belief of the truth of the gospel, supposes and implies right exercises of heart, in tasting and relishing moral beauty, and embracing it as good and excellent; and thus embracing Christ and the gospel implies all that light, conviction and assurance of the truth, which is essential to saving faith; and both these, or rather all this, is really but one and the same whole.
The gospel is all of a moral nature; by it is exhibited the plan
of the moral government of God, or his moral, spiritual kingdom, to the best advantage,
in the clearest and most striking light. In this, is the greatest and most clear
manifestation of the Deity; and it comprises the sum of all the moral beauty and
excellence that is to be seen by created intelligences, in the whole universe. In
Jesus Christ, the glory of God, his moral beauty and
But such a true idea of Jesus Christ, such a knowledge of him in his true character, such a sight of his moral beauty and excellence, supposes and takes place in the exercise of a right taste and disposition of heart, without which it cannot possibly be perceived. For, as has been proved, a discerning and sight of beauty, especially of moral beauty and excellence, depends upon the taste and disposition of the heart, and it cannot be discerned by the speculative understanding, as distinct from the will, and independent of it. But such taste and disposition of heart, which discerns the moral beauty and excellence of Christ and the gospel, and opens to the mind the all convincing evidence of their reality, necessarily implies, and carries in it, approbation of the gospel, and a cordial embracing it as excellent and divine, which is the same with receiving Jesus Christ, and trusting in him as a worthy and all sufficient Saviour.
All this, it is presumed, has been made so evident in the foregoing section, from scripture and the reason and nature of things, that it is needless to enlarge on the subject here, or repeat what has been said there. However, it may be proper to mention several passages of scripture, in addition to those there cited, which represent that light, knowledge and belief respecting the truths of the gospel, in which saving faith consists, to imply a right temper of mind, which is the same with a benevolent heart, without which there can be no true light and discerning with respect to those things; and therefore no saving faith.—And consequently that an evil heart, that is, a rebellious disobedient heart, under the power of selfishness, pride and lust, does not, and cannot believe on Jesus Christ with that faith which is reasonable, and which the gospel requires.
Christ says to the unbelieving Jews, “How can ye believe which
receive honour one of another, and seek not the honour that cometh from God only?”
We find the same thing implied and inculcated in our Saviour’s parable of the sower, as he explains it.
The following words of Christ are to the same purpose, “If any
man will do his will, he shall know of the doctrine, whether it be of God, or whether
I speak of myself.”
It must be farther observed,
III. It appears from the scriptures that love is implied in saving faith,
and is essential to it; so that where there is no holy love, there is no true faith.
This is asserted by St. Paul: by which he distinguishes true faith from all counterfeits,
in the following words. “In Jesus Christ, neither circumcision availeth any thing,
nor uncircumcision, but faith which worketh by love.”
And that St. Paul is to be understood as has been now explained,
when he said, “Faith worketh by love,” is confirmed by his following words. “Though
I have all faith, so that I could remove mountains, and have not love, The word in the original is love;
αγαπη with Its derivatives
αγαπαω and
αγαπητος, is used above three hundred times in the New-Testament,
and translated love, to love, and beloved, except in about twenty places, besides
the instances in this chapter, where it is translated charity; but ought to have
been always translated love.
That love comes into the essence of saving faith, will be evident
by attending to a quotation of St. Paul from the prophet Isaiah.
The words of Christ to Nicodemus represent love as implied in
saving faith, and essential to it. “He that believeth on him, is not condemned:
But he that believeth not, is condemned already, because he hath not believed in
the name of the only begotten Son of God. And this is the condemnation, that light
is come into the world, and men loved darkness rather than light, because their
deeds were evil. For every one that doeth evil, hateth the light, neither cometh
to the light, lest his deeds should be reproved.”
1. That our Saviour here represents men as condemned, or not, according as they believe on him, or not. He that believeth is not condemned: But he that believeth not is condemned.
2. That the ground of this condemnation is their loving darkness, and hating the light or truth. It follows from this, that loving darkness is the reason and ground of unbelief; and therefore that the love of the truth is necessary in order to believing on the Son of God, and is implied in it. Yea, it appears from this representation, that loving darkness rather than light, and so refusing to come to the light, is unbelief itself. And therefore, coming to the truth in the love of it, or in the exercise of love, is saving faith.
This is very parallel with St. Paul’s account of this matter.
He says, “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
belief a lie: That they all might be damned, who believe not the truth, but
had
pleasure in unrighteousness.”
What our Saviour says to
the Jews, implies, that love to God is essential to saving faith. “I know you,
that ye have not the love of God in you. I am come in my Father’s name, and ye receive
me not: If another shall come in his own name, him ye will receive. How can ye believe,
which receive honour one of another, and seek not the honour that cometh from God
only?”
Other passages of scripture hold forth the same truth; but it is needless to mention them particularly, since those which have been mentioned are so clear and express on the point before us. And if this were not so, and there were no such scriptures to be produced; the truth asserted may be demonstrated from what has been before proved from scripture respecting divine illumination, and saving faith, viz. That true faith implies a right taste and exercise of heart, which can be nothing but love: And the light and discerning which is essential to faith, implies disinterested benevolence, or love. And who can help seeing that approbation of the character of Christ, and receiving and trusting in him as the Saviour of dinners, which has been shown is the scripture account of faith, does necessarily imply, and really is, love to him? From all this the perfect consistency of the scripture on this head is apparent; and that it is agreeable to the reason and nature of things.
IV. It appears from the scripture that true repentance is included in saving faith: That repentance comes into the nature and essence of faith, so that where there is no repentance, there is not, nor can be, any saving faith.
This will be evident to any one, who will well observe the following things:
1. The scripture represents repentance as necessary in order to
pardon. We are told that John did “preach the baptism of repentance for the remission
of sins.”
2. As repentance is necessary in order to forgiveness, so forgiveness of sins is promised to repentance.
The passages mentioned under the foregoing particular are so full and express in this, that it is needless to repeat them, or to turn to others which assert the same thing. As repentance is required, in order to forgiveness, so forgiveness is connected with repentance.
3. Faith is represented in scripture as the only condition of
pardon and salvation by Christ: As that without which no man shall be forgiven and saved; and to which pardon
and salvation are promised. “He that believeth and is baptized, shall be saved;
but he that believeth not, shall be damned.”
From these premises it follows, that saving faith and repentance are not two distinct exercises, but imply and include each other, so that repentance comes into the nature and essence of faith. There is no other possible supposition by which the scripture account of this matter can be reconciled. If he who believes is forgiven, and shall be saved, and he who believeth not is condemned; and yet no one is forgiven, or shall be saved, unless he repent; and pardon and salvation are promised to repentance; then he who believes, does also repent, and he who does not repent, does not believe: Which could not be true, unless repentance and faith imply each other, so that there is faith in evangelical repentance, and repentance comes into the nature of saving faith, and is essential to it. Faith and repentance are not two distinct parallel conditions of pardon and salvation. They cannot be so, consistent with the representation of scripture respecting this matter, which has been produced. But they are so implied in each other, and so far connected, that one is not without the other.
It is abundantly evident that the Evangelists and apostles viewed
and treated the matter in this light. This appears not only from what has been already
observed; but it will be farther evident by attending to the account which the evangelists,
Mark and Luke, give of the gospel, which Jesus Christ directed his apostles to
preach to all nations. In Mark, we have it in the following words—“And he said
unto them, go ye into all the world, and preach the gospel to every creature. He
that believeth and is baptized, shall be saved; but he that believeth not, shall
be damned.”
The account we have of the apostles preaching this same gospel,
in the execution of their Lord’s instructions, serves to prove that the above cited
words of the evangelists are intended to express one and the same thing, and point
out the only condition on which they were to offer pardon and salvation, and that
the apostles understood it thus. When the hearers of Peter’s first sermon were brought
solicitly to ask, “What shall we do!” he said unto them, “Repent, and be baptized,
everyone of you, in the name of Jesus Christ, for the remission of sins.”
But aside from the express testimony of scripture, it is demonstratively certain, that repentance comes into the nature of saving faith, from what has been proved concerning it, under the preceding particulars, viz. that saving faith implies a right disposition of heart; and that this right taste and disposition consists in love to God. For there can be no degree of right disposition, and love to God, or friendly disposition towards him, in an impenitent heart. Every degree of right exercise, and of love to God, in a sinner, implies repentance, as essential to such exercises. Therefore the impenitent man is always an unbeliever; and every believer is a true penitent.—Where there is no repentance, there is no faith.
That repentance is implied in saving faith, and the reason of
it, will be still more evident, by considering the nature of true repentance, and
in what it consists, according to scripture. The definition given of repentance
by the assembly of divines, in the shorter catechism, appears to be agreeable to
the scripture, which is in the following words, “Repentance unto life is a saving
grace, whereby a sinner, out of a true sense of his sin, and apprehension of the
mercy of God in Christ, doth with grief and hatred of his sin, turn from it, unto
God—with full purpose of, and endeavour after new obedience.” Here repentance
is defined as including the whole of a saving conversion: And he who attends to
his Bible, must be sensible that repentance is commonly used there in this sense,
and always, unless it be evidently used in a limited sense. Repentance has a first
and more immediate respect to sin, discerning, realizing, and confessing the malignant
nature, odiousness and ill desert of it, as committed against God, and a violation
of his law. It therefore supposes and implies the true knowledge of God, discerning
and realizing his being, greatness, excellence, worthiness and authority: And consequently
a conviction and sense of heart, of the righteousness, excellence and perfection
of the law of God, both in the precepts and sanctions of it; or an understanding,
cordial approbation of it: for it is in the light of those objects that sin, which
is the transgression of this law, which derives its foundation and reason
But these sentiments and exercises are supposed and implied in saving faith, or faith in Jesus Christ. If we suppose this faith to consist in right speculative views of the gospel, in a conviction of the truth and excellence of it, exclusive of any exercise of heart, if this could be, yet even this supposes and includes right sentiments of God, law, and sin; for without a right view of these, the gospel, or way of salvation by Jesus Christ, cannot be understood. For the gospel implies these truths respecting God, law, and sin, and is founded upon them; and the existence, wisdom and glory of it are derived from the nature and perfection of God and his law, and the consequent nature and ill desert of sin. If these be left out of view, there cannot be any true idea or conception of the gospel in the mind. The ideas and sentiments therefore, which are essential to repentance, are equally essential to faith in Christ.
But if saving faith includes a right disposition and exercises
of heart, in receiving Jesus Christ, as he is offered in the gospel, as essential
to the nature of it, which has been proved; then it necessarily supposes and implies those exercises in which true repentance consists. Embracing Jesus Christ
as a Saviour, or looking to him
Sometimes, indeed, repentance and faith seem to be used in a more
limited sense; and, in this view, distinguished from each other. Thus we find St.
Paul speaking, “Testifying both to the Jews, and also to the Greeks, repentance
toward God, and faith toward our Lord Jesus Christ.”
The same distinction seems to be made between repentance, and
faith in Christ, in the following passages.—“Repent ye, and believe the gospel.” See Mr. Edwards’s Discourse on Justification by Faith alone,
page 103, 114, published in the year 1738. And Mr. Bellamy’s Essay on the Nature
and Glory of the Gospel of Jesus Christ. Section viii.
It must also be observed, that what is properly called evangelical repentance, is not prior to faith in Christ. The repentance which precedes faith in Jesus Christ, respects the objects and truths, which are discerned prior to any true regard to Jesus Christ, or the knowledge of his character as the Saviour of sinners, the former being necessary in order to the latter, as has been shewn. Repentance, considered as it respects sins against Jesus Christ, and the gospel, and the great sin of unbelief, does not precede a belief of the truths of the gospel, or faith in Jesus Christ; for this is impossible. But repentance towards God, as it has been described above, is of the same nature with evangelical repentance; and implies a disposition to repent of the sin of not believing on Christ, when his character comes into view, and does always accompany, and is implied in faith in Jesus Christ.
But though these distinctions may be made in theory, and are founded
in the nature of things, and the connexion of revealed truth, and dependence of
one revealed object upon another; and such distinctions may be proper and necessary
in order more clearly to understand the subject to which we are attending: Yet a
person may doubtless be a true believer in Jesus Christ, and not distinguish his
views and exercises, so as to perceive experimentally which is prior to the other,
and
V. It is evident from the holy scriptures that the whole of evangelical
obedience is included in saving faith. Or that saving faith implies all the holy
exercises and works of a christian, and is the sum of all; so that where there is
no faith, there is no true obedience, and where there is faith, there is obedience,
and in this obedience, saving faith does essentially consist. Saving faith does
not produce obedience, or the latter flow from the former, as the effect
from the cause; but faith itself is evangelical obedience, and cannot be
distinguished from it. When Peter says, the hearts of the uncircumcised Gentiles were
purified by faith,
When the Jews asked Jesus, “What shall we do, that we might
work the works of God?” he answered, “This is the work of God, that ye
believe
on him whom he hath sent.”
Agreeable to this are the words of St. Paul, “The life which I
now live in the flesh, I live by the faith of the Son of God.”
What the Apostle James says of faith serves farther to establish the
point under consideration. He, speaking of saving faith, says, “Faith without works
is dead.” And again, “As the body without the spirit is dead, so faith without
works is dead also.”
The Apostle does not say, that faith produces works, which may
be distinguished from saving faith, and are
But it must be carefully noted, that the Apostle does not mean external actions merely; but those exercises of heart, that disposition of will, of which external actions are the proper and genuine expression; and in which all true evangelical obedience essentially and summarily consists. He does not mean mere external motions and actions, for there is no life in them, any farther than they are the fruit and expression of internal life and motion; which internal life and motion is the life of faith, or faith living and acting; and not any effect produced by faith, any more than the life and motion of the spirit of a man is the fruit and effect of a dead body.
It will farther appear that St. James includes the works of which
he speaks, by which he means evangelical obedience, in saving faith, as essential
to it, by attending to what he says of the faith of Abraham, the father and pattern
of all believers. “Seest thou, how faith wrought with his works; and by works was
faith made perfect.”
If we compare three remarkable sentences of the apostle Paul,
it will appear, that according to him, saving faith and gospel holiness, or evangelical
obedience, are not two distinct things; but really one and the same. They are the
following: “For in Jesus Christ, neither circumcision availeth any thing, nor uncircumcision,
but faith which worketh by love.”
Thus it appears evident from the representation of this subject
in the scripture, that saving faith and evangelical obedience, are not two distinct
things, or different kinds of exercises; but are so far one and the same, that believing
on Jesus Christ intends and implies the whole. Not only is faith an act of evangelical
obedience; but every act of gospel holiness is an exercise of saving faith, which
implies the whole. And the reason
It has been shewn, that saving faith does not consist in mere speculation, but right and holy disposition and exercise of heart is implied in it, and essential to it; and that this exercise of heart is love, which is the life and operative nature of saving faith. It is love, discerning, tasting and approving of the divine perfections and truths revealed in the gospel; and particularly, discerning and delighting in the character of Jesus Christ, and heartily receiving, adhering to him, and trusting in him, in the character and offices which he sustains, as the Saviour of sinners. And in these exercises all gospel holiness, or evangelical obedience, consists. It all consists in love; for there is no obedience which does not consist in love, love to God, manifest in the flesh, and the love to our neighbour, which is implied in this. This love is exercised in viewing Jesus Christ in the light in which the gospel sets him, in receiving and trusting in him, and paying proper acknowledgments to him; or, which is the same, in conforming to him, his character, example, doctrines and precepts, in heart and life. In one word, it is all comprehended and consists in receiving Jesus Christ—and all external obedience or holiness, expressed in words and actions, is but a proper outward expression of an inward, hearty receiving Jesus Christ, in a cordial compliance with the gospel.
This may be illustrated farther, by attending to a few particulars.
Hearkening to Christ, or yielding and submitting to his teaching and instructions,
is the same with receiving him as a prophet and teacher. Every act of true submission
to Christ, and obeying him, is receiving him in his kingly office. All self denial
for his sake, and every instance of voluntary suffering in his cause, is an exercise
and expression of faith in him, and relying on his promises, or trusting in him.
Following Christ as his disciple, and cleaving to him, in hope of salvation by him,
is the same with actually receiving him and trusting in him as a Saviour. The exercise
of true humility, in self condemnation, and renouncing all self dependence, is implied
in receiving Christ as our
Therefore, if receiving Christ is the same with believing on him,
or comes into the essence of saving faith; then all gospel holiness, as it has respect
to Christ, and is a practical receiving him in his true character, is really the
exercise of saving faith, and is all included in it.—This is that by which faith
operates, in the proper exertions of it, and is made perfect. And we are hence led
to see the meaning and propriety of the following words, as a concise description
of evangelical faith and holiness. “As ye have therefore received Christ
Jesus the Lord, so walk ye in him. And whatsoever ye do, in word or deed,
do all in the name
of the Lord Jesus.”
But a question may be suggested in the minds of some, from the foregoing account of saving faith, which it will be proper to answer, as this may serve to render the subject more clear and intelligible. It is as follows:
Question. If hope, love and repentance are saving faith, and if
every christian grace, and all the branches of gospel holiness, are implied in faith,
and really are faith, why are these distinguished, and called by these different
names, in the scriptures? We find faith, hope, and love, mentioned and distinguished
as different graces. And we often find a particular enumeration of
Ans. 1. It must be evident to every one who will attend, that the various christian exercises, which are denoted by different names in scripture, and commonly called christian graces, are not in themselves so distinct and different as not to imply each other. To suppose them to be distinct, separate and independent one of another, is manifestly contrary to truth, and tends to confuse and mislead the mind in attending to subjects of this nature.
True grace, or christian holiness, is, in the nature of it, one and the same thing, though as it is exerted, and appears in various exercises, on different occasions, in different circumstances, and towards different objects, there is a diversity, or it puts on different forms, from which it is called by different names; while yet, in substance and essence, it is the same thing.
It is abundantly evident from scripture, that love is the whole of all christian grace. This is all that is required of men. In this the law is fulfilled and obeyed. Therefore, all christian holiness consists in this. It follows, that all christian graces are love in the various branches of it, exercised and expressed on various occasions, in different circumstances, and towards different objects.
The apostle Paul says, “All the law (meaning the second table
of it) is fulfilled in one word, even in this, “Thou shalt love thy neighbour
as thyself.”
The new creature, produced by the Spirit of God in regeneration, by which men are created in Christ Jesus unto good works, is that in which all christian holiness consists. This is the moral image of God; the divine nature communicated and implanted; or Christ formed in the soul. And this consists in a principle of true love. And all the exercises and obedience of a christian, through the course of a holy life, are the exertions and exercises of this love, this new creature. It is the same life and active nature, by which the christian lives, and acts in a holy manner, on all occasions: the new creature living and acting: As much so, as the various exercises of an animal are the same life, exerting itself and acting.
Unless we have this view of the grace or holiness of a christian, as it is exercised on all proper occasions, and towards different objects, and in manifold various circumstances, called love, faith, hope, repentance, &c. our thoughts on this subject will be attended with a degree of darkness and confusion.
Ans. 2. Notwithstanding christian holiness is one and the same
thing in the nature and essence of it, and every branch of evangelical obedience
is the exercise of the same principle and life; yet this same love or holiness,
as it is exercised in different modes and forms, on various occasions, in peculiar
circumstances, and with respect to different and opposite objects, may properly
be distinguished by different names: Yea, this is convenient and necessary, in order
to the most exact and clear communication of the ideas which are essential to the
right understanding of this subject. In the course of a christian life, the same
holy principle, the same in kind, nature and substance, exerts itself on various
occasions, and puts on different modes, and appears in different forms, as it respects
the different circumstances of the subject exercising himself, and the different
and opposite objects, which are particularly regarded by the mind: And it is proper
and necessary, in order to represent and express, in the best manner, this exercise
in the different modes and forms of it, to call it by different
Right views and exercises of heart respecting God, considered as being what he is in himself, is love, considered in the general nature of it, as consisting primarily in disinterested benevolence, and comprehending all holy love. This is generally meant perhaps by love, when spoken of in scripture, in distinction from other graces, such as faith and hope, &c. and is the root and essence of all right exercises of the heart.
The love of a sinner towards God, whom he has offended, so far as it regards those objects which relate to his essence, exercises itself in justifying God in all his declarations and proceedings against the sinner; in confessing his sin with self-condemnation and abhorrence; in hating sin, and turning from it. And this is true repentance.
This same love, as it consists in believing in, realizing and relishing the true character of the invisible God and Saviour, as exhibited in divine revelation, is exercised in receiving and trusting in him as a wonderful, all-sufficient, excellent and glorious Saviour of sinners. And this is saving faith, as distinguished from repentance, hope, and love.
Love, considered as realizing and desiring the future good things, brought to light in the gospel, as the portion of the redeemed, and relying upon the divine declarations and promises, is hope, as distinguished from faith and love.
But it must be observed and remembered, that as faith, hope, repentance,
&c. partake of the nature of love, and are really love diversified, with respect
to the objects and operations of it; so they are included in each other, and where
one is, there the others are, as comprehended in that. Yea, repentance, faith, hope,
and every christian grace, may all be comprised in the same exercise of heart. Thus,
faith and repentance cannot be separated, but imply each other, and come into the
very same act of the mind, as a true sight and sense of the divine character, and
of the nature of sin, are implied in both,
Hence it is that, though there is this variety and distinction in the exercises of the new creature, which is the proper ground of their being called by distinct names; yet as what is called by these different names, is really involved in the same act of the mind, and one is implied in the other, they are often used to denote the whole, or the whole is often intended to be comprehended by one of these names. Thus love is often mentioned in the scriptures as intending the whole of christian holiness. And repentance is frequently put for the whole of active conversion: And the same is often denoted by faith, as has been observed and shown. And hope is used to express the whole of saving faith.
The whole of the foregoing, concerning the nature of saving faith, will lead to the following definition of it.
Saving faith is an understanding, cordial receiving the divine testimony concerning Jesus Christ, and the way of salvation by him; in which the heart accords and conforms to the gospel.
The following observations may serve to illustrate this definition; and farther explain and confirm what has been offered on this important subject:
I. The things, which the gospel contains, as peculiar to it, which
relate to Jesus Christ, and redemption by him, and which are the objects about which
christian holiness is chiefly exercised, are matters of pure revelation. The exhibition
of them to us is by revelation only. And it is a revelation of spiritual, supernatural,
mysterious and wonderful things, which, without such revelation, are wholly out
of sight, altogether above our senses and reason, and out of the reach of any created
faculties, as they depend entirely on the mere good pleasure of God. In this revelation
alone are exhibited the person and character of Jesus Christ, an invisible, wonderful
and mysterious person. And here we have our state revealed as it respects him, and
his character and works, our need of him, and concern with him, as offering himself
to us as an all sufficient Saviour. And the benefits offered by Christ, are
deliverance
from invisible eternal evil, and the bestowment of good
II. The gospel is not of the nature of a law exhibiting the sovereign authority and will of God, demanding of man what is his duty, which he is to perform and offer to him, being what he expects to receive of man, as the price of his favour: But it is of the nature of a testimony; a revelation not of works to be done by us, in order to a reward, and the price of it; but of what God has done for us; and an offer made to us, to be received by us. It is a revelation testifying to us God’s mysterious, wonderful mercy, wisdom and power, exercised in our behalf, making ample provision for the redemption of man, and offered to us, in order to a reception by us, answerable to such a revelation. It is a record and testimony which God has given of invisible, spiritual, supernatural good things, which are provided and suited to our circumstances and necessities, and freely offered to all who are willing to receive, as a free bounty, without money and without price. This leads to observe again,
III. This revelation presents man as altogether universally and remarkably dependent on God for salvation and happiness: Nothing could set this in a more visible, sensible, striking light, than the gospel does. This represents man as infinitely guilty and miserable, as wholly undone, helpless and lost, and altogether dependent on the Redeemer for that help and grace, of which he is, and ever will be, infinitely unworthy.
Now, in the view of these observations, it appears, that the leading and principal exercise and manifestation of -a right taste, or of the new creature, which consists in the concord or agreement of the heart with the divine truths exhibited in the gospel, is, in believing them, and acquiescing in them as true, and as really being just as they are reported by the word and testimony of God, And this, as has been shown, is not an act of intellect merely; but of the whole soul, in the exercise of a right taste and temper of mind, which is holiness, or the new creature.
And as this divine revelation, in which the things of the gospel
are exhibited, is a testimony of good things
And as the gospel represents man as standing in infinite need of the good things therein brought to view, and offered, he being in himself altogether undone and helpless, in an infinitely wretched and dangerous state, that exercise of soul, which is answerable to this view of the case, by which it consents to this revelation and testimony, is a renouncing all self-dependence, and looking to and trusting in Christ alone for righteousness and strength, and complete redemption. And this also is saving faith.
Saving faith is the proper, active union of the soul to Jesus
Christ, as he is revealed in the gospel. But such union with Christ consists in
the actual agreement of the heart with Christ, and suiting and adapting itself to
him and redemption by him, or actively receiving and embracing the testimony given
concerning him, in exercises conformable to this revelation, as a revelation of
invisible things, which are supernatural and wonderful, altogether beyond the notice
of our senses, and above our reason and comprehension; a revelation of an invisible,
wonderful, divine Saviour, and his supernatural miraculous works of power and grace,
and as one who was dead, and yet is alive, and lives forever: a revelation not of
a law or command, as an expression of the authority of God, demanding something
of us which we should render to him, as the price of his favour; but a revelation
of his sufficiency for us; his wonderful grace and mercy to us, needy, helpless
creatures, infinitely unworthy and guilty; a revelation of a way of salvation consisting
in deliverance from infinite invisible evil, and the possession of good things which
are unseen, spiritual, incomprehensible, future and eternal; which are all freely
offered to him who will receive them, however
The revelation which God first made to innocent man, was a law, or covenant of works, expressing his will and authority in requiring of them supreme and perfect respect and love, which they must render to him, as the price of his favour, and which he would reward with eternal life; and the least neglect of duty required, he threatened with his awful displeasure. This is properly called a law, or covenant of works; and compliance with such a revelation and command consists in works, working in order to a reward. These are “the works of the law.”
The revelation made in the gospel, which is the exhibition of
a covenant of grace to guilty man, is exceedingly diverse, in many respects, from
the other. This is not a manifestation of the authority of God as lawgiver, demanding
obedience as a worthiness to recommend to his favour and rewards; but the revelation
of a Saviour for lost man; the unspeakable free gift of God, as a remedy suited
to his necessities; the offer of free undeserved mercy and glorious grace, through
a worthy Mediator; and every one is invited to partake in this wonderful glorious
provision, however unworthy and guilty. Here then no virtue or moral goodness is,
or can be given, as a price of the salvation exhibited and
The apostle Paul makes this distinction, as a very important one.
He calls the gospel the law of faith, by which he distinguishes it from the first
covenant, and sets it in opposition to it, which he calls the law of works. “Where is boasting then?—It is excluded. By what law? of works? Nay, by the law
of faith.”
From the foregoing, the following question may arise in the minds of some.
Question. The apostle Paul says, men are not justified by works: But if saving faith implies works, and cannot be distinguished from evangelical obedience, and men are justified by faith; they are really justified by works, or evangelical obedience. Is not there an inconsistency in this? And why is not evangelical holiness, a righteousness which recommends him who has it, to the favour of God, as a moral worthiness, and a ground of boasting?
Answer. What has been already said, is a full answer to the first part of this question; and it is presumed every one who has understood it, will see the question to be wholly without ground. By the works and deeds of the law, is meant obedience to law as a covenant of works, in order to obtain the righteousness of the law, to be thereby recommended to the favour of God, as has been observed and shewn. This the apostle opposes to faith, but does not oppose evangelical holiness to faith, but considers these as implying each other; which gospel obedience, is not offered as a righteousness to recommend; but consists in renouncing all worthiness or claim to any favour, and receiving pardon and salvation as a free gift, to an infinitely unworthy and ill deserving sinner. This point, and the latter part of the question, will be more particularly considered in the next section.
I. From the above description of saving faith, taken from the holy scripture, we learn that what has been called saving faith by some, is not so.
1. Saving faith does not consist in a person’s believing that
his sins are forgiven, that Jesus Christ died for him, and he shall be saved, and
the like. A person may have a strong and most confident persuasion of this, without
any good reason for it, and all may be gross delusion. No one can have any ground
for such a belief, until he has exercised saving faith, and has evidence
2. A mere speculative belief of the truth, not including any exercise of heart, is not saving faith. This, it is presumed, has been abundantly proved from scripture.
3. Saving faith does not consist in that belief, which includes works of the law, done in order to recommend persons to the divine favour, on account of their moral worth and excellence. This is the faith for which Arminians have pled. They say, true faith implies good works: But by good works they evidently mean, what the apostle Paul means by the works of the law, done as the price of the favour of God; and not evangelical obedience, which stands opposed to the former, as it has been described above. Their faith and their works are wholly antichristian; and therefore opposed to true evangelical saving faith.
4. That is not saving faith which can be separated, even in
theory, from good works, and evangelical obedience. This has been abundantly
proved from scripture in this section. It has been too common for those who describe faith
as implying exercise of heart, even a cordial reception of Christ, yet to speak
of good works and gospel holiness and obedience, as the fruit and effect, of which
saving faith is the cause, and as if
5. That is not saving faith which precedes regeneration, and the new heart. Some have supposed that the impenitent, unrenewed person believes, and by this faith, his heart is renewed, and becomes penitent and obedient. This is contrary to scripture and all reason, which has been made evident. Faith implies a right disposition of heart, and therefore does not precede it and produce it. No person, but a regenerate one, has saving faith.
II. The view we have had of saving faith serves to show why it is represented in scripture as a duty; and men are commanded to believe on Jesus Christ: And why unbelief is represented as wholly inexcusable, and a great sin.
If saving faith did consist in mere speculation, and the heart had no concern in it, and no degree of disposition and exercise of that were implied in believing, it could not be required as a duty, or unbelief condemned and forbidden as a sin. For that in which the heart has no concern, and which does not imply any exercise of disposition or will, is neither virtue nor vice, sin nor holiness: It has no moral good or evil in it; and cannot be the subject of command or prohibition, of blame or commendation. But whatsoever implies exercise of the heart, and depends upon the disposition of that, and in any measure consists in this, is morally right, or wrong, holiness or sin, and must be commanded or forbidden. As therefore saving faith implies the whole of christian obedience and holiness, it must be considered not only as a duty, but as comprising the whole of it; And unbelief must imply the contrary, and therefore be wholly criminal.
Agreeably to this, we find men are commanded in scripture to believe
on Jesus Christ; and this faith is every where represented as a duty. It is needless
to mention all the particular passages of scripture which prove this, to the attentive
reader of the Bible; the following
On the contrary, unbelief is considered as a great sin. Our
Saviour blames and condemns the Jews for not believing on him, and ascribes it to the
corrupt and wicked disposition of their hearts. And unbelief is ascribed wholly
to an evil heart, and forbidden in the epistle to the Hebrews. “Take heed, brethren,
lest there be in any of you an evil heart of unbelief, in departing from the living
God.”
III. From the above account of saving faith, we learn, that the interest of holiness is secured and promoted in the salvation of sinners by faith in Jesus Christ.
The doctrine of justification by faith alone, has been objected
to and opposed by many, as a doctrine tending to licentiousness, and encouraging
men to neglect good works and an holy life, depending on their faith to
It is true, that many have abused this doctrine, and expected to be saved by a spurious, dead faith, without works and holiness of life; but this affords no argument against the doctrine, rightly understood; for there is no truth of the gospel which is not liable to be misunderstood, and abused to bad purposes, and which has not been so abused. Such there were in the days of the apostles, whose dangerous mistake and wicked abuse of this doctrine, the apostle James exposes and confutes, by shewing what saving faith is, viz. That true holiness, and all the virtue and life contained in good works, is implied in saving faith and comes into the nature of it; and that faith which does not imply, and is not all this, will not save; but is a vain dead faith. This is the faith which has been described in this section, as has been shewn, by explaining what this apostle says upon it.
If faith implies the whole of evangelical holiness, then men cannot be justified and saved by faith without holiness; and holiness of heart and life is as necessary, as it could be, were they justified by the works of the law.
There is as real holiness exercised in approving of the holy character of Christ, and the way of salvation by him, and in receiving him, submitting to him, and trusting in him, as there can be in obedience to law, as a covenant of works. There is as real love to the law of God, and conformity of heart to it, in approving and trusting in the righteousness of Christ, for pardon and salvation, which consists in his honouring the law, by suffering the penalty of it, and obeying it, as there would be in obeying the law perfectly, as our own righteousness, were this possible.
IV. It appears from what has been said on this subject of saving
faith, that the apostles, Paul and James, are perfectly consistent, wherein they
have been, by some, thought to differ. Their consistence and agreement will appear,
only by observing, that the apostle Paul means the same thing by “faith which worketh
by love,” which the apostle James does, by faith which
V. From the view we have had of saving faith, we may learn why pardon of sin and salvation are in the Bible promised to the least degree of true holiness and christian obedience, in whatever way it be exercised; such as love to God, or to our neighbour, and to our fellow christians; to hungering and thirsting after righteousness, humility, meekness, a forgiving spirit, &c.—The reason is, not because evangelical holiness in the least degree of it, is only a sign of faith, as something distinct from it; but because it is saving faith itself, and is that in the exercise of which the soul does unite itself to Christ: For every holy exercise of the christian has the nature of saving faith in it, as has been shown. Every act of gospel holiness is connected with pardon and salvation, as it is an act of faith, and implies in it a believing in Christ, and acceptance of pardon and salvation, as a free, undeserved gift.
Therefore, any person may know that he has saving faith, if he have evidence that he does exercise any degree of real holiness, in any branch of it.
VI. We may hence see why saving faith is the gift of God; and
in what respect it is so. The apostle Paul says, “By grace are ye saved, through
faith; and that
Christ says, “No man can come to me, except the Father which
hath sent me, draw him. It is written in the Prophets, And they shall all be taught
of God.—Every man therefore, that hath heard, and hath learned of the Father,
cometh unto me.”
Faith is the gift of God, as holiness is his gift, because they involve each other, and are really the same. If saving faith did not imply holiness, and were not holiness itself, it would be no more the gift of God, than any of the natural exercises of unrenewed men, and in no other sense: For there would be no more opposition to it in their hearts, than to any thing else whatsoever. It is the holiness of saving faith which puts it out of the reach of the unrenewed man, and all the difficulty of believing on Christ lies in this, and this is the only ground of the opposition of the carnal mind to saving faith. This difficulty and opposition to believing, therefore, cannot be removed in any possible way, but by “Taking away the stony heart, and giving a new heart, by which men are created in Christ Jesus, unto good works, being saved by the washing of regeneration, and renewing of the Holy Ghost.” This point is illustrated by what has been observed in the preceding section, on divine illumination.
On the Sinner’s Justification by Faith in Christ.
THIS doctrine has been considered by calvinistic divines, even
in the sense in which they understand it, of great importance, and essential to
the system of truth revealed in the scriptures, so that if it be secluded, or not
What has been already said, in the foregoing part of this system, concerning the law of God; the apostasy of man, and the guilty lost state in which he is; the nature and demerit of sin; the character, design and work of the Redeemer; and the nature of saving faith, prepares the way to understand the doctrine we are now to consider, as it is involved in these particular truths, as the foundation of it; and the proper application of them to this subject will show what is meant by being justified by faith in Jesus Christ, according to the scripture, and that it is an important and essential article of the christian doctrine.
The justification of a sinner, now under consideration,
consists in forgiving his sins, or acquitting him from the curse and
condemnation of the law; and receiving him to favour, and a title to all the
blessings contained in eternal life; which is treating him as well, at least, as
if he never had sinned, and had been always perfectly obedient. Though these may
be considered distinctly, as in some respects two, yet they are never separated,
but are both always implied in the justification of a sinner. Both these are
mentioned by St. Paul, as included in justification by faith. “Therefore, being
justified by faith, we have peace
with God, through our Lord Jesus Christ. By whom also we have access by faith into
this grace wherein we stand, and rejoice in hope of the glory of God.”
For the illustration of this point, the following things must be observed.
1. The sinner has nothing in himself, nor is it possible he ever
should have any thing, that could render it proper and reasonable that he should,
out of respect to that, be pardoned and received to favour. He is under the curse
of the law, which curses every one who once transgresses it. Therefore, every sinner
is under this curse, who is not delivered from it by Jesus Christ. Thus St. Paul
states the case, “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 book of the law, to do them. Christ hath redeemed us from the curse
of the law, being made a curse for us.”
II. God will not show favour to the sinner, by pardoning and saving
him, so as in the least degree to counteract and disregard his holy law: And therefore
will not, cannot consistently forgive him, or treat him any otherwise than as an
accursed creature, on account of any thing amiable or worthy in him, while no righteousness
and worthiness, answerable to the demands of his law, can be reckoned and properly
improved in his favour. The law of God is perfectly reasonable and right: It is founded
in the divine character and perfections. It is the voice of God. He looks upon the
sinner just as the law represents him, as infinitely odious and ill deserving; and
he cannot be rendered acceptable to God, and obtain his pardon, on the account of
any thing which is not agreeable to this law, and consistent
III. In Jesus Christ the Redeemer, there is righteousness and
worthiness enough to answer the law, and to deliver the sinner from the curse of
it, and recommend him to all the favour he wants, when it may be with propriety
reckoned in his favour; or when he is interested in it, so that he may, consistently
with reason and truth, have the benefit of it. This has been before considered, in stating the character, design
and work of the Redeemer. Part II. Chap. II. III.
IV. In order to be interested in the righteousness of Christ, so as to have the benefit of it, and be recommended to favour, and justified on his account, and for his sake, it is necessary, that men should be united to him by a peculiar union, so as to be the members of the body of which he is the head.
This union, or relation, which actually takes place between Christ
and the justified, by which they obtain this privilege, it has been before observed,
is represented by various similitudes; by the union of the branches with the vine,
by which they are one tree, and have the same life and sap running through the whole:
By the head and members, which make one body: By the union of husband and wife,
by which they become one flesh, and the wife shares in the riches, worthiness and
honours of the husband, however poor, mean and unworthy she was, antecedent to her
union to him. This union of the justified with Christ, is often expressed in scripture
by being in Christ. “That I may win Christ, and be found
in him.”
The children of the first Adam were to partake of the benefit
of his righteousness, had he, by his obedience, obtained the righteousness of the
law: and they do actually share with him in the evil consequences of his sin, by
virtue of their union with him. He and they are naturally united, as he is their
common progenitor,
The second Man, the last Adam, of whom the first was a figure
and type, is as really a public head and substitute for others, as the first,
but not in every respect and circumstance like him; yea, infinitely different in
some respects. He has so far united himself to man, as to become a real man, and
take the place of man, under
But all this does not put the sinner in possession of the pardon of his sins, and a title to life. But he will as certainly perish in his sins, as if there had been no such Redeemer, unless a moral union take place between him and the Saviour, by his hearty approbation of his character, of his design, and of what he has done and suffered for the salvation of men; and he, cordially unite himself to him in the character he sustains, as the Redeemer of sinners. It is not proper, it is not right and fit, it is incongruous, and therefore impossible, that he should have any interest in the atonement and righteousness of Christ, so as to be pardoned and received to favour, out of respect to that, while with his whole heart he opposes and rejects him, and is disposed not to come to him, that he might have life; because by this there is a moral discord between him and the Redeemer, and opposition to him, and refusal to be in any union or relation to him.
If a rich
and honourable prince offer himself to a mean woman, who is poor and greatly in
debt, to be her husband, and make her honourable, rich and happy, this will not
put her in possession of these benefits, or give her the least interest in them,
or title to them, unless she consents to take him as her husband, and cordially
receive him as he offers himself. It is by accepting the offer that the relation
of husband and wife takes place, and they are so united as to become one flesh,
in consequence
So, no sinner can obtain an interest in the atonement and righteousness of Christ, unless there be a real consent of heart, either explicit or implied, to receive him as he offers himself, by which a moral union, or union of heart, exists between him and the Saviour, by which they are, in such a sense and degree one, that it is proper to reckon or impute the righteousness of the Redeemer to the sinner, so that he shall have as much benefit by it, as if it were personally his righteousness.
It has been thought by some, that if the sin of Adam be not imputed to his posterity, and they considered as guilty and condemned, antecedent to their union to him, by consenting to his sin, there is no parallel between the imputation of the sin of Adam to his children, and of the righteousness of Christ to them who believe in him, which the apostle Paul supposes there is, and asserts in the fifth chapter of his letter to the Romans. But the above representation of this point may serve to show, that this objection is groundless. As the posterity of Adam become guilty, and fall under condemnation, by consenting to his sin, and a union of heart to him, as a transgressor; that is, by sinning themselves: so the righteousness of the Mediator comes upon men» or is imputed to them, for their justification, by their uniting themselves to him in a cordial approbation of his righteousness, and his holy character. It is true there is a necessary difference in many respects, but in this there is a parallel.
One great and remarkable difference, besides those mentioned in
that chapter by St. Paul, is, that the first Adam, was constituted the public head
and representative of all the human race, of whom he was the natural head and father,
so that they should be holy or sinful, and consequently justified or condemned,
according to his conduct in a state of trial, as he should persevere in obedience,
or fall by transgression. The constitution or covenant with the first Adam secured
the obedience and holiness of all his children, that they should be united in their
hearts to him, by a cordial, voluntary approbation of his character and righteousness,
The last Adam, the Redeemer of men, has no such particular relation
and union to all the human race, either by nature, or divine constitution, as the
first Adam had. He has indeed become a man, and united himself to the human nature,
and in consequence of what he has done and suffered, he has obtained a righteousness
as sufficient for the salvation of one as of another, of all as well as of one,
or of any part: He is able to save to the uttermost, all them who believe in him,
and come to God by him.
That Christ means by those who were given to him, not only his
present disciples, but all that should be finally saved by him; and that these are
not all mankind, but a part, who are taken out of the rest of the world, and to
be united to him, and made one with him, as others are not, is evident from the
following words of his: “I pray not for the world, but for them which thou hast
given me, for they are thine—And all mine are thine, and thine are mine. Neither
pray I for those alone (my present disciples, whom I have been particularly mentioning)
but for them also which shall believe on me, through their word: That they all may
be one; as thou, Father, art in me, and I in thee, that they may be one in us.”
To the first Adam, all the human race were given, to be justified or ruined by him, in the manner explained above. To the last Adam, only a part of mankind are given, to be redeemed and saved by him; and their actual and everlasting union with him is made sure, without which union they could not be justified and saved by him. They shall come unto him, and shall never be cast out, or separated from him.
These who are given to Christ, the elect, are his seed. “When
thou shalt make his soul an offering for sin, he shall see his seed, and shall
prolong his days, and the pleasure of the Lord shall prosper in his hands. A seed
shall serve him; it shall be accounted to the Lord for a generation.” From this scriptural view of the matter, we see how contrary
to the scripture, how unreasonable, as well as whimsical their notion is, who advance,
that Christ is originally so united to all mankind, that he and they are so one,
that whatever one is and does, the other is and does also: so that the sins of men
are the sins of Christ, and mankind did and suffered what was done and suffered
by Christ. This they imagine is implied in the representation of the union of Christ
with his people; by the union of the head and members of the human body; of the
husband and wife; the vine and the branches, &c. And that on this supposition only,
there can be any justice or propriety, in the suffering of Christ for the sins of
men, or in the justification or salvation of men, by the righteousness of Christ.
And they hence infer, as a certain consequence, that all mankind shall be saved.
This consequence is contrary to numerous express declarations in divine revelation,
and is built on a precarious sandy foundation indeed. See Relly’s Doctrine of Union.
V. Sinners are thus united to Christ by faith, or believing in him.
It has been shewn, in the preceding section, that saving faith
consists in a cordial approbation of Christ, and receiving him in the character
he sustains, as the Redeemer of sinners, by which the sinner unites himself to Christ,
and becomes one heart, and one soul with him. It is by this faith, according to
scripture, that the heart is so united to Christ, that he dwells in the heart; and
by faith they come into the relation of children of God, and put on Christ. “Ye
are the children of God, by faith in Christ Jesus: For as many of you as have been
baptized into Christ, have put on Christ. That Christ may dwell in your hearts
by
faith.”
Therefore, it is abundantly declared in scripture, that men are
justified by faith, or through faith; that faith is counted for righteousness,
and imputed to the believer for righteousness: and the righteousness by which
they are justified is called, “The righteousness of faith,”
Some have supposed that it was necessary to exclude all moral goodness, and consequently all exercise of heart, from the faith by which men are justified, in order to their being justified by free grace, in opposition to justification by works; and have thought, that if there be any moral goodness in justifying faith, especially all that moral goodness which is comprised in gospel holiness, as has been represented in the preceding section; they have a righteousness of their own, which will recommend them to favour; and therefore do not stand in need, or, at most, in so much need of the righteousness of Christ, and of free grace, as if they had no moral goodness; but have some ground of boasting; and that this therefore tends to flatter the pride of man: Whereas the scripture says, that the way of justification by faith excludes all boasting; and that the ungodly, who have no works, are justified by faith.
What has been already said in the preceding section, and in this, it is thought, is sufficient to show, that such an opinion is wholly without foundation, and contrary to the truth. But as this is a point of no small importance, it is proposed to attend to it more particularly, by bringing into view, and applying some things which have been before observed; and introducing some other considerations, which may serve to remove mistakes, and elucidate and confirm the truth on this head. To this end the following things may be observed.
1. It is impossible, according to the reason and nature of things, and the law of God, which is founded on this, that he who has once sinned, should, by any moral qualification, or holiness, render himself acceptable to God, or so as to be looked upon, or treated any otherwise, than an accursed, infinitely odious creature. The reason of this has been given: It is because the law of God, which is most reasonable, just and good, does curse the transgressor; let his character be otherwise what it may, either before or after his sin, this cannot, in the least degree, remove the curse. “For it is written, Cursed is every one that continueth not in all things, written in the book of the law to do them.” As this is the law of God, and perfectly agreeable to unalterable reason and truth, he will look upon the sinner in the light in which the law sets him, and treat him accordingly; and therefore will not pardon him, out of respect to any thing he does, or can do, as recommending him, in the least degree, to any favour. All moral qualifications of his, however great and good, must stand for just nothing, and be of no avail to recommend the sinner to pardon, &c. Whenever such an one is justified, it must be altogether on the account of the atonement and worthiness of Christ, who was made under the law; and so made a curse, that he might deliver the believer iii him from the curse. And whatever moral goodness there is in faith, he is not justified on this account, any more than if there were no moral goodness in it. The believer obtains justification by his faith, not out of respect to any moral goodness in it, how much soever it may contain; but, because by it he is united to Christ, so as that it is proper he should have an interest in his righteousness, and be justified out of respect to that, and consistent with the law of God. “For Christ is the end of the law for righteousness, to every one that believeth.”
It is indeed impossible that he who has once sinned, if he have
any degree of virtue and true love to God, in the exercise of that, to seek or desire
to recommend himself to God by it, so as to obtain pardon and his favour, merely
out of respect to that; for this would be to oppose God, and all goodness; to
rise in rebellion
2. Though a sinner, upon his becoming perfectly obedient, after he had sinned, might
be justified by his own righteousness, which has been proved to be impossible; yet
man is cut off from all hope of acceptance in this way, because every believer
is, in this life, very imperfect, and sinful. In every act of his, there is much
sin; sin enough to condemn him, had he never sinned before. He has a great degree
of opposition in his heart to God, and his law; and all his exercises, in which
there is a degree of moral goodness, are so defective, that he has reason to be
ashamed of himself, and of
When it is considered, how much sin attends the believer in all his exercises; how far he falls below his duty in every thing; how much moral evil is constantly in his heart; and how greatly every thing wrong and. defective in him is aggravated, and more criminal than it was before he believed, by the greater light and conviction he now has, and the great, peculiar and distinguishing favours he has received from God: and the advantages and motives he now has to be holy as God is holy, by which his obligations are unspeakably increased: When all this is considered, there will doubtless appear reason to conclude that he is now more criminal in the sight of God, and in this sense a greater sinner, and more hateful and abominable, than he was before he believed, or than any unbeliever whatsoever, notwithstanding his faith, virtue, and holiness. Surely then he has nothing in himself suited to flatter and raise his pride, by becoming a believer, and uniting himself to Christ; but every thing is suited to lead him to humble himself in the sight of the Lord, and walk humbly with God, and constantly cry, “God, be merciful to me a sinner.”
This leads to another particular.
3. All the virtue or holiness; all the right taste and exercises
which are implied in saving faith, as described m the foregoing section, as was
there observed, imply
Faith, which worketh by love, discerns the excellence of the divine character and law, and the infinite evil of sin; approves of the former and condemns the latter. In the exercise of this faith the law comes, sin revives, and the sinner dies; feels himself undone and lost forever, notwithstanding any help or righteousness in himself, if treated according to the righteous law of God. By this faith the sinner flies to the Redeemer for righteousness, justification and redemption, as a free gift to an infinitely unworthy creature, who has no righteousness of his own to recommend him to the least favour, and never can have any. And the more the sinner has of this faith, which implies love and repentance, and the longer he lives by it, the more he sees and feels the evil nature and ill desert of sin, and a view and sense of his own sinfulness increases; and the more he prizes and trusts in Christ for pardon, righteousness, sanctification and redemption. And if he be not really a greater criminal than he was before, he now sees much more of his sin and guilt, and a view and sense of this increases, as he grows in faith and grace. Thus all boasting is most effectually excluded by the law of faith, as faith itself discards and opposes all that which could be the ground of boasting.
Hence it appears, that they who exclude repentance and love from
faith, take an effectual way to support “There Is that in the nature of repentance, which peculiarly tends to establish the contrary of justification by works; for nothing so much
renounces our own worthiness and excellency, as repentance. The very nature of it
is to acknowledge our own utter sinfulness and unworthiness, and to renounce our
own goodness, and all confidence in self; and to trust in the propitiation of the
Mediator, and ascribe all the glory of forgiveness to him.” President Edwards’s Discourse on Justification by Faith
alone, p. 114.
4. If faith did not imply a right taste and disposition and true love to Christ, it would not in any manner or degree unite the sinner to Christ so as to render it fit and proper that his righteousness should be reckoned in his favour, or be any reason why such a believer should be justified, rather than another, who does not believe. It has been shewn, that in the scripture the believer is said to be in a particular relation to Christ, to be in Christ, and to put him on; to be united to him as the wife is to the husband, and the members of the body to the head; and that this union is by faith. This gives him an interest in Christ, as, on account of this union, he may with reason and propriety be considered and treated as belonging to Christ, so as to have the benefit of his worthiness and righteousness for his justification; and in this sense he is justified by faith. That faith therefore, which does not unite to Christ, cannot be justifying saving faith. No faith can do this but that which implies love, for in this all true moral union consists. That faith which is consistent with the sinner’s being at heart an enemy to Christ, does in no true sense unite to him, but is consistent with the greatest, with total alienation from him, and opposition to him. Therefore, there is no more reason or fitness that the man who has such a faith should be justified by the righteousness of Christ, than he who has it not, but is in every sense an unbeliever.
It must be still kept in mind, that faith does not bring into
a justified state, because it is a good work, or out of respect to the moral
goodness there is in it; but because of the natural fitness there is, that he
whose heart is united to Christ, as it is by believing, should be recommended to
favour, and justified by his worthiness and righteousness, to whom he is thus
united, and in whom he trusts. The believing sinner is considered, when viewed
in and by himself, as destitute of any thing to recommend him to favour, and as
unworthy and ill-deserving, as if he had no faith, and no kind or degree of
moral goodness: And must be viewed so, according to the reason of things, and
the law of God; so that when he is justified, he is justified as being ungodly,
because he really is so; that is, has no moral goodness, to recommend him, as
the reason why he should be justified, rather than another, who has no moral
goodness. In this respect all are alike, and upon equal grounds. This leads us
to the true sense of the following words of the apostle Paul, “To him that
worketh not, but believeth on him that justifieth the ungodly, his faith is
counted for righteousness.”
By him that worketh not, is evidently meant one who does not
attempt to work, in order to recommend himself to the favour of God by his moral
goodness; is not of those who are of the works of the law, and consequently under
the curse of it, notwithstanding any thing they can do; but renounces all pretence
and desire to be justified in this way, by his works; but directly contrary to this,
believeth on him, and receives from him, as a free, undeserved favour, justification,
who gives it to all such, though they have no righteousness or works to recommend
them; but are in this respect ungodly. This is evidently the Apostle’s meaning;
for he puts not working, and believing, in opposition to working in order to recommend
themselves and render themselves worthy of a reward, so as, in this sense, to bring
God into debt to them. This appears by the foregoing words, with which those are
connected. “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
5. If moral goodness in justifying faith would recommend the believer
to favour, on account of the worth in it, and render a sinner more worthy and deserving,
or less unworthy and ill deserving in the sight of God, and therefore is inconsistent
with justification by free grace, and consequently all moral goodness must be excluded
from it; then it is equally necessary that the believer should never have any moral
goodness, in order to his being saved by grace. They who would exclude all moral
goodness from faith, and suppose, if it involves repentance and love, and is really
a holy exercise, this moral goodness would render the sinner more deserving or less
ill deserving, and so would be inconsistent with his being justified wholly by the
righteousness of Christ, and saved by free grace, do suppose, at the same time,
that gospel holiness and obedience is some how connected with saving faith, and
does take place, sooner or later, in the heart of every believer. But if moral goodness
in those who have sinned, in itself considered, recommend to favour, and render
them worthy of it; then when they attain to this they will have no more need of
the righteousness of Christ, nor of free grace; but may and must trust in their
own righteousness. And when they come to be perfectly holy, they may justly consider
themselves as worthy of eternal life, and claim it as a debt, and not receive it
as a free gift. Do not they who carefully exclude all moral goodness from saving
faith, for the reason above mentioned, appear inconsistent
But if what has been proved concerning the law of God, and the true state of the sinner, viz. that no possible degree of holiness and obedience, continued any length of time by the sinner, can atone for one sin; but if he once transgress the law, he falls under the curse of it, from which no moral goodness afterwards attained can deliver him, but he will forever deserve to be the subject of the displeasure of God, and condemned to eternal misery: If this be kept in view, it will appear, that whatever moral goodness he attains, it does not render him the less unworthy; and if he be pardoned and saved, it must be as much through the righteousness of Christ, and as really a free gift to him, and he as much the subject of free grace, as if he had no moral good; and the believer must receive all favours, and continue in a justified state, through life, however obedient he be; and forever, though perfectly holy, out of respect to the righteousness of Christ, and as a gift of free grace, as much as he received justification at first. And there does not appear any inconsistence or difficulty in the matter, when viewed in this scripture light.
The redeemed, when perfectly holy in heaven, will, considered in
and by themselves, be as deserving of the divine displeasure and everlasting punishment,
as they ever were, and will be so forever. They continue in a justified state,
and in the enjoyment of the favour of God, by continuing united to Christ; and were
it possible that this union between the Redeemer and them should cease, they would,
they must fall under condemnation, and sink into hell. It is true, that the obedience
and holiness of believers is acceptable to God, and may be rewarded, as a testimony
of this, in consequence of their union to Christ, and out of respect to his atonement
and worthiness, because they are united to him, and love him, who is so infinitely
worthy in the sight of God. Their persons and their obedience, and offerings to
God, are pleasing and acceptable to him for the sake of Christ, and because they
belong to him, and are in him, and do all in his name. This is the account the scripture
gives
But farther to explain the doctrine of justification by faith in Christ, now under consideration, it must be observed,
VI. Men are brought into a justified state by one, the first act
of saving faith. The promise of salvation
It is true indeed, that in order to a person’s continuing in a justified state, he must continue united to Christ, and therefore must persevere in his faith, in which the union on his part consists, and by which it is maintained: And in this respect the faith by which a man is justified, and obtains the promises of life, is a persevering faith.—Though a man is pardoned and has a promise of eternal life, upon the first act of faith, yet this first act is not regarded by God, in his justifying him, as the only act; but it is viewed as connected with a continued series of the acts of the same faith to the end. And the first act entitles to life, as the first, or beginning of a continued course of exercises of the same kind, or as a persevering faith.
The first act of faith entitles to perseverance in faith, by virtue
of a divine constitution and promise. God has promised that he who once believes
shall continue to believe, so that his faith shall not fail: That they shall be
“kept by the power of God, through faith unto salvation.”
In the first act of saving faith, the believer does virtually
and implicitly, if not expressly, look to Christ and trust in him for
perseverance, together with other blessings; and so it gives a title to this
benefit, among others. In this view, perseverance in faith is implied in the
first act, and as such, it is justifying faith, and has the promise of
salvation. The scripture sets this point
In this view it may be seen why believers are daily to pray for the forgiveness of the sins, which they commit after they are in a justified state; and why God is represented as actually forgiving them; and that this forgiveness is suspended upon their renewed acts of repentance and faith. The believer, upon his first believing, has the forgiveness of all his past sins, and the promise that all his future sins shall be forgiven; so that he shall never come into condemnation, but is passed from death to life: But this justification is, the whole of it, in some sense, conditional; it is granted upon the supposition that he will persevere in a course of repeated acts of faith, and that his present union to Christ will never cease, but be an everlasting union: If this should cease to exist, and this were possible, all his past sins would be remembered against him, and he fall into condemnation, and under the curse of the law; nor could any of his sins, which he should commit in future, be forgiven. He has the promise of the forgiveness of all the sins which he shall commit, upon condition he does persevere in repentance and faith; therefore upon his renewed sinning, he renews acts of repentance and faith, and, in the exercise of these, asks for pardon, and upon this he is actually forgiven, and not before, agreeable to the divine promise. But as his perseverance in faith is made sure by the promise of God, in the covenant of grace, pardon of all his sins and eternal life are made sure to him, upon his first act of faith, and his justification.
VII. In the justification of the believer by the righteousness
of Christ, it does not become his righteousness, so as that he is considered as
having actually done and
VIII. In pardoning and justifying the believer, his sins are not
so blotted out, or covered, as not to be any more seen or remembered. When sins
are once committed, they never can become no sins; it will be forever true, that
they were committed. These facts, or the nature of them, cannot be annihilated or
altered. And it is impossible that they should be forgotten by God, or out of his
sight, while he exists the Omniscient. And the believer’s knowledge that he is justified
has no tendency to make him forget his sins; but the contrary, viz. to fix them
on his memory, to think much of them, confess them, and humble himself for them,
and admire the grace of God in his forgiveness, for the sake of Christ. If he could
forget his sins, he would forget that he was pardoned; for the latter supposes the
former, and is founded upon it. Paul, remembered and repeatedly mentioned his sins,
and ranks himself among the chief of sinners, after he knew he was pardoned, and
had obtained mercy. And if he could lose the idea of his sin and guilt, he would
have no idea of the mercy of God to him. as long as he exists. His sin, in persecuting
the saints, and the sins of other justified persons, on scripture record, are so
far from being forgotten, covered or hid, that they are published to the world,
and will be eternally known and remembered. The scripture speaks of forgiving sin,
by such phrases as these, Not remembering them any more—covering them—casting
them into the depths of the sea, &c. These are strong metaphorical expressions,
to denote
IX. The justification of the believer by the righteousness of Christ does in no measure free him from obligation to be perfectly holy in his own person; but increases it, and his criminality in not being so. He is freed from the curse of the law, for not being perfectly and perseveringly holy, and from obligation to perfect obedience, in order to be justified; for he is already justified, without this. In this respect, he is not under the law, but under grace. But still he is under obligation to love God with all his heart, and his neighbour as himself. His faith is a conformity to these commands, as including repentance and love, and he cannot be perfectly holy, to which he is under indispensable obligation, till he comes to a perfect conformity to this law: For by this only, lie can be holy, as God is holy. It is impossible he should not be under obligation to obey this law perfectly; for it is founded in reason, and cannot be altered or abated; and must therefore forever be the rule of the duty of creatures; and every thing in them which is contrary to this law, or a disregard of it, is sin. Christ did not come to destroy, or make void the law, in this respect; but to fulfil it: And his fulfilling or obeying it, and suffering the penalty of it, does not release the believer from obligation to obedience to it; for this is impossible, because it would be infinitely wrong. Yet some have been so wild in their notions, and so absurd and infatuated, as to suppose he has done it!
It has been observed, that gospel holiness, or the holiness of
faith, differs from legal holiness, or the holiness of man before he fell into
sin, and that of the angels; and the difference has been particularly stated in
the foregoing section. Nevertheless, the holiness necessary to justification by
law, or the covenant of works, and that of the believer under the covenant of grace, are of the same
nature and kind, and consist in obedience and
And it is worthy of observation here, that the holiness of faith, and of the redeemed, so far as for the reason above mentioned, it differs from legal holiness, or that under a covenant of works, has a peculiar beauty and excellence, and renders him who possesses it, more happy than he could be under a covenant of works, though perfectly holy.
The redeemed are raised from the dark regions of infinite guilt and wo; delivered from sin, in which they were totally involved; and translated from the power land kingdom of Satan, into the eternal kingdom of Christ, to sit down and reign with him on his throne. And this deliverance, happiness and honour, is not from themselves, in the least degree; but from the free sovereign grace and wonderful love of God; and by the incarnation of the Son of God, and his taking the place of sinners, and dying for their redemption. All this makes an amiable and glorious display of the love and wisdom of God, which could not have been made, had not redemption taken place. And all this new and wonderful scene lays a foundation for answerable exercises by the redeemed, in the deepest humility, in a sense and acknowledgment of their unworthiness, and absolute dependence on free sovereign grace for all the good, both negative and positive, comprised in redemption; and in the sweet love of benevolence, delight and gratitude, answerable to the divine love and holiness manifested in the redemption of sinners, and his unspeakable love and grace to them, by which they are laid under peculiarly great, and the most agreeable, everlasting obligations to gratitude and praise.
In these respects, and by their everlasting and peculiarly near
and dear relation to Christ, and union with him, by which they are the bride, the
Lamb’s wife, the redeemed church will shine in a peculiarly beautiful holiness
X. On the whole, the doctrine of the justification of sinners
by faith in Jesus Christ appears to be not only agreeable to the scripture, but
rational, when examined and understood; there being nothing absurd or inconsistent
in it. The law of God admits of a substitute to obey or to suffer for others in
their room and stead. The first man was constituted such, and he was made a type
and figure of the second man, who was to come, the Lord from heaven. He was able
to do what the first man could not, even to redeem sinners from the curse of the
law, by taking the curse on himself, and suffering it for them, as well as obeying
it perfectly; being made under the law, and putting himself in their place. Thus
he has a righteousness which answers the law; and therefore sufficient for the justification
of all those in whose favour it can be properly applied, so as consistently to have
the benefit of it, as much as if it were their own personal righteousness. This
can be done only by the sinner’s being cordially united to him, approving of his
character, and receiving and trusting ill him for righteousness and redemption,
which is done by believing in him. Therefore, “Christ is the end of the law for
righteousness to every one that believeth. Even the righteousness of God, which
is by faith of Jesus Christ, unto all, and upon all them that believe.” And this
righteousness avails to their complete justification; their sins are pardoned for
the sake of Christ,
It is agreeable to reason, and common sense, that one person should have favour shewn to him, out of respect to the merit and worthiness of another, purely on the account of the relation the former bears to the latter, who has no worthiness of such favour in himself, and to whom it would be improper to shew such favour, were it not for his relation to such a worthy person, by which he is in some sense united to him. This is really imputing the merit of one person to another, to recommend him to favour, who has no worthiness in himself. Thus, if we have a friend who is very dear to us, and has great merit and worthiness with us, and we see a child in wretched circumstances, starving and naked; when we are informed that he is the son of our friend, we shall be disposed to shew him kindness and give him relief, feed and clothe him for the sake of his father, out of regard to his merit in our eyes. Or, if such a worthy person, who has great merit, have a friend who loves him, though he may have no worthiness in himself, and has offended us; yet if he come recommended by this worthy friend of ours, desiring that we would forgive him, and shew him all the kindness he wants, we shall readily do it, wholly for the sake of the worthiness of our friend, though otherwise it would be proper, and we should be disposed to treat him with neglect and contempt; and this appears congruous and rational.
Much more is it so in the case before us. The Son of God, who
is infinitely dear and worthy in his sight, has expressed his love to the Father,
and zeal for his honour, and the honour of his law and government, and hatred of
all sin against him, by putting himself in the place of sinners under the law; and
has borne the curse of it himself in the sinner’s stead, and obeyed it perfectly;
hereby manifesting his love to sinful man, and desire of their salvation, if consistent
with the honour of God and his law: and that he might make it so for all See
THE subject of this section leads us to see, and reflect upon the wonderful display of infinite wisdom in the salvation of man, by Jesus Christ.
It has been observed, that wisdom is a moral excellence; it is
a moral perfection of God. It is included in benevolence or goodness, and cannot
be separated from it. Where there is no benevolence, there is no wisdom, and where
there is no wisdom, there is no benevolence.
There is a most bright and glorious display of the wisdom of God
in the redemption of man. Therefore, the gospel of the grace of God is called wisdom,
the wisdom of God: And Christ is called so: And the apostle Paul, speaking of the
redemption of man, has the following remarkable expression. “According to the
riches of his grace, wherein he hath abounded towards us, in
all wisdom and prudence.”
In order to lay the best and most ample foundation, and give opportunity
and occasion for the greatest and most glorious exercise and manifestation of the
love and grace of God, it has been wisely ordered that there should be creatures
in a state of infinite guilt and wretchedness, from which they could not be delivered
consistent with the honour of the divine law, and the moral character and government
of God, unless a divine person, the Son of God, became a man, and took upon him
the form of a servant, putting himself under the law, and taking the sinner’s place,
so as to bear the curse in his stead, and die an ignominious, cruel and accursed
death for him: And having thus suffered, and obeyed the law of God in the most trying
circumstances, he is become the author of eternal salvation to all them who obey
him: And in this way of salvation by Christ, there is no room for mere human righteousness
and worthiness to come into the account. The righteousness
And the redeemed are interested in this divine righteousness,
not out of regard to any worthiness of their own; but when they are justified, they
are considered in themselves infinitely unworthy; and that by which they are united
to this divine person, so as to have the advantage of his merit, the bond of union
on their part consists in an exercise of soul in which they discern and acknowledge
that they are infinitely guilty, ill deserving, hateful creatures; that were there
not an infinitely meritorious righteousness in Christ, it would not be proper or
consistent with the law and the perfection of God, that they should be pardoned
and saved; and that the righteousness by which they are justified, is that of a
divine person, the righteousness of God. They therefore ascribe every good they
receive, every thing better than endless destruction, to the free sovereign grace
of God, and give him all the glory of it. This is “to be justified freely by his
grace through the redemption that is in Jesus Christ: And it is of faith, that it
might be by grace.”
Every thing is so ordered in the work of redemption, as to give the greatest occasion and advantage, and the best opportunity for the exercise of the infinite goodness and grace of God; and in such a manner as to make it
Now the wisdom of God has contrived and laid the plan for all
this. Therefore it is manifested, and glorified in this exercise and display of
divine grace, in which God hath abounded in all wisdom and prudence. Here the wisdom
of God is set in the most conspicuous, pleasing light, which draws the attention,
raises the admiration, influences the love, and exalts the praise of angels. And
all who understand the gospel will cordially join with them, and with St. Paul,
in his rapture and doxology: “O the depth of the riches, both of the wisdom and
knowledge of God! Now unto the King eternal, immortal, invisible,
the only wise
god, be honour and glory, forever and ever. Amen.”
II. In the view of this subject, we see how and in what respects the law is established in the justification of sinners by faith in Christ.
The apostle Paul says, the law is established in this way. “Do
we then make void the law through faith? Yea, we establish the law.”
The whole work of the Redeemer in his incarnation, obedience and
sufferings, had reference to the law, in order to establish that, and magnify it,
and make it honourable, consistent with the pardon and salvation of
That the law might be maintained and established by vicarious obedience or suffering, or by a substitute, was made know n when man was first created, as has been shewn. The first substitute or public head failed of obedience, and introduced sin and condemnation, which by divine constitution extended to all his posterity. All mankind are by the disobedience of the first man constituted sinners, and by sinning are under the curse of the law; from which they cannot be delivered, without abolishing the law, unless it be suffered by them, or a substitute. They could not suffer this curse and survive it: for the evil implied in it, and which they deserved, is infinite. And for the same reason, no mere creature in heaven or earth could be a substitute to suffer it in their room. But the last Adam, the second man, who is the Lord from heaven, is able to take the curse on himself and suffer it, and yet survive; and having by this made full atonement for sin, and satisfied the threatening of the law; and by his obedience done all that is required of man, in order to his justification, he has introduced a complete and everlasting righteousness; so that he to whom it may be properly imputed, and he have the advantage of it, as much as if it were his own personal righteousness, and he stood perfectly right in the sight of the law, may be justified, perfectly consistent with the law; and the law be more established, respected and honoured by the divine righteousness of the Mediator, than it would have been by the eternal sufferings of every transgressor, and the obedience of all creatures.
But no man can be justified by the righteousness of Christ, unless
he unite himself to him by faith in him; in which he is brought to see and heartily
acknowledge the law which curses every transgressor of it, to be holy, just and
good, and that he may be justly destroyed forever for his sin, and if he be pardoned
and saved, it
Thus the law, both in the precepts and threatenings of it, is every way regarded, maintained and established, in the justification of sinners by faith in Christ, and is much more honoured than it could have been, had there been no Redeemer, and all transgressors of the law had perished, or had it never been transgressed.
On the Covenant of Grace.
THE covenant of grace, when understood in the most extensive sense,
comprehends all the designs and transactions respecting the redemption of man by
Jesus Christ, in opposition to the covenant of works, or law of works, under which
man was first made; and is the
It is needless to recite the numerous passages of scripture which
represent the matter in this light, and refer to this covenant, to him who is acquainted
with his Bible. That such a covenant must take place between the persons of the
adorable trinity, is certain from the divine decrees; and necessarily implied in
this one sentence of the apostle James, “known unto God are all his works, from
the beginning of the world.”
But there is a covenant transaction, which takes place between God in Christ, and every believer, when the gospel is cordially embraced. This is often mentioned in scripture, and God is said to enter into covenant with men, and believers are said to be in covenant; and to make a covenant with him, and enter into covenant; and lay hold of God’s covenant, &c. This is a covenant distinct and different from that which has been mentioned between the persons in the Trinity, or more expressly, between the Father and the Son; though this eternal covenant comprehends that made in time with. believers, in the manner which has been mentioned. This distinction, therefore, must be made and kept in view, would we think and speak clearly and intelligibly on this subject. They who have been sensible of this, have distinguished them by different names, calling the first, the covenant of redemption, and the last, the covenant of grace, without designing hereby to exclude grace from the former, or to consider it as not comprehending the latter, in the sense above explained. But the difference consists partly in the different parties covenanting; the former is between the divine persons of the Godhead, or the Father and the Son; the latter between these divine persons, or God in Christ, and sinful man: Partly, in the different promises and mutual engagements between the parties covenanting.
This may be illustrated in some measure, perhaps, by the following
instance. The son of a great king, and the king himself, had compassion on a poor
wretched woman, who had been guilty of a capital crime, and was condemned to be
put to death; and devised means to save her, and bring her to the honour and happiness
of being the wife of the son. In order to this, and to make it consistent with the
laws of the kingdom, and the honour of the father and son, the latter must go through
a
The son being invested with authority and power to reclaim the woman, and bring her to consent to marry him, applied to her, and let her know all that had been done by him, in order to her being pardoned, and received to the greatest honour and happiness, upon her consenting to be his wife; and offered himself to her to be her friend and husband, and do all for her which she could want or desire, if she would consent to be his wife; and give herself up to him to be thus related and united to him. The woman freely consented to the proposal of the prince, and accepted of his kind offer; and relying on his faithfulness and goodness, engaged to do the duty of a wife to him. Thus a particular covenant was made and took place between them, by their mutual promises to each other.
When Christ, the Mediator, had finished the part assigned to him,
and which he had engaged in the covenant of redemption, in taking upon him the form
of a servant, and becoming obedient unto death, he was raised from the dead, and
exalted to the throne of the universe, and made head overall things to the church,
as a reward for the great work which he had finished by his obedience and sufferings,
by which he was openly approved and justified, as Mediator between God and man;
and power was given unto him over all flesh, that he should give eternal life to
as many as were given to him by the Father.
And he has ordered the gospel to be preached to men, declaring his character, works and designs, and publishing the way of salvation by him, and freely offering it to all who will accept of it, and promising that all who believe on him, giving themselves to him to be his disciples and servants, shall be saved. This is the sum of the covenant of grace, as it is published and preached in the gospel of the grace of God: And every one who embraces it enters into this covenant; for this is the only condition on man’s part; and by this, men are entitled to all the promises of the covenant, and salvation is made sure to them.
The following things may be observed, concerning this covenant.
1. All the promised blessings and good things contained in this
covenant are made sure to the believer on his first believing, and entering into
covenant; because one of the promises of this covenant, as proposed to men by God,
is, that he who once believes and accepts of the offer made, shall persevere in
his adherence to it, and never fall from it, so as to fail of the blessings of it.
It is in this respect an everlasting covenant, as it ensures everlasting life, and
can never fail, or be broken, by either party in covenant. This is the covenant
described in the following words, “And I 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.”
2. This covenant is called in scripture, a new and second covenant, in distinction from another and foregoing covenant.
The covenant between God the Father, and the second person of the Trinity, is a new and second covenant. The first covenant was between God and the first Adam, as representing all mankind, as their public head. That between God, and the last Adam, the Redeemer of men, the second public head, is a second covenant, and a new one. And this lays the foundation of the covenant between God and man, of which we are now speaking, and really implies it, as has been observed.
But this covenant between God the Redeemer, and those who believe
in him, is expressly called a new covenant, as it is a covenant of grace, and herein
distinguished from the covenant of works, under which all mankind were, antecedent
to redemption by Christ: And which was brought into view, and kept most in sight
under the Mosaic dispensation. The covenant made with the children of Israel was
in the form of a covenant of works. The law of works was exhibited first, and brought
most clearly into sight, that it might be known to be what it really is: And the
covenant of grace, or the gospel, though revealed, and contained in that covenant,
was not set in open light, but covered, and in a measure hid under the types and
shadows of that covenant; and under the form of a covenant of works, as the nucleus
or kernel is covered and hid with the husk or shell that surrounds it: So that they
who were not spiritual, discerning and attentive, saw only the outside, and considered
it as wholly a covenant of works; and hoped for justification by it, in that view.
It is certain this was the case with the nation of the Jews in general, in the apostles’
days. They sought righteousness and justification, as it were, by the works of the
law. They were ignorant of God’s righteousness, and attempted to establish their
own righteousness, the righteousness of the law.
Therefore, the revelation made by Moses, is called the law:
And the covenant into which the children of Israel entered, is represented as a
legal covenant, a covenant of works, to which the covenant of grace is opposed,
as another and a new covenant. A few quotations from scripture, out of many that
might be mentioned, will ascertain this. “But now he (Jesus) hath obtained a more
excellent ministry, (than the high priests under the law of Moses) by how much also
he is the Mediator of a better covenant, which was established upon better promises.
For if that first covenant had been faultless, then should no place have been sought
for the second. For finding fault with them, he saith. Behold the days come, saith
the Lord, when I will make a new covenant with the house of Israel, and with the
house of Judah: Not according to the covenant which I made with their fathers, in
the day when I took them by the hand to lead them out of the land of Egypt; because
they continued not in my covenant, and I regarded them not, saith the Lord.” The same word, in the original, is translated testament and
covenant.
3. The covenant of grace has been revealed to man, and has been administered in different forms, and by various methods, ever since the first intimation of mercy to sinners, made soon after the first apostasy; and by it all true believers have been saved from that time to this; and none have been saved in any other way; nor will any be saved in any other way but this, to the end of the world. And in this respect it is an everlasting covenant. This covenant was made known to Adam, and was administered, to the salvation of all the truly pious from Adam to Noah, and from Noah to Abraham, and from him to Moses. And nothing but the wickedness of man, and his opposition to the things contained and implied in this covenant, has prevented the publication of it to every one of the human race, and their salvation by it. And from Moses to the coming of Christ, the covenant of grace was made known and administered; and the gospel was preached to the children of Israel, through all that time, and all the pious were saved by it, though it was covered under the form of a covenant of works, as has been observed and explained.
The law, as a covenant of works, was not exhibited in the
revelation made to the children of Israel by Moses, as it has been now
explained, under the notion that any man could obtain the favour of God, and be
saved by this law or covenant; for this was impossible. But this law was thus
revealed and added, that it might be known what the law was, and that men might
be hereby convinced, that no man can be justified by the works of the law, as by his sins he is under the
curse of it; and that under this conviction, and despairing of salvation by the
covenant of works, they might be led to understand and embrace the covenant of grace,
the way of salvation by faith in the Redeemer. This is the light in which this point
is set by the apostle Paul. “Is the
Though the Redeemer had not actually performed and gone through what he had undertaken to do and suffer; yet it being engaged and made certain, all believers who lived before his incarnation, were saved by virtue of his sufferings and obedience, which were certain to take place, in due time.
4. The difference and opposition between the covenant of works and the new covenant, the covenant of grace, has been particularly stated in the two preceding sections. The former requires perfect obedience, as the condition of life, as the price to recommend to the favour of God, which is the righteousness of the law of works. The latter consists in a testimony and promise on God’s part, requiring nothing of man, but that belief of this testimony and promise, which implies a cordial reception of the good things, exhibited and offered in this covenant, without offering any thing as the price of them; but receiving them as a free gift to a sinner, infinitely guilty and wretched. The condition of the first is out of the reach of man. It is impossible he should obtain righteousness by it, because he is a sinner. The last is possible to all, and saves every one who believeth.
The apostle Paul states the difference and opposition between
these two covenants, from the writings of Moses; which proves that both these covenants
were revealed in that dispensation. His words are these: “Moses describeth the
righteousness which is of the law, that the man which doth those things, shall
live by them. See See
5. In the preaching of the gospel, the covenant of grace is proposed, and the blessings it contains are offered to all to whom it comes, upon their believing, and heartily approving the way of salvation therein proposed. For all who thus comply, come up to the condition of the covenant, on their part, and consequently are interested in all the promises of it.
The atonement and righteousness of Christ is sufficient for the justification and salvation of all them who believe, be they ever so many, even all the human race. Therefore the offer of salvation is made to all, without exception, and salvation is promised to all who believe, or willingly embrace the offer, to which they are invited and commanded. The direction and command is to preach the gospel to all nations, to every creature. But this cannot be done if the blessings of the covenant of grace be not offered to all, even pardon, justification and salvation, who are willing to receive them. For it is no gospel, no good news, to those to whom this offer and invitation cannot be made. The gospel cannot be preached to the devils, because the offer of salvation cannot be made to them, on any condition whatsoever: And if there be any of mankind to whom this offer may not be made, the gospel can no more be preached to them, than to the fallen angels.
The gospel may be preached, and all die blessings of die covenant of grace be offered to those who are not willing to accept of the offer, and never will believe the report, and be saved. It is contrary to all reason and common sense, to say, that no good thing can be offered to him who is not, and never can be persuaded to be willing to accept it; that his rejecting the thing offered, renders it no offer to him, and annihilates the good will and kindness of him who made the offer: Therefore, that there can be no goodness manifested or exercised, in making an offer of the greatest good to him who does not receive it; and there is really nothing offered. But all this is implied in saying that salvation by Christ cannot be offered to those who, by rejecting him, shall not be saved, but perish forever.
It is known to God, that some to whom the gospel is preached, and salvation by Christ offered, will reject it, and who they are who will do so, and consequently fail of salvation. But if their refusing the offer, be consistent with their having it really made to them; then the knowledge that they will refuse to accept it, cannot render the offer less real and sincere.
But that the blessings of the covenant of grace are offered to
all, without exception; and all to whom the gospel comes, are invited and commanded
to repent and believe, is as evident and certain a truth, as any contained in the
Bible. When Christ sent his disciples to preach, he directed them to say to all,
“Repent, for the kingdom of heaven is at hand.” “And they went out and preached
that men should repent.”
How great is the privilege, which all enjoy, who live under the gospel! Salvation is sent unto them, and laid at their feet, and Christ is waiting for their acceptance, standing at the door, and knocking for admittance. How amazing, how inconceivably great is their folly, madness and guilt, who reject this most benevolent counsel of God against themselves, and perish by slighting this offer, and despising the Redeemer!
How safe and happy are they who lay hold of this covenant of grace!
By infinite wisdom it is formed and
The Manner of the Dispensation of the Covenant of Grace, and the Preaching of the Gospel.
IN the conclusion of the preceding section, it has been observed and shown, that the covenant of grace is to be exhibited and proposed to all men; and that the blessings contained in it, to those who comply with it, are to be freely offered to all to whom the gospel is preached; which Jesus Christ has commanded to be preached to all nations, to every creature, that is, to all mankind. It is now more particularly to be considered, how this is to be done, and what is implied in preaching the gospel.
This subject may be stated and illustrated under the following particulars.
I. Preaching the gospel implies a declaration of the whole system
of truth and duty, contained in divine revelation; as all these are implied in the
gospel, and have relation to the covenant of grace. Though some truths are more
essential and important than others, and the gospel may be said to be preached,
while some are overlooked; yet it cannot be fully preached, unless the whole are
brought into view; and must be in a degree defective, by opposing and rejecting
any revealed truth, Therefore, to preach the gospel, is to declare all the
Some of the most essential truths implied in the covenant of grace, or the gospel, have been brought into view in the foregoing part of this work, and others are yet to be considered, in their order and connection, together with the duties which are included and enjoined. It appears from what has been said in the preceding chapters, especially in that on the nature of saving faith, that there is such order and connection in revealed truth, and such dependence of one on another, that some things must first be taught, understood and believed, before others can be brought into view, so as to appear in their true light.—This may be illustrated by the following instances, some of which have been already mentioned.
The being of God, his attributes and perfections, in which the
divine character consists, must first be understood and believed: as this is the
foundation of all religious truth, so that every other revealed doctrine depends
wholly upon it. Consequently, a gross mistake respecting the character of the Deity,
will lead to error through the whole system of theology, and pervert the gospel.
This knowledge of God is necessary, in order to know what is the nature of his moral
government, and the reason and extent of his law, and the obligation under which
men are to obey it. And a right conception of the moral government and law of God
is necessary, in order to know what is the moral character and state of man, viz.
wholly depraved, and
II. The publishing of the covenant of grace, and preaching the gospel, does not disannul the law of God, or discharge men from duty and obedience; but requires and demands obedience of all to whom it is preached.
The law is not in the least abated in the extent and Strictness
of the precepts of it by the gospel. The obedience of Christ does not discharge
any man, even those who believe in him, from perfect obedience to the law of God;
or free them in the least degree, from their obligations to be perfectly holy. “Christ is the end of the law for righteousness to every one that believeth:” So
that he may be delivered from the curse of the law, be pardoned and justified, consistent
with the law, though he has no personal righteousness and obedience, which answers
the demands of it. But this does not remove his ill desert in any degree, or take
away, or lessen his obligation to obey the law perfectly: And it remains as much
the measure and rule of duty to him, as ever it was. And he is no farther holy,
or does any duty, than he conforms to the law of God, and obeys it, requiring him
to love God with all his heart, soul and strength, and his neighbour as himself.
Thus the preaching of the gospel does not make void the law, but establishes it.
In this view, the law must be exhibited in preaching the gospel, not only as necessary to show the sinner his state and character, and to lead him to understand the gospel, and to see his need of Christ, that he may be saved by free grace; but to set before him what is and ever will be his duty, and the rule and measure of his obedience; and that it may be known that the gospel does not abate his obligation to perfect obedience: But when understood in the full extent of it, carries this demand in it, and increases the obligation of believers to be perfectly holy; and cannot propose any other or lower rule of duty.
The gospel does indeed introduce new objects, and proposes and enjoins duties, which could have no existence, had there been no redemption for man. But these duties, which arise from a dispensation of the covenant of grace, cannot be neglected without disobedience to the original law of God; which must be considered as independent of the gospel, and antecedent to the apostasy of man. For the law which requires man to love God with all his heart, binds him to comply with every institution, proposal or offer, which God shall make to him; and to obey every command, which he shall reveal, be it what it may: And not to comply with such institution, or not to accept of any proposal or offer he shall make, and to disobey any command of God, is disobedience to that law. Consequently, such institutions, commands, or offers of pardon and salvation, do not disannul or abate the law, but the contrary.
Though the gospel consists most essentially in the free offer
of mercy, on condition of a cordial acceptance; yet it necessarily implies, and
carries in this offer, an obligation and command to accept the offer; which acceptance,
taken in its full extent, implies and consists in a perfect conformity to the law
of God; and every degree of compliance with the gospel, is an equal degree of real
holiness, or obedience to the divine law, as has been shown in the section on the
nature of saving faith. Though obedience to the gospel, or compliance with it, and
acceptance of the salvation which it offers, be a different form and manner of
the exercise of
In the preaching of the gospel, there is an offer of a free pardon
and complete redemption, to all who are willing to comply with it; but men are not
at liberty to reject it, without being accountable, and held guilty for such conduct.
They are required and commanded to accept of the offer, and conform to the gospel; and that upon the most dreadful penalty for refusing to obey. Christ himself required
of all to whom he preached, to “Repent and believe the gospel:” And he, and John
who came before him, declared that he who believeth not on the Son of God, is condemned, that the wrath of God abideth on him, and he shall be damned.
Believers are not under the law, but under grace.—By grace they
are pardoned, and delivered from the curse of the law: And it is not by the righteousness
of the law, or obedience to it, that they obtain pardon and the favour of God, and
are made heirs of eternal life; but by the atonement and righteousness of Christ;
and
III. In preaching the gospel to sinners, nothing is required or proposed, to be done by them, which is short of repentance and faith in Christ, or which does not imply this, in order to their obtaining salvation.
This is implied in the preceding observations; and the
contrary is really inconsistent with them. In preaching the gospel, salvation is
freely offered to all who will accept of it; and men are invited and commanded
to do this, and inevitable destruction is denounced against them who refuse and
neglect the offered salvation. But a cordial acceptance of salvation implies
repentance and faith in Christ, which is a conformity and obedience to the law
of God, so far as it takes place, and the exercise of real holiness. If in the
dispensation of the gospel, it were proposed to sinners to do something, and
they were required to do it, which does not imply obedience to the law of God,
nor acceptance of salvation, and which they may do, consistent with their
continuing enemies to God, and to reject the offered salvation with their whole
heart, it would be really to drop and lay aside all which the law requires, and so make it void, and to substitute something in
place of it, which stands in direct contradiction to it; even as contrary as sin
is to holiness. The command to love God cannot make
But as the contrary to this has been practised by many in preaching the gospel, by exhorting and urging sinners to do that which does not imply repentance and faith, or a cordial acceptance of the gospel offer; but is consistent with their continuing impenitent, and rejecting and hating Christ and the gospel, and living in total disobedience to the law of God, requiring them to love him with all their hearts; and doing that which is consistent with all this, has been urged as their duty; and a set of duties, and a course of obedience, have been prescribed for such impenitent sinners, to be done by them, while they continue impenitent enemies to Christ and the gospel: And since there have been a difference of opinion, and not a little dispute on this point, of late years, especially in New-England; it is thought proper to attend to this subject more particularly in this section; hoping that something may be said which may serve to give light, and establish the truth. A careful attention to the following particulars, considered together, and brought into one collected view, with their natural and just consequences, may help to decide this point.
First. Man is naturally, and while unrenewed, in a state of total moral depravity. His mind, his heart, is enmity against God, and his law: This is the nature and tenour of all his moral exercises, while he continues an impenitent sinner, and rejects the gospel.
This will now be taken for granted, as the evidence of it has
been already given, and it is so abundantly asserted in scripture. Part I. Chap. VIII.
Second. The moral depravity of men, and their obstinacy in impenitence
and rebellion, however great and strong, does not in the least remove, or abate
their obligations to repent, believe, and obey the divine commands; or afford any
excuse for their disobedience. Or extenuate the criminality of it. This has also
been considered in the former part of this work Part I. Chap. VIII.
It may be proper to observe here, that from the particulars now mentioned, with the arguments from them, if they be just, it appears that it would be inconsistent with what has been already advanced in this system, to admit that the gospel enjoins or proposes any duty that does not imply repentance, as it has been asserted, as important, fundamental truths, that man is totally depraved; and yet this does not diminish his obligation to repent and embrace the gospel, and even to be perfectly holy; or afford the least excuse for one sin: And that there is no duty which does not imply conformity of heart to the law of God.
Third. All the law, and commands of God, respect the heart or will; and there is no obedience to any command, or any moral agency, in which the will is not concerned and active: And no obedience or duty is done by any man, if his heart be not obedient, and conformed to the command. There is no virtue or vice, or any morality, in external actions, any farther than they are connected with the will, as the production and fruit of that. And whatever is the production and fruit of a vicious heart, or will, acting from unreasonable and bad motives, and for a wrong and forbidden end, is not duty, but sin, whether it be in words or actions, or whatever it may be; and whatever be the appearance of it in the sight of men, who cannot see the heart. This is so plain a case, and the irresistible dictate of the feelings and common sense of mankind in general, that it is needless to try to prove it, or say any thing more to illustrate it.
From this it follows, that whatever is said or done, in external
actions, by a person who is wholly impenitent, and with a wicked, disobedient heart,
is not duty, but sin. Therefore, it is certain, that God never commands
Fourth. The scripture does not afford any support to the opinion that shiners are required to do duty, which they may do while they continue impenitent, as nothing is there required as duty, which does not imply repentance; but the contrary. Whenever sinners are there addressed, and called upon to do, they are commanded to repent and believe the gospel, or to do that which implies this, and a real conformity of heart to the moral law of God.
If sinners were to be directed and commanded, in preaching the
gospel, to do some duty, in order to be saved, which is not repentance, nor implies
any love to God, or acceptance of Christ, most certainly Jesus and his apostles
would have done this, and some instances of it, at least, would have been recorded.
But as there is not one instance of this, nor the least hint of it; but many instances
of the contrary, is not such a notion and practice wholly without any warrant? When
the apostles were applied to, with the serious, important question, What shall
we do? They answer, “Repent, and believe on the Lord Jesus Christ.”
When the young ruler came to Christ, and asked him what he should
do, that he might inherit eternal life? Jesus did not direct him to do any thing
lower than
Therefore, since there
is no instance to be found in scripture, of directing and requiring sinners to do
that as their duty, which is consistent with continuing impenitent; but whenever
they are addressed, they are exhorted and commanded to repent, or to do that which
implies repentance, and love, and submission to God; this serves to confirm the
reasons which have been given under the preceding particulars, to prove that impenitent
sinners do no duty; and that nothing which does not imply repentance, can reasonably
be proposed or required of them as their duty, in preaching the gospel to them.—Is not the invariable conduct of Christ and his apostles sufficient to decide
this matter? May not their example be safely followed? Is it not wrong, and even
presumptuous to deviate from it, and prescribe to men, as their duty, that which
they never mentioned in their address to sinners? Some have mentioned the following passages, and some others,
as directions and calk to sinners to do what is there commanded, while they continue
impenitent, and in a state of sin. “Strive to enter in at the strait gate. Labour
not for the meat which perisheth, but for that which endureth unto everlasting
life, &c.” But it has been observed, by those who have attended to these passages,
and others, which have been adduced to the same purpose, that when properly considered
with the context, and other parts of scripture, they do not appear to direct to
duties, to be done by sinners, while they continue impenitent; but imply those obedient
exercises of heart, which are connected with salvation. No command or direction,
which is to be found in scripture, can reasonably be understood as prescribing only that which sinners are to do, and
may do, while impenitent and disobedient; unless it be expressly said that they
are to do it, and may do what is commanded, while such. It may be presumed, no such
passage of scripture will ever be produced, as it would appear to contradict the
rest of the Bible, and to be even a contradiction in terms.
Fifth. Teaching sinners, that while they continue impenitent, they do no duty, nothing that God requires of them, and that he commands them to repent and embrace the gospel; and that they can have no excuse for not doing it immediately, has no tendency to remove or discourage their attention to the things of the gospel, which relate to their salvation, and to make them careless and secure in their sins; but it has a contrary tendency, viz. to awaken their attention, and to promote their conviction, concern and engagedness of mind, to obtain the salvation of their souls.
In preaching the gospel to them, they are to be told what is their state and character, how guilty they are, and wholly inexcusable in their sins; how infinitely dreadful and dangerous their situation is. The gospel is to be opened and explained to them, and what is necessary in order to their obtaining the salvation, which is therein offered to sinners: And they are to be called upon to repent and embrace the gospel as their first and immediate duty; for the neglect and refusal of which, they can have no possible excuse; but it is a most aggravated and dangerous sin. The motives and encouragement to embrace the gospel are to be set before them; and the promises to all who comply are to be urged; and the awful threatenings to all who refuse, and continue in their impenitence, denounced. “He that believeth shall be saved; but he that believeth not shall be damned.”
Surely nothing can be thought of or devised, that would be better
suited than this, to arrest and awaken the attention of sinners; and give them
the greatest uneasiness and concern, in a view of the wretched, dangerous situation
in which they are, while they continue impenitent rejectors of the great salvation.
And it is impossible that any person should go on, careless and easy in sin, who
so believes and realizes these truths, as to make the deep impression on his mind,
which they are
The doctrine, that impenitent sinners do no duty, and consequently nothing is required of them as duty, to be done by them, while they continue impenitent, is liable to be abused by men; and no doubt has been perverted and abused to bad purposes; as the gospel itself, and every truth contained in it, has been, by men of corrupt minds. But this is not the least evidence, that it is not an important, revealed truth. It has been said, that according to this, nothing is required of impenitent sinners, and they have nothing to do. Since they have no heart to repent, they have nothing to do; they will therefore not concern themselves about religion or salvation, nor pay any attention to these things. And some, perhaps many, are professing to practise upon this, and to neglect all attention to religion, and concern about it; and to indulge themselves in a course of vice, under the notion that nothing is required of them, which they have a heart to do; and therefore there is no encouragement to attend to the gospel, or any advantage in it.
What has been just now observed is a sufficient confutation of
such a sentiment and practice. It appears that there is enough to be said to
sinners; and how much is required of them, even more than they are disposed to
do. And are they to be wholly excused; and is nothing to be required of them,
because they are not
It is contrary to the plain dictates of reason and scripture, to suppose, that men may not be required and commanded by God, to do that which they are not willing to do, and when it is certain they will not comply with the command, unless God shall give them a heart to obey, make them willing by his power, and work m them to will and to do it. He has a right to speak and command, whether they have a heart to obey or not. If he have not, there can be no law, moral government, or sin.
There are the following reasons for pointing out to men their duty, and requiring them to repent and embrace the gospel, in order to be saved, though they be now impenitent, and have no heart to comply; and it is certain they never will have, till God gives them a new heart.
1. Because this is their duty, and it is proper and important that they should be told, and be made to know what is their duty: For,
2. If they know not what is their duty, and what is necessary for them to be and do, in order to be saved, they cannot know what their state and character is, whether they be willing to comply with it or not; and consequently, will not know what obstinate, wicked hearts they have, and what need they stand in of sovereign grace, to give them new hearts; which is of the greatest importance to be known.
3. Because they must so far actually comply, as to repent and obey the gospel, or perish. Therefore, as they must really do this, audit must be their own voluntary act, in order to be saved, it is proper and necessary, that they should be made to know it, by requiring it of them. And the gospel cannot be preached in any other way.
4. Because in this way sinners are brought to repentance, and
have a heart given them to embrace the gospel. As they could not be under advantages
to do this, unless the gospel were preached to them, and they were called upon to
repent and believe; so men are brought to this in no other way, and by no other
means, but the preaching of the gospel: And under this, and when men enjoy the
gospel, God opens the hearts of whom he pleases, to receive the truths which are
published, and to obey them, as he opened the heart of Lydia to receive the gospel
preached by Paul. When men are required to repent and embrace the gospel, it is
not known to any man that they will not have a heart, and be willing to comply,
till the experiment is made, and it appears that they continue impenitent: And if
they appear to remain impenitent for a time, it is not known that they will not
soon come to repentance. God is under obligation to none, and he gives a heart to
repent, to those who live under the gospel, to whom he pleases, and when and where
he sees fit. But it appears that all have not such an heart given them. The gospel
is preached to many, who persevere in rejecting it, and perish more dreadfully,
than if they had never heard of it. It is made a savour of death unto death to them.
5. Many important ends are answered by preaching the gospel to them who never have a heart to repent and embrace it; by which they have salvation freely offered to them, and they are required to hear and obey.
This is necessary, in order to preach the gospel to any; for none
knows, but God, who will repent and accept of the salvation which is offered, till
the trial is made, and the offer is made to all who hear it; and no distinction
can be made, till men distinguish themselves, by believing or rejecting the gospel.
This is also necessary in order fully to express and show the free grace exhibited
in the gospel. By this are discovered the exceeding obstinacy and wickedness of
man, in his rejecting such a kind offer of pardon and salvation, and his great ill
desert; and it will greatly illustrate the justice and propriety of his eternal
punishment. And the distinguishing,
Sixth. Teaching men that they may do that which is their duty, and what God requires them to do, while they continue impenitent, and in an unconverted state, appears to have a bad influence many ways, and tends to delude them, and prevent their embracing the gospel.
This tends to deceive them, with respect to their own true character, and make them to think much better of themselves, than they ought to think; and to overlook the exceeding obstinacy and wickedness of their own hearts; and that there is no good thing in them, and they are wholly undone and lost in themselves: And therefore tends to prevent their understanding- the gospel, and coming to Christ, who came to seek and to save those only who are lost.
Men, through the natural pride of their hearts, are disposed to shut their eyes against that light which discovers their evil deeds, and lays open the total depravity and wickedness of their hearts; and are therefore ready to lay hold on any thing which opposes, and tends to shut out this light. And so long as they are told, and believe they are doing some duty, they will think they have some good thing in their hearts, and do that which is pleasing to God; and will naturally, and even necessarily rely upon it, as in some degree, at least, recommending them to the favour of God, which will effectually prevent their coming to Christ, as poor and wretched, blind and naked.
And this way of teaching sinners has a natural and strong tendency
to lead them to think and feel, that they have some excuse for not repenting and
believing on Christ; and that they are not blameable for this, nor can it reasonably
be required of them. For while they are directed to do some things as duty, which
are consistent with impenitence, and are expressly told they are to be done by unrenewed
sinners, antecedent to their repentance, and embracing the gospel, they are naturally
led to think, there is such difficulty in die latter, to
It has been observed, that it is probable, duties to be done by
impenitent, unconverted sinners, while they continue such, would never have been
thought of and urged, had not an opinion been entertained, that they are under an
inability to repent and believe on Christ, which does excuse them, in some measure,
at least, for continuing impenitent, and unconverted. From this apprehension and
sentiment, sinners have not been called upon to repent and embrace the gospel immediately;
but to do some lower duties, which do not imply repentance, or renovation of heart;
which are required as the instrumental duties, in order to obtain saving mercies;
and which they may and can do, while unconverted; and therefore can have no excuse
for neglecting them. And this appears to be confirmed by fact. Most, if not all
of those, who have pled for such duties, and have prescribed them to sinners, to
be done by them, as unconverted and impenitent, have, at the same time, either expressly
or implicitly represented them as under such an inability to perform duties in a
holy manner, which does, at least in some measure, excuse, and does not wholly
consist in their having no desire or inclination to repent, and opposition of heart
to it; but that there is, in their case, a cannot, independent of a will not; and
that the latter is therefore distinct from the former; and that the former kind
of inability does excuse, as it certainly must, so far as it does not consist wholly
in the evil inclination of the will, and is independent of it. And from this opinion,
many public teachers and authors have not called on sinners and required of them,
to repent immediately; but have directed them to do many duties, while they continue
unconverted; or at least
This appears to be one great and chief mean of promoting, confirming and spreading far and wide the doctrine, that sinners are under an inability to repent and believe on Christ, which is a good excuse for neglecting it, and living in an unconverted state. Hence, when they are, in scripture language, called upon to repent, and accept of offered mercy, it is common for them to say, they cannot do this, and offer it as an excuse for their not turning to God, and embracing the gospel. And as this is a sentiment so agreeable to the hearts of sinners, as it excuses their impenitence, and helps to shield them against a true conviction of their criminality in continuing in an unconverted state; and leads them to think they have sincere and strong desires to be christians; but cannot, through some insuperable difficulty, independent of their will, which cannot be removed by their inclination and endeavours to do it; they greedily imbibe it, and are disposed to hold it fast. So long as this sentiment is cordially embraced, it will prevent a true and thorough conviction of their own character and state; and therefore has a bad and dangerous tendency.—It is an implicit denial of the total depravity of man; and misrepresents the nature of the sinner’s moral depravity, and inability to do that which is holy and good; as if it rendered him innocent and blameless, while he continues unholy and disobedient.
Jesus Christ indeed says, “No man can come to me except the Father,
who hath sent me, draw him.”
It is now left to the reader to judge, whether the particulars which have been here mentioned, considered in their connexion and consequences, do not prove the truth of the proposition to which they relate; and make it evident, that in preaching the gospel, nothing is proposed and enjoined as duty, to be done by men, which is consistent with their rejecting the offers of it, and continuing impenitent.
That all true Believers, do persevere in Faith and Holiness, to the End of Life, and cannot fail of eternal Salvation.
THE doctrine of the perseverance, and final salvation of all who believe in Christ, and are once interested in the covenant of grace, has been repeatedly brought into view, especially in the three preceding sections. It has been asserted, or often supposed, in what has been said on faith, justification, and the covenant of grace; and some scriptures have been mentioned, which do suppose and assert it. But it is proper that this point should be more particularly considered and explained, and the evidence of the truth of it, be set in as clear and convincing light as may be.
Indeed, this doctrine is so connected with the other doctrines which have been advanced in the foregoing parts of this system, and so implied in them, or follows from them, as a natural and undeniable consequence, that they who understand and believe them, will not hesitate about the truth of this. They only are disposed to deny, or doubt of the truth of this doctrine, and do not see the evidence of it in divine revelation, who do not believe man to be naturally so totally corrupt, and so absolutely dependent on God, for a new heart, and every degree of holiness, and for salvation; and that all this so wholly depends on the decree and will of God, as has been represented above: But imagine that the salvation of men depends on their free will and conduct, independent of God, in such a manner and measure, that they turn the scale in favour of their salvation, and not God, by any powerful influence of his, which shall determine whether they shall be saved or not. And therefore, if they do now believe, and are in favour with God, it wholly depends on themselves, and not on any particular, determining influence of Heaven, whether they shall persevere or not, in faith and holiness, to the end of life; consequently there is no security against their falling away, and perishing. Therefore, if the doctrines which have been advanced in this system, have been proved to be contained in the holy scriptures; and consequently, that the scheme just mentioned is erroneous and unscriptural, the doctrine now under consideration, will be admitted of course, without any dispute. In order to explain this doctrine, and remove or obviate mistakes and misrepresentations respecting it, and state the evidence of the truth of it, the following observations must be made.
1. That believers never will totally and finally fall away, so
as to perish, is not owing to the nature of true grace, or any power or sufficiency
in themselves to persevere unto the end; but this depends wholly on the will, and
constant influence and energy of God, working in them to will and to do. They are
kept by the power of God, through faith unto salvation. It is God. who having begun
a good work in them, will carry it
2. The perseverance of believers is consistent with their
being sanctified but in part; and guilty of much sin; and even by surprise, and
great temptations, of particular gross outward acts of sin. But they never
become totally corrupt and sinful, as they were before, and as all the
unregenerate are; and they do not sin with their whole heart: They being born of God, do not commit sin,
in this sense, and as others do; “for his seed remaineth in them: And they cannot
thus sin, because they are born of God.”
3. The certain perseverance of true saints in faith and holiness
unto salvation does not imply or suppose, that they shall be saved, whether they thus persevere or not; or that
they shall persevere without persevering. It would be quite needless to observe,
that such a palpable contradiction is not implied in this doctrine, were it not
that some have seemed to understand it so. They object to the doctrine, the tendency
of it, to make those who believe it, careless about a holy life, and to lead them
to indulge their lusts, and live in sin. There can be no tendency in this doctrine
to this, unless the certainty of the perseverance of believers in faith and holiness
renders it needless to persevere in faith and holiness, which is impossible, as
it is a contradiction in terms. If true believers shall persevere in faith and holiness,
then such perseverance is absolutely necessary to salvation, and there is no other
way to be saved; and he is not a true believer who does not thus persevere.
This leads to another observation.
4. The certain perseverance of the saints, in faith and holiness,
does not render their activity, constant care and exertions, needless, or suppose
this unnecessary; but the contrary. It is their own perseverance in faith and
holiness which is made certain; they themselves, therefore, must live by faith and
in the practice of holiness; for they cannot persevere in any other way, but by
a constant attention to this matter, watching and praying, and working out their
own salvation with fear and trembling. To neglect this, and to take a contrary course,
is to draw back unto perdition, and not to believe to the saving of the soul.
5. The doctrine of the certain perseverance of believers unto the end of life, is so far from rendering the use of means, and setting motives before them, in order to promote and effect their living a life of faith and holiness, unreasonable or needless, that all this is as important and necessary, as if this doctrine were not true, and their perseverance were not made certain.
If God have promised that all who are interested in the covenant
of grace, shall persevere in a holy life, and in this way be saved; this supposes
that they shall be under advantages, and have proper means used with
How greatly mistaken are they then, who suppose, if the perseverance of believers be made certain in the covenant of grace, this would render all such means, motives, exhortations, promises and threatenings useless and unreasonable! And because these do take place, according to the word of God, they infer, that this doctrine cannot be true!
6. This doctrine supposes perseverance to the end of life, in faith and holiness, necessary in order to salvation; that such only shall be saved: Therefore, that they who do not persevere, will not be saved, but perish; whatever good attainments, faith and holiness they may appear to have for a while; and however confident they may be that they shall be saved.
If believers might be saved, without persevering in faith, to
the end of life, there would be no need that their perseverance should be made sure;
and there would be no propriety in promising this, as such a great privilege, and
as if it were necessary to salvation. It is abundantly declared in scripture, that
they only who overcome and keep the words of Christ to the end, shall be saved.
“He that continueth to the end shall be saved. If ye continue in my word, then are
ye my disciples indeed. If a man abide not in me, he is cast forth as a branch,
and is withered.”
It has been asked, why such declarations are made in the scripture, if no true believer does ever fall away; but certainly will continue to the end?
The answer is at hand. They are made, because it is true that none can be saved, unless they persevere; and it is proper and important, that this truth should be known, and kept in view, to prevent persons flattering themselves, that they have been, and are true believers, though they sit still and do little or nothing, neglecting the work of faith, and labour of love; and though they have fallen into a settled course of apostasy. And such declarations are suited, and even necessary, to distinguish true believers from others; and to excite them to care and watchfulness, lest they should apostatize; and to zeal and activity in obedience, and engagedness to persevere in faith and holiness, by a patient continuance in well doing, seeking for glory, honour and immortality.
If any say, that these declarations suppose that true believers may fall away and perish; and therefore are inconsistent with the certain perseverance of all such:—
Answer. This is certainly a mistake. They neither assert, nor
suppose any such thing. Every true believer may persevere to the end, consistent
with these declarations, and they may be the means of their persevering.—It is
true, that he who does not persevere, but draws back and apostatizes, shall not
be saved; but it is equally true, that all such never were true believers; but their
faith was essentially different from true faith, and therefore, only a temporary
faith; and this is discovered by their falling away. Therefore, the apostle John
says, of such apostates, “They went out from us, but they were not of us: For if
they had been of us, they would no doubt have continued with us: But they went out,
that they might be made manifest, that they were not all of us.”
7. That the perseverance of believers in holiness to salvation, is secured to them in the covenant of grace, is abundantly asserted in divine revelation. A number of passages which express or imply this doctrine have already been occasionally mentioned, in the foregoing sections, and it would swell this section into a volume, to transcribe all the passages of scripture, which either expressly assert, or imply the certain perseverance and salvation of all who once become truly pious: Only a few therefore, of the many, will be mentioned. Indeed, if there were but one sentence in the Bible, which expressly, or even implicitly asserted this doctrine, which is so reasonable and desirable, it would be a sufficient warrant to receive it, as an important truth.
The promises so often made to them who believe that they shall
be saved, do connect salvation with the first act of faith, which supposes, as has
been before observed, that true faith is always a persevering faith; which could
not be so, were it not made such, by the promise of God in the covenant of grace,
by which he engages to the believer, that his faith shall never fail; but that he
shall persevere in believing, so that the end of his faith shall be the salvation
of his soul. The apostle Peter gives this account of the matter, and tells in what
way believers persevere unto salvation. Speaking to believers, he tells them, that
an inheritance, incorruptible, and undefiled, and that fadeth not away, is reserved
in heaven for them, who are kept by the power of God, through faith unto salvation.
The Apostle Paul asserts, that salvation and eternal glory is
connected with conversion and justification, in the following remarkable passage,
in his letter to the church at Rome; where he traces the salvation of sinners, from
the foundation to the topstone. “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. 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.”
8. That all true believers in Christ should persevere in faith, and none of them perish, is consistent with all other truths contained in divine revelation, and is really contained in many of them; and this appears every way proper and reasonable.
That this doctrine is not inconsistent with any thing contained
in the scripture, has been made evident; it is hoped, from what has been briefly
said, in some of the above particulars, to obviate the objections which some have
made to it, from not understanding it, or the scriptures, on which they have grounded
their objections. And if man be so wholly dependent on God for salvation; so that
this must be determined by his sovereign will, as it has been made evident the scripture
represents him to be; and he is brought into a state of
I. See how exactly the blessings and promises
of the covenant
of grace are suited to the circumstances, and to the heart of the believer; and
to exhibit and display sovereign grace. He is absolutely dependent on God for holiness,
and perseverance in it unto salvation; he feels himself infinitely unworthy of any
favour, and without strength in himself to do any good thing; he is surrounded
with temptations and dangers; and Satan, that strong and subtle enemy, is seeking
to destroy him. He would sink into despair immediately, were it not for the promised
power and grace of Jesus Christ, who has promised he will never leave nor forsake
them who trust in him: But this gives him sufficient and full support, and he acknowledges
and admires the wisdom and grace of this covenant, as everlasting, and ordered in
the best manner, in all things, and sure; and says with David, “This is all my
salvation, and all my desire.” He knows this is no contrivance of man, no fiction,
but an
II. We hence learn, what encouragement the poor, lost, infinitely guilty, and miserable sinner, has to come to Christ, and trust in him for every thing he can want. Christ ensures salvation, and perfection in holiness, to every one who will come to him; and promises he will in no wise cast them out, or forsake them. He will be their righteousness, wisdom and strength. He will furnish them with the whole armour of God, and teach their hands to war, and their fingers to fight successfully against sin and the devil, and lead them on to complete victory.
III. This doctrine affords sufficient encouragement to the trembling believer, who knows his own weakness, to make a public profession, and espouse the cause of Christ before the world, and engage, by his grace and assistance, to serve him, devoting himself to his interest and honour.
Some, who thought they were friends to Christ, have been afraid to make a public, christian profession, lest they should fall away and dishonour him by their sinful conduct. This is owing to their not well attending to the promises of the covenant of grace. If they have a heart to devote themselves to the service of Christ sincerely, and choose a holy life, in obedience to him, as the greatest privilege and happiness, they may safely trust in him for that assistance by which they may live a holy life; for he has promised never to leave nor forsake them, but that his grace shall be sufficient for them.
Concerning Believers’ Assurance of Salvation.
THEY who deny the certain perseverance of all true believers do,
of course, not believe it is possible that any man should be sure of his own salvation:
And it is certain, that the latter would not be possible, were the former not true.
But if the covenant of grace contain a
This subject may be explained, and the truth vindicated, by attending to the following particulars:
1. Assurance of salvation, is not essential to saving faith; or a person may believe in Jesus Christ, and hereby be brought into a state of salvation; and yet not know that he does believe in Christ, as they do who shall be saved.
Many have thought, that saving faith consists in believing that
they shall be saved; that God loves them, and designs to save them, and Christ died
for them, &c. or that this is, at least, implied in faith; that it is in this sense,
an appropriating act, taking salvation as their own, knowing that it
belongs to them, and that they shall be saved. But it has been shown, in the
section on the nature of saving faith, that such a notion of faith is not
agreeable to scripture. Saving faith is a direct act, believing the gospel to be
true, approving of it, and receiving Christ as he is there offered. This may
take place, and a man be a real believer in Christ, without any knowledge or
consciousness, or even the least thought, that he does believe, or that his
exercises are saving faith; for the latter consists in reflex acts of the mind,
in a view or consciousness of what does, or has taken place in his heart, or
what are the direct acts of it towards Christ,
&c. The knowledge or assurance that we do believe, is a reflex act of the mind,
upon what has taken place in our hearts, by which we obtain a knowledge that we
have believed, or do now believe: So that assurance of salvation, or that we have
saving faith, is consequent on our believing; and saving faith must exist in the
mind, and every thing essential to it must take
Saving faith is an appropriating act in this sense; it is receiving Christ as our Saviour, taking salvation as it is offered, and laying hold of the covenant of grace, so as to ensure all the blessings of it to ourselves. But this may be done without knowing that we do it, or thinking that the exercises of our minds, in which this consists, are of the nature of saving faith. This knowledge is obtained by reflecting upon our own exercises, with discerning to see of what kind they are; and the latter is not necessarily connected with the former, as has been now observed.
It is granted, that saving faith, even in the first acts of it, may be so strong and clear, that it may be attended with a consciousness and assurance, that the person does believe, and shall be saved; so that believing and assurance of salvation, may be both together, and connected in this respect; but still they are two distinct things, and consist in distinct acts of the mind; and the latter is consequent on the former; though the believer may not distinguish them, and not know that they are not one and the same act.
2. Assurance of salvation, therefore, consists in a person’s consciousness of the acts of his own heart, that he does believe in Christ; and knowing from intuition or reflection, that he has attained to those things which imply saving faith, and do accompany salvation, being infallibly connected with it, by the promise of God, in the covenant of grace.
3. It is certain, from fact and experience, that persons may know
what the exercises of their own hearts are; and it is reasonable to suppose this
may be the case in the instance before us. We do know what we love, and what we
hate, in many instances at least; and what kind of exercises we have, respecting
many objects
4. It appears from scripture, that many good men, were in fact
assured of their salvation. Job says, “I know that my Redeemer liveth, and that
he shall stand at the latter day upon the earth. And 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.”
Thus it appears from scripture, that believers have been in fact assured of their salvation: And therefore that it is possible, that others, and even all believers, may attain to this, in the same way in which they obtained it, viz. by arriving to such a degree of faith and christian exercises, as to produce a consciousness, and certain knowledge, that they have faith, or christian holiness, which is connected with salvation.
This leads to another particular.
5. There is no other way of obtaining this assurance, but by
having such high degrees of christian holiness, in actual exercise; and accompanied
with such spiritual discerning, as that it is seen and known by the person who has
it, to be real gospel holiness, or true, saving faith. True grace, or holiness,
is in the nature of it, clearly distinguishable from every thing which is not so:
And if it be not distinguished by the believer, and seen and known to be what it
is, it must be owing either to the small degree of it, so that it cannot be discerned,
or Though the exercise of holiness, and spiritual discerning,
are several times mentioned distinctly, in this section, it is not intended that
they should be understood as two really distinct things. Holiness, is spiritual
light and discerning; and spiritual light, is holiness. See the section on Divine
Illumination.
6. The believer is wholly dependent on God for assurance of salvation.
Believers are entirely dependent on God for the least degree of holiness, as it
is his sovereign gift; but they have a special and peculiar favour from him, who
are brought to such a degree of holy exercise, and spiritual discerning, as to be
assured that they are born of God, are his children, and shall inherit everlasting
life. It is by the Spirit of God witnessing with their spirits, that they are brought
to see and know, they are the children of God. This the scripture declares. “The
Spirit himself beareth witness with our spirit, that we are the children of God.”
7. The assurance of salvation is not common to all christians; many never attain to it, and few, or none of those who do, have it constantly, without interruption.
This is not promised to all believers in the covenant of grace, as perseverance is; but is given, or withheld as is most agreeable to infinite wisdom and goodness, and so as to answer the best ends, and be most for the glory of God, the best good of his church, and of the individual members of it. Assurance is most common among them who are called to distinguished and eminent service and sufferings in the cause of Christ, as they seem to stand in most need of it, to support and animate them, in the midst of the greatest trials, dangers, and worldly evils. Thus, assurance of the love of God, and eternal salvation, seem to have been enjoyed, not only by the apostles, but by christians in general, in their day, as they were called to suffering in a peculiar manner and degree, in consequence of their becoming christians. And those christians who have been called to the greatest labours and sufferings, in all ages since, have appeared to have, and express the greatest assurance of their own salvation. It has been common for martyrs, to go to the stake, or to other most cruel deaths, in the joyful assurance, that they were going to heaven; as ecclesiastical history abundantly informs us. And in the limes of the greatest sufferings of the church of Christ, christians have appeared to be more generally assured of their interest in the covenant of grace.
And this can be accounted for, from what has been said above; for they who are called to extraordinary labour and suffering in the cause of Christ, not only need this support more than others; but their circumstances are suited to awaken their graces, and excite them to a higher and stronger degree of exercise, than common; by which they have clear evidence, that they have true grace: and God grants his Spirit to such, in uncommon degrees, which is a witness within them, to their spirit, that they are the children of God. And often, when christians are on a dying bed, and called to encounter the king of terrors, and feel themselves going into the invisible world, they have a greater measure of the holy Spirit, and their faith, and every grace, are in a stronger and more sensible exercise; and they are assured that Christ is their Saviour, and that they are passing into a state of perfect holiness, happiness and glory.
There are different degrees of assurance, which different persons
may have, or the same person, at different times. In this imperfect state, none,
perhaps, may be properly said to be perfectly sure of their own salvation, so that
there can be no addition to their assurance. They are not so sure of salvation,
as they will be, when they actually arrive to heaven, and find themselves in possession
of it; or as they are, who are now in heaven. And one christian may properly be
said to have a stronger assurance than another, and the same believer may have a
higher or greater degree of assurance, at one time, than at another, when he may
be said to be sure. The disciples of Christ, say to him, upon a particular occasion,
“Now are we sure that thou knowest all things, and needest not that any one should
ask thee: By this we believe that thou earnest forth from God.”
Christians who are not assured of their being in a state of grace,
but entertain a hope of it, may, and actually do, have a stronger hope, or more
hope, at one time, than at another, according to the different degrees in which
their graces are in exercise, and as different feelings and exercises, in different
circumstances, and on different occasions, take place. Sometimes their hope is assaulted
with great and overbearing doubts and fears, and they hardly know, whether they
have any hope or not; and are ready to conclude against themselves, that all is
wrong, with respect to them, and they are really in a graceless state. At other
times their hope revives, and is stronger, and their doubts, in a great measure,
subside. And one christian differs very much, in this respect, from another. The
hope of one is more strong and constant; and he has not so many doubts and fears,
respecting his state: Another is generally full of doubts, and his hope is weak,
and attended with great diffidence, and does not often rise, so as to expel his
fears. This difference, is doubtless owing in many instances to the stronger and
more constant exercise of christian holiness in the former; he having more grace,
and with
But it is not always owing to the different degrees of holiness, that persons thus differ, in their hopes and confidence, respecting their own christian character: But two persons, who have an equal decree of holiness, may greatly differ, as to their hope and confidence, of their being real christians. This may arise partly from their natural temper and disposition; partly from other causes, such as the manner of their education, and the instructions under which they have lived; the habitual way of thinking, to which they have been led, by those with whom they associate; or the mistakes into which, one or the other has fallen, about the nature and operation of true holiness: The strong, habitual propensity of one, to look on the dark side, and view and attend most to the corruption and evil propensity of the heart, a id less to any contrary exercises; being inclined to conclude against, rather than in favour of himself: The other is of a contrary disposition, and looks more on the favourable side, and makes the best of what he sees in himself, and is not so much disposed to give way to doubts and fears, and suggestions against himself. These and other things, and circumstances, may take place and be the. cause of the difference mentioned, in two persons equally holy; yea, he who doubts the most of his being a real christian, may have more grace than the other, who doubts less, supposing they are both christians, as this difference does not arise always from their different degrees of holiness, but from other causes, some of which have been mentioned.
If he may be called an assured christian, who rises above all
doubts or fear, with respect to his being a real christian, perhaps every believer
has this assurance, at some seasons in his life, either at his first conversion,
or at other times. At least, his mind is so attentive to the truths of the gospel,
and he is so pleased and delighted with them, or with some particular truths; and
he is so entertained with the divine character, and that of the Redeemer, that he
has no doubts or fears about his own state; and perhaps, for a while, thinks
little or nothing
And whatever be the degree of positive assurance, to which a christian may arise, above a being freed from all doubts and fears, respecting his present state, and future salvation; yet it must be imperfect, as has been observed, and he liable to change, and to lose it, at any moment. The mind of the best christian is not so fixed, but it may fluctuate like the waves of the sea. He is peculiarly favoured by God, indeed, who is enabled to maintain a constant assurance through a course of years, upon good evidence. He must be eminent in grace, and live in the constant, strong exercise of faith and love, and every branch of christian holiness. But we have abundant reason to conclude, this is not generally true of christians. In this imperfect state of temptation and trial, in which the best christians have so much sin cleaving to them; it they rise at times above all doubts, and have great assurance, it does not commonly continue, uninterrupted, a long time, but often subsides soon, and gives place to darkness and doubts. It being built on the sight and knowledge of their holy exercises, it must change and fail, as they alter, and become less visible and sensible, and the sensible and strong exercise of corruption takes place.
It must be observed, however, that the christian, through a long
course of experience, in which, after many doubts respecting his state, he has had
frequent revivals of his hope, and his doubts have often entirely subsided; and
his exercises of grace have been so strong and evident, that he has had a great
degree of assurance; may hence be led to maintain a more steady hope, and not admit
doubts of his having true grace, when the exercises of it are not so visible and
sensible, and much of the contrary appears in his heart. By long experience he has
found, that though his faith and love
8. Every believer would always have assurance that he is a christian, and shall be saved, were it not for the imperfection and weakness of those exercises in which christianity consists, and, which is really the same, his small degree of spiritual discerning; and were there not so much sin, stupidity, and spiritual blindness in his heart.
The holiness in which christianity consists, is, in the nature
of it, distinguishable from every thing else, and tends to discover itself, in acting
according to its own nature. And nothing can prevent a sight of it, and knowing
that it is true holiness, but want of attention and discerning, together with a
small degree of it, and that, in a great measure, hid and buried in the remaining
sinful disorders of the heart, which render it, in a great degree, stupid and blind
to the things of the Spirit of God. The rules and directions in the scripture are
plain and abundant, by which true christian holiness is described in the exercises
of it, and distinguished from every thing, which is not holiness: And the Spirit
of God, in producing and maintaining grace hi the heart of a christian, bears witness
and produces evidence, that he is a child of God; and if it be not discerned by
his Spirit, it must be for the reasons just mentioned. It therefore follows, that
were it not for those things mentioned, which are in the way of it, every christian
would
9. It is the duty of every christian to have and maintain a constant assurance that he is a christian, and shall be saved; and it is, therefore, wholly his fault, for which he can have no excuse, if he be at a loss, and doubts whether he be a believer in Christ, or not.
This follows from what has been observed under the last head.
For if it be the duty of christians to live in the constant vigorous exercise of every grace, and clear discerning of spiritual things, and mortify all their lusts; with which assurance is connected; then it is their duty constantly to have and maintain this assurance, and they cannot fail of it, unless they come vastly short of their duty. It is indeed their duty to be perfectly holy, and every thing short of this is so far sinful; but the exercise of holiness, which is greatly short of perfection, is sufficient to assure the christian, that he is really holy, and shall be saved.
It has been observed above, that the believer is entirely dependent on God, for every degree of holiness, and especially for that degree which is necessary in order to a well grounded assurance. But it cannot be inferred from this, that it is not the duty of christians to be holy to such a degree, as to render them sure they shall be saved; unless such dependence on God be inconsistent with any possible duty, or sin, which cannot be asserted consistent with reason, or the Bible. There is no truth asserted more clearly and constantly in the holy scripture, than these two, viz. Man’s entire dependence on God for all moral good or holiness: and his obligation to be holy, as God is holy; that this is his duty, and all neglect, and every thing in him, contrary to this, is his crime. He who denies either of those, does so far renounce the Bible.
I. From what has been observed on this subject, we learn, that they embrace a great and dangerous delusion, who think they are assured of salvation, without the least evidence that they are sanctified, in any degree, or looking inwards to find any holy exercise; and that to build such assurance upon our good frames, and holy exercises of heart, is a low, legal way of getting assurance, and is not the proper assurance of a christian. That true christian assurance is built upon a more firm foundation, upon Christ, and the word and promise of God, and not upon the uncertain and changeable feelings and impressions of the heart.
If the assurance, for which they plead, and which they think they have, be examined, it will appear to be built on a sandy foundation, or rather upon nothing. To whom is Christ a Saviour, and to what are the promises of the gospel made? Christ saves them who believe in him, and them only; and the promises are made to a certain character, to that faith in Christ, which implies all the branches of christian holiness; and to no person who has not this character. And no man can have the least evidence, or reason to believe, that he has an interest in any of the promises of the gospel, or shall be saved by Christ; who has not that holiness which is implied in saving faith, and unless he has evidence of this, in his own mind, by seeing what passes in his own heart, and what are the exercises of that. If assurance of salvation be not founded upon the knowledge of our own character, it is built upon nothing, and is mere delusion.
II. We learn that no person can have assurance of salvation from
any thing, any circumstance or attainment, which is merely external. Real holiness,
or sanctification, is the only evidence that any one can have, that he shall be
saved: But this consists in the exercises of the heart, and not in any thing external,
any farther than it comes from the heart, and is an expression of what takes place
there. Men may make a profession of religion; attend on all the ordinances and institutions
of Christ; and their whole external behaviour may
Too many seem to take all the evidence, hope and confidence
they have, that they shall be saved, from something merely external, and foreign
from any thing in their hearts; either because God smiles upon them, and
prospers them in his providence, or from their attending upon the external
duties of religion; their regular external conduct, and the practice of justice
and beneficence towards their fellow men; and not living in those vices, which
many others practise. Such are strangers to true religion, and are wholly
deceived in their hopes and expectations of the favour of God. Their character
is given by Christ, in the Pharisee, who went up to the temple to pray, and
said, “God, I thank thee, that I am not as other men are, extortioners, unjust,
adulterers, or even as this publican. I fast twice in a week, I give tithes of
all that I possess.”
A christian may, indeed, have his hope and assurance that he does
love Christ, strengthened by adhering to his duty, and steadily obeying him in his
external conduct, when called to that which is difficult, and in which he must greatly
deny himself. When his grace is thus
III. From what has been observed on this subject, we learn, that
they have no true assurance of their salvation, but are deluded, who say they have
great and constant assurance of this, while they live carelessly, and in many respects
unbecoming christians. There are such, who do not appear to be conscientious, humble,
meek, watchful and prayerful christians, but the contrary; who often express, with
the greatest confidence, their absolute assurance of their own salvation. This is
an evidence against them, in the view of the judicious, that they do not know what
true religion is; and they may reasonably be considered as “proud boasters, speaking
great swelling words of vanity.” And some speak of their not having a doubt of their
being real christians, for a great number of years; but have enjoyed full assurance
of their salvation all that time, in such a manner, and who have appeared to live
such lives as to give reason to conclude they know not what true assurance is. If
a person who has lived a life eminently devoted to God, and in the constant practice
of all the duties of christianity, shining externally in good works, and all the
graces of our holy religion, should, on proper occasions, humbly and modestly declare
to his christian friends, that he was raised above all doubts about his state, and
had, for a long time, enjoyed full assurance of his salvation, no one would have
reason to call it in question. But when
IV. We learn that the believer’s assurance of salvation has no
tendency to lead him to live a careless, ungodly life, but the contrary. It is
not consistent with such a life. It necessarily supposes strong, lively
exercises of holiness, and zeal to live a holy life; and can continue no longer
than these continue: Whenever his zeal for good works abates, and is not
perceived, and carelessness and sloth take place, the christian will lose his
assurance, in a great degree at least, if he were before assured that he was a
christian; and doubts will of course arise. The assured christian, therefore, is
the most lively, holy christian, and most engaged to crucify the flesh with the
affections and lusts. And he sees more clearly than others, or than he did
before, the necessity of persevering in this way, not only in order to maintain
his assurance, but in order to be saved; and feels the great and peculiar
obligations he is under, to this, and to love Christ and keep his commandments,
who has loved him, and given himself for him; “That he should not hence forward
live unto himself, but unto him who died for him, and
rose again.”
V. The doctrine of assurance, as it has been now stated and explained, may assist persons to determine whether they be believers, or not, and point out the way to obtain assurance that they are such.
1. The true believer desires no assurance of his salvation, but
that which has its foundation in holy exercises, and consists in them, so that the
former cannot be obtained without the latter. Assurance of salvation would be worth
nothing to him, if he could have it, without
There are some, who earnestly desire and long for assurance that they shall be saved, and feel that if they could obtain this, they should be happy, while holiness is not so much the object of their desire and pursuit. These are not seeking the assurance which the christian desires, nor can it be true assurance, or of any real worth, were it obtained, without holiness. Such assurance will satisfy a selfish person; because, if he can be assured that he shall be happy, he cares for no more; and in his idea of happiness, holiness is not included. But not so the true believer.
2. From the preceding particular, it follows, that the true believer prizes holiness more than assurance, and is more concerned to obtain the former, than the latter.—To be conformed to Christ, and obedient to him in all things, earnestly and constantly devoted to his service and honour, and filled with strong, benevolent love to God, and to man, is a thousand times more the object of his desire and prayer, than to be assured, that he shall be saved. Therefore, he desires no other assurance of salvation, than that which is implied in such holiness, as has been observed. Indeed, the true christian, in the exercise of holy affection, or disinterested benevolence to God and man, is seeking more important objects and events, than his own salvation, and they have the first place in his heart. He seeks first the kingdom of God, and his righteousness.
On the contrary, the selfish person desires and seeks his own personal interest, his own happiness, as the most important and supreme good; and if he can be assured of his own happiness, he has all he wants. Therefore, when persons prize and desire assurance of their own salvation, more than holiness, it is a sign that they are not true believers.
3. The true christian can have joy and peace in believing, or
the joy of faith, without assurance of salvation.
The selfish person, seeking nothing but his own interest and happiness, can have no religious comfort and joy, any farther than he thinks himself sure, or hopes that he shall be saved. Therefore, his religious light and darkness, his trouble or comfort, arise wholly from or consist in his fears, that he is no christian, and shall not be saved; and in his hope and confidence that God loves him, and he shall be saved. When this appears to be true of any person, it is a sign he is no real christian.
4. The hope and confidence of the true believer, that he is a christian, and shall be saved, rises and sinks according to the degree of holy exercise, in love to God, &c. This has been illustrated in this section. The hypocrite can enjoy his assurance without any holiness, or concern about it.
Therefore, the only right way to obtain assurance of salvation, is to press forward in the exercise of holiness, in every branch of it, so as to be sensibly a friend to Christ, and devoted to his honour and interest.
On the Doctrine of Election.
WHAT has been said in the fourth chapter of the first part, on
the decrees of God, includes and establishes the doctrine of particular election;
and this doctrine has been supposed, and in a measure brought into view, a number
of times, in the foregoing sections: But it is thought expedient, and of importance,
that it should be more particularly considered, explained and vindicated. And this
will be most properly done in the chapter on
The doctrine of election imports, that God, in his eternal decree, by which he determined all his works, and fixed every thing, and every event, that shall take place to eternity, has chosen a certain number of mankind to be redeemed, fixing on every particular person, whom he will save, and giving up the rest to final impenitence, and endless destruction.
This doctrine may be explained, and the evidence of the truth of it produced, by attending to the following propositions;
1. Mankind are entirely dependent on God, on his determination,
and sovereign mercy for salvation. All creatures depend on God, for all the good
they have.—Their existence, and all their enjoyments, are the fruit of his determination
and appointment, which has made the difference between one and another, in every
respect. But man is, in a peculiar sense and degree, dependent on the sovereign
will and pleasure of God for salvation. He is utterly lost in sin; not only infinitely
guilty, and deserving to be destroyed forever; but wholly inclined to rebellion,
and fixed in a disposition to oppose God in every method he can take to recover
and save him, unless his heart be renewed by almighty power and grace; to which
favour none have the least claim, or can have, but are infinitely unworthy of it.
And when the way was open for the pardon and salvation of sinful man, by what the
Mediator had done and suffered, consistent with the divine law and righteousness:
yet none could be saved, unless they be renewed by the Spirit of God, and made willing
in the day of his power. This therefore depends on the determination and purpose
of God; and he “has mercy on whom he will have mercy, and whom he will, he hardeneth.”
God being under no obligation to save any one of mankind, it must depend on his
sovereign will, whether any should be saved: And if any, whether all, or only a
part of mankind: And if only some of them, how many, and the particular persons
that should be subjects of
II. It is infinitely best, and most desirable, that this should be determined by God. He only is infinitely wise and good; therefore, whatever he determines shall be done, and take place, is perfectly right, most wise and best. It is therefore infinitely desirable, that he should order every thing that takes place, and all events; but more especially those things that relate to the eternal existence and endless happiness or misery of man, whether any shall be saved, or all lost; and if only a part of mankind be saved, how many, and what particular persons, shall be included in this number. This is a matter of great importance, and not of indifference, whether this person shall be saved, rather than another, and it requires infinite wisdom to determine it right, so as to answer the best ends. Were any creature to determine it, in any one instance, especially, apostate man, the event might be undesirable, and of infinitely evil consequence. Were man to decide it, independent of God, and were this possible, it would be most undesirable and infinitely dreadful to the wise and good; and they rejoice that this important affair, with all others, is in the hand of him who is infinitely wise and good; who has a right, and to whom it belongs to decide the state of every man, whether he shall be saved or not; and that he has done it, by an unalterable decree.
III. It is certain from the scripture, that God has determined
not to save all mankind; but only a part, and a particular number of them. The Redeemer
himself has declared this expressly, and it is abundantly asserted in the Old Testament,
and in the New. A number are to go away into everlasting punishment, where their
worm dieth not, and the fire is unquenchable: This has been particularly considered, and proved, by a number
of authors. See Dr. Edwards against Dr. Chauncy. And. an Inquiry concerning the
future state of those who die in their sins.
We are not told in the scripture, the precise number that
shall be saved; nor what proportion of mankind will be of this number; but from what
is revealed, respecting this matter, it is reasonable to suppose, that many more
will be saved than lost, perhaps some thousands to one. See Dr. Bellamy, on the Millennium. And the forementioned Inquiry.
Page 167, &c.
As we know not what number of mankind can be saved, consistent with infinite wisdom and goodness, so we are utterly incapable of judging, what particular persons can be saved, consistent with these: But God has determined this, without a possibility of any mistake. He knows what individuals of the human race can be saved, consistent with his glory, and the greatest good of his eternal kingdom; and who cannot be saved consistent with this, and has determined, and does act accordingly. In this he acts as a sovereign, as being under obligation to none, or not to one, more than to another; but not arbitrarily, without any wisdom or reason. There is a good reason why one should be saved rather than another. There is a good reason, why every one of those should be saved, who are, or shall be saved; and why every one of the rest should not be saved; from the different natural formation, or capacity, or the different circumstances to us unknown, and undescribable, which render it wisest and best, most for the glory of God, and the good of his kingdom, that the former should be saved, and the latter lost. This difference in circumstances, &c. originates in the divine decree, and is ordered by God, according to the infinitely wise counsel of his own will; but it is as real a difference, as if it had not this origin.
IV. We learn from the holy scriptures, that a particular number of individuals are chosen from among mankind, on whom the divine love and sovereign grace are to be displayed in their salvation.
Reason teaches us, that this must be so, as has been observed;
for it must be determined by God, and lie makes the distinction between those who
are saved, and those who are lost, as it cannot be done by any one else; and if
it were possible, not to be determined by infinite wisdom and goodness, it would
be infinitely disagreeable and dreadful to all the wise and good: And God determines
all his works, all he will do from eternity. Accordingly the scripture asserts this
most expressly and abundantly, in the following passages, and in many others, which
it will be needless to mention. The Redeemer often speaks of those who were given
to him by the Father, to be redeemed and saved, as being a number selected from
the rest of mankind; and says they shall come to him, and he will keep and save
them; and his words strongly imply, that they only shall be saved; and that there
never was a design to save any, but those who are thus selected and chosen, and
given to him, to be saved by him. Therefore he declares, that he does not pray for
the salvation of any, except these elect ones, who were given to him. He says, “All that the Father
giveth me, shall come to me: And him that cometh to me, I will
in no wise cast out. And this is the Father’s will which hath sent me, that of all
which
he hath given me, I should lose nothing, but should raise it up again at the last
day.”
The apostle Paul represents the salvation of the redeemed, as
originating in the eternal purpose of God, by which they are selected from others;
and who, in consequence of this choice and appointment, are saved. “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, (that is, whom he fixed upon,
and chose to salvation,) he also 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 justified, them he also glorified. Who
shall lay any thing to the charge of God’s elect: It is God that justifieth.”
The doctrine of election, as stated above, is implied in these last words, and they are sufficient to prove it, were there nothing more said of it in the Bible: For if the will of God determines who shall be the subjects of divine mercy and be saved, and who shall not, as is here asserted; then God determined from eternity whom he would save, and whom he would not save, and fixed upon, and chose a particular number of persons, to be the subjects of his mercy, in their salvation, exclusive of the rest of mankind; for what God wills to do, he does not begin to will to do it in time; but his determinations and will, respecting all his works, are without beginning: His will is unchangeable. “He is of one mind, and none can turn him.”
This apostle brings the doctrine of election again into view,
and most expressly asserts it, in the following words, “God hath not cast away
his people which he foreknew. The foreknowledge of God is mentioned
here, and in other places, as implying his purpose and decree of election. See
The apostle Peter sets this matter in the same light with Paul,
and considers true christians, as elected to this privilege, and to eternal life,
by the counsel and purpose of God, as the origin and foundation of all this good
to them. “Peter, an apostle of Jesus Christ, to the strangers scattered throughout
Pontus, Galatia, Cappadocia, Asia, and Bithynia, elect according to the> foreknowledge
of God the Father, through sanctification of the spirit, unto obedience, and
sprinkling of the blood of Jesus Christ.”
Whoever well considers these passages of scripture, with others
of the same tenor, and observes how consistent this doctrine is with the whole of
the scripture, which represents man as lost in sin, and wholly dependent on God
for salvation; and therefore, that their
V. The elect are not chosen to salvation rather than others, because
of any moral excellence in them, or out of respect to any foreseen faith and repentance;
or because their moral character is in any respect better than others. The difference
between them and others, in this respect, whenever it takes place, is the fruit
and consequence of their election, and not the ground and reason of it. All mankind
are totally sinful, wholly lost and undone, in themselves, infinitely guilty and
ill-deserving. And all must perish forever, were it not for electing grace; were
they not selected from the rest, and given to the Redeemer, to be saved by him,
and so made vessels of mercy, prepared unto glory. This is abundantly declared in
scripture. This is strongly asserted in a passage which has been mentioned. “For
the children being not yet born, neither having done any good or evil, that the purpose
of God, according to election, might stand, not of works, but of him that calleth.”
In their election, they are predestinated to be conformed to Christ, in true holiness,
and not because it is foreseen they will, of their own accord, be holy, and chosen
to salvation for the sake of this. They are elected, through sanctification of the
spirit, unto obedience. Sanctification and obedience are the consequence of their
election, and the privilege to which they are chosen; and not that out of regard
to which they are chosen to salvation. The Apostle tells the elect at Ephesus, that
electing love found them dead in trespasses and sins, as
VI. The elect are not chosen to salvation, without holiness and obedience, or whether they be holy, and obey Christ, or not. This is asserted in the passages which have been quoted. Those who are chosen to salvation are predestinated, or ordained, to be conformed to Christ. They are elected to salvation through sanctification of the spirit, unto obedience. Holiness is part of the salvation to which they are elected, and they cannot be saved without it, which consists in activity and obedience. Therefore, no person can have any evidence that he is elected, in any other way, but by making it evident that he is holy and obedient.
This therefore detects the great mistake and delusion, in which they are, who say, if they be elected, they shall be saved, let them do what they will, and live and die in a course of allowed sin. No proposition can be more false than this: It is as contrary to the truth, as it would be for a man to say, if it be appointed that I should live seven years, I shall live, though I die tomorrow. Or if it be appointed that I shall go to such a city, I shall go, though I do not go, and never move out of the place in which I now am.
This doctrine, therefore, affords no encouragement to bin, or
to be indifferent and careless about holiness, obedience and salvation: For this
is as certainly the road to hell, if continued in, as if there were none elected
to salvation;
VII. The use of proper means is as necessary in order to the salvation of the elect, as it would be, were none elected to salvation. As none are elected to salvation, without holiness, or whether they be holy or not, because this is a contradiction, and impossible; so none can exercise holiness, and be obedient, without means; for this is as great a contradiction as the other; for it is the same, as to suppose that a person may be holy and obedient, without knowledge, attention, and activity; or without holiness and obedience. Means are as necessary in order to convert and save the elect, and their persevering in holiness, as they would be if they were not elected.
This is illustrated in the story of the shipwreck of Paul, and
those with him. They were all elected to be saved from being lost at sea, and to
arrive safe on shore. God had determined this in their favour, and revealed it to
Paul, and he had published it to them who were with him in the ship. Yet when the
seamen were about to leave the ship, who only had skill to manage it, “Paul said
to the Centurion, and to the soldiers, except these abide in the ship, ye cannot
be saved.”
And there is as much encouragement to use means for the salvation
of sinners, as if there were none elected to salvation, and much more: For there
would indeed be no encouragement to use any means, or to do any thing, for the salvation
of any one, if none were elected
VIII. The doctrine of election, as it has been stated, does not represent God as a respecter of persons, as some have supposed.
To have respect to persons is to regard and treat them differently, on the account of some supposed or real difference in them or their circumstances, which is no real ground or good reason of such different regard and treatment: As when a judge regards, justifies and rewards one, rather than another, because he is rich and the other poor, or has given him a bribe, or is a near relation of his, or his particular friend; when the other is as really worthy of regard, and his cause more just. This character, of a respecter of persons, belongs rather to a judge, or one who is to regard and reward others, according to their different characters, which are the real ground, and a good reason of making a difference. And is not applicable to a benefactor, in his granting favours, and free, undeserved gifts, to one, rather than another, where there is no desert of such favour, in one more than another; and the favour is not granted under any such notion or pretence. The benefactor, in this case, has a right to do what he will with his own, and bestow his gifts in such a manner, and on such persons, as will best promote his own benevolent purposes and the general good. And he who is neglected, and does not receive any favour, as he has no claim to any, has no reason to complain. This leads to observe,
IX. No injury is done to those who are not elected, by the election of others to salvation. No one of mankind has any desert of the least favour; but all the human race might justly have been left in a state of ruin, to be lost and miserable forever, and no injury would have been done to any. In this case, the showing favour to one, and saving him, is no injury to the other, who has no favour, and is left to perish; he deserves this as much as if none were saved, and his case is not rendered the worse, in any respect, merely because others do not suffer with him, who deserve it as much as he does. And if the actually making this difference, and saving so ne, and leaving others to perish, be no injury to the latter, and they have no cause to complain, any more than if others perished with them; then the determination to do this, and electing some to salvation from eternity, and not electing all, is in no respect injurious to the non-elect, and is no ground of complaint. If a king pardon a certain number of those criminals who are justly condemned to be put to death, and give the rest up to be executed, they all, equally deserving to die, he does no injury to the latter; they deserve to die as much, and their execution is as just, as if all were put to death. Mercy being showed to others, gives them no claim to it, and they have no cause of complaint, that the same undeserved favour is not showed to them. And it alters not the case, though the king had determined long before it took place, to save some of the criminals alive, and fixed on the individuals, on whom he would bestow this favour, in distinction from the rest.
X. Salvation may be offered to all men, though only a certain number of them are chosen to salvation, and will be finally saved.
It is not necessary that all should certainly be saved, and that this should be known to be the event of making the offer of salvation to men, in order to make the offer of it to them, with propriety. Men may have the offer of salvation, or of any other good thing, though they refuse to accept of it, and so never obtain it. This, it is presumed, none will deny.
Salvation may be offered to men, though it be certain, and known
to God who makes the offer, that they will
And if the offer of salvation may be truly and properly made, when it is known to him who makes the offer that it will be rejected; then it may be so made and rejected, though the knowledge of this imply the divine purpose and decree, respecting the matter, or be founded upon it. The sinner is disposed to reject the offer of salvation, and will certainly reject it, unless his heart be renewed by the Spirit of God: But he being under no obligation to the sinner to do this, in any instance; and his making the offer of salvation does not lay him under any such obligation, or infer it; he may determine not to do it, by which it is certain, the sinner will not accept of it, and be saved. Notwithstanding this, the offer is really made, and the sinner really rejects it, and is as voluntary and criminal, as if nothing were determined and foreknown, respecting the event. Though God have power to renew every sinner’s heart to whom the gospel is preached, and bring them all to embrace the gospel, and be saved: yet he has determined not to do it: And his making the offer of salvation does not imply that he will do it.
Though a rich man offer an estate to one that is poor, and it
is in his power by some extraordinary means and exertions to persuade him to accept
it; yet his making the offer lays him under no obligation to effect it, though he
know the consequence will be his rejecting it, and dying in poverty. He may have
good reason not to make those extraordinary exertions, and yet be sincere in the
offer, on condition he is willing to accept
It is wise and important, that salvation by Christ should be offered indiscriminately to all, in the publishing and preaching of the gospel, whether they will hear, or whether they will forbear. It has been observed, that the gospel cannot be preached to any, to whom the offer of salvation is not made, upon their acceptance of it. They who will comply with the offer, or the elect, who shall come to Christ, live promiscuously, intermixed with others; and are not to be distinguished by men from others, until they have the gospel preached to them, and thereby salvation is offered to them, and they believe and embrace the offer. Therefore the gospel cannot be preached to them, unless it be preached to all. And, as it may be properly preached to all, and salvation be really offered to every one, whether he will accept of it, or not; and the provision made for the salvation of sinners in the gospel, is as sufficient for one as another, and it is offered as a free gift, to every one who believeth, or will receive it: And none can fail of salvation, and perish under the gospel, but by constantly rejecting it to the end of life. Therefore, it is important and necessary, that this offer should be made to all, without any distinction, in order to the salvation of any, even the elect. Besides, this is necessary in order to set in the clearest light, and even to discover, the following important truths.
1. That mankind are so fixed in their rebellion, and such obstinate
opposers and enemies of God, and all moral good, that they are disposed constantly,
and with all their hearts, to reject mercy and salvation, though freely offered
to them. Nothing is, or perhaps can be, more suited, effectually to bring out and
discover the exceeding wickedness and obstinacy of the heart of man, than this.
It is of great importance, that a clear and full discovery of this should be made,
in order to manifest to their consciences, and to all, the justice and propriety
2. That every one who fails of salvation under the gospel, perishes by his own fault and aggravated wickedness, obstinately persisted in through life: And must ascribe his loss of eternal life, and his falling into endless destruction, wholly to his own folly, constantly and voluntarily rejecting salvation, freely offered to him: That he has destroyed himself, and nothing could have prevented his salvation, and have brought endless destruction upon him; no decree of Heaven, nor satan, nor any of his fellow men; nor his outward circumstances; poverty or riches; honours and high stations; or a mean and low condition in the world; health or sickness; or any temptation and trying situation in life whatsoever; had he not with all his heart rejected the gospel, and constantly, through his whole life, refused to accept of the salvation which was offered to him; for which folly and sin he has not the least possible excuse.
This coincides with the preceding particular, and serves to show, how important and necessary it is, that they who perish from under the gospel should have salvation offered to them, as by this it will appear more clearly, than otherwise it could, that sinners perish by their own fault, and can lay the blame of it to none but themselves; and that they are justly cast into endless destruction, however infinitely awful and dreadful it be.
And this will serve effectually to confute an assertion which many now make, and show the falsehood of it, viz. that if they be not elected they must be damned, whatever they may do. It will appear, when the real truth comes to light, that they perish by rejecting the salvation offered to them; and that if they had believed, and been willing to be saved by Christ, they would not have been lost. Their destruction is the consequence of their great, inexcusable wickedness, in slighting Christ, and neglecting the great salvation; by which they have brought it on themselves; which could not have come upon them, had they not done this; but accepted of the kind offer which they had.
3. The offer of salvation to all serves more clearly to display
and discover to the redeemed, the riches of that
That the offer of salvation is in fact made to all to whom the
gospel is revealed, has been before proved. See Part II. Sect. VIII. Page 93, &c.
XI. The doctrine of election is so far from being a discouraging doctrine, that it affords the only ground of all true encouragement and hope.
Many have been so grossly mistaken, as to think this a gloomy, discouraging doctrine, and that it tends to lead persons to despair; whereas, it is the only well grounded support against despair, and the sole foundation of all reasonable hope of salvation. It does indeed, tend to cut off all their hopes of salvation, who build them upon themselves, their own good disposition, will and exertions, independent of God; supposing they shall determine it in their own favour, and, in this sense, save themselves. The doctrine of election demolishes this foundation, and destroys such a hope; as it teaches, that man is absolutely dependent on God for his salvation, and he must determine whether he shall be saved or not. As this, therefore, is a false hope, and dangerous delusion, it is desirable it should be destroyed; and it affords an argument in favour of this doctrine, that it tends to take away all such hope from man.
When persons are brought to know themselves, in some measure,
and see how guilty and lost they are, how sinful and obstinate their hearts are,
being wholly corrupt, and so strongly indisposed to any thing that is right, and
inclined to evil, that if left to themselves, they never shall repent and embrace
the gospel, but shall go on to certain destruction: Therefore, if God, who has
mercy on whom he will have mercy, have not determined in their favour, that he
will give them a new heart, and save them by the washing of regeneration, and the
renewing of the Holy Ghost, they shall not be saved, but be certainly lost forever.
They despair of distinguishing themselves, so as to render themselves more deserving
of the favour of God, and of salvation, or less ill-deserving, than others. They
know of no greater sinners than themselves, or more deserving of endless destruction,
or farther from embracing the gospel, than they are, and always shall be, if left
to themselves. Their only hope, therefore, is in the revealed purpose of God to save some of mankind, without any regard to their desert of it, or their distinguishing
themselves from others, not being so great sinners, or being less unworthy;
It is true, that some have abused this doctrine, and improved it to bad purposes to themselves, through their ignorance, the perverseness of their own hearts, and the cunning agency of satan, the deceiver. They have not been willing to be in the hand of God, and wholly dependent on him; and the thought that they are so, has irritated and galled their spirits; they have been such enemies to God, that they have concluded he will decide against them, if it be left to him to determine, whether they shall be saved or not; and knowing they have greatly offended him, they conclude they are not among the number of the elect, and so sink into despair. It is not the doctrine of election, or the belief of it, which produces this despair, or has any tendency to it; but the opposition of the heart to it, and drawing a wrong and false conclusion from it: For this doctrine has a direct contrary tendency and effect, when properly improved, as has been shown.
XII. The doctrine of election is perfectly consistent with the greatest possible degree of human liberty.
This has been particularly considered, in the chapter upon the
decrees of God, and need not be repeated here. Many have entertained such wrong
notions of this doctrine, and of liberty, or the freedom of the will, as to suppose,
if this were true, the non-elect are chained down to destruction; and the elect
fixed in a state of salvation, inconsistent with their exercising any freedom of
choice. The divine purpose of election does not affect the liberty of any man, unless
the certainty of events be inconsistent with it. It is certain it is not, if liberty
consists in acting voluntarily, or in volition; which it is presumed has been proved;
and that there can be no other or higher liberty in nature. The elect are perfectly
free, in embracing the gospel, and in all their exercises, and in every step they
take, in order to obtain complete salvation. This is necessarily supposed in their
election to eternal life; for they can be saved in no other way, but by their free
choice, which is, therefore,
The non-elect go to destruction by their own choice. When salvation is offered to them, they reject it with their whole heart, and most freely choose to have no part in it. They will not come to Christ, that they might be saved. The election of others to salvation does not affect them, or alter their case, or circumstances, in the least.—They go to destruction just as freely, and as much by their own choice, as they would, or could do, were there none elected to be saved; and their destruction is not made any more necessary, or certain, by the election of some of mankind to salvation, than it would have been, were there no election.
XIII. Though it be known, that a certain number of mankind are
elected by God, to salvation, in distinction from others; because it is revealed,
and the reason of the thing teaches it must be so; yet it cannot be known to men
in this world, who they are that are elected, and shall be saved, any farther than
there is evidence that they embrace the gospel, and are become true christians.
This is otherwise known to God alone. He knows them by name, and they are given
to Christ, to be saved. “The foundation of God standeth sure, having this seal,
the Lord knoweth them that are his.”
While the elect are in a state of unbelief, none in this world, neither they themselves, nor any one else, can know they are elected, and shall be saved: And the non-elect cannot know that they are not elected, nor can any one else know this of them, while they are in this world, unless it be known that they have committed the unpardonable sin.
I. The doctrine of election, as it has now been stated and explained, is suited to stain and humble the pride of man.
The pride of man prompts him to lift himself above his Maker; and
he would do it, were it possible; and many fondly think themselves, in a
measure, independent of him; especially in matters of die greatest importance,
respecting their moral character, and their eternal interest and happiness; that
their life is in their own hands, so far that they can determine whether they
shall be virtuous and holy, and be saved, or not, without any determination of
God, respecting it, or his unpromised, undeserved, special influence, or
assistance, to turn the point in their favour. And nothing can be more crossing
and mortifying to this pride, than to be absolutely dependent on God for all
moral good, as a free undeserved gift from him; and for salvation, so that the
whole must be determined by God, and not by man, any farther than it is the
effect of the divine determination. Such absolute dependence on God, for holiness and salvation, is implied and held forth
in the doctrine of election; and no man can understandingly,
Every doctrine of the gospel, and the whole system of revealed
truth, is levelled directly at the pride of the human heart, and suited to humble
man; and when it has its proper effect, and is cordially received, this pride is
slain and relinquished; and what God, by Isaiah foretold, should be the effect of
it, takes place in a very sensible, conspicuous degree. “The lofty looks of man
shall be humbled, and the haughtiness of men shall be bowed down, and the Lord alone
shall be exalted, in that day.” See
This is an evidence, among others, that the doctrine of
election, is a doctrine of the gospel, in that it coincides, in this respect,
with all the peculiar doctrines of divine revelation, in being suited to humble
the pride of man, and exalt the sovereign grace of God; and therefore must be
agreeable to the heart of every humble christian.—In this view, it is no wonder
that it should be so strongly opposed and rejected with great abhorrence and
confidence, by men, with all the other most humble doctrines of the gospel; and
a scheme of sentiments be introduced in their room, which are really subversive
of the gospel, and suited not to abase, but to flatter and gratify the pride of
man; according to which
he has something, which he did not receive, even true virtue and holiness, the highest
excellence and glory of man; and by this has made himself to differ from others,
without any special distinguishing influence of God; and in this respect is independent
of him; which he therefore ascribes not to the grace of God, but to himself, and
glories in it. The following sentence of St. Paul is levelled at this pride and
haughtiness
The humbling doctrine of election may be, indeed, abused, and so improved as to gratify the pride of man, while it is not really understood, nor in truth cordially received. A man may be led to conclude, even from the pride of his heart, and without any reason, that he is elected to salvation, and herein distinguished by God, from most others; and this may be very pleasing to his pride, while he does not understand, and in his heart admit the only ground of this distinction, when made by God: And he, at bottom, feels as if he was distinguished from others, and had received this peculiar favour, out of respect to some good thing in him, by which he differed from others. Or he attends only to the distinction itself, without considering the ground of it, and is pleased with this, and becomes a zealous, proud advocate for the doctrine of election. Therefore, many of the opposers of this doctrine suppose, that all who are advocates for it, are pleased with it, only from selfishness and pride, because they consider themselves as the elect of God, and hereby distinguished and favoured above others. And there is, perhaps, no other way for pride to account for it, or to be reconciled to it. The true christian receives it, as glorious to God, and exalting sovereign grace, and humbling man, while he considers himself as infinitely guilty and vile, and wholly lost in his sins, and if he be saved, it must be by the distinguishing, sovereign grace of God, who has mercy on whom he will have mercy, according to his decree of election, which affords the only ground of hope to man.
II. What has been said in this section on the doctrine of particular election, may serve to discover and state the character of a true christian, so fir as his views and exercises relate to this doctrine, and those connected with it.
1. This is not a discouraging doctrine to him, nor disagreeable,
though he do not know that he is a christian,
2. The true believer is pleased, with being entirely dependent on God for his salvation, and that he should determine whether he shall be saved or not; and does not desire, that he himself or others should be saved in any other way, but according to the eternal purpose of God. It is most disagreeable to him, that any creature should determine this, in any one instance. He knows it belongs to God, to decide this important matter; that he has a right to do it, and he only is able to determine it perfectly right, agreeable to infinite wisdom and goodness, so as shall be most for his glory, and promote the interest of his kingdom. He is pleased, that in this way, God is exalted, in the exercise of sovereign grace, and the sinner humbled, and the most important interest forever secured and promoted in the best manner. He desires no other salvation, for himself or others, but that which is the free gift of God, and the fruit of his electing love; and which infinite wisdom sees will be most for the glory of God, and the general good; and that without knowing whether his salvation be consistent with this, or not, and whether he be one of the elect, or not.
3. All the christian’s prayers and devotions are upon this plan, and agreeable to this doctrine. They contain in them, either an express or implicit acknowledgment of his entire dependence on God for salvation, and every thing, for which he prays or gives thanks; and that all the good he desires must be the fruit of the determination of him, who changes not in his purpose and design; and express, or imply, an unconditional, implicit resignation to his wise and holy will.
The opposers of this doctrine, in heart and words, do often really acknowledge it in words, in their prayers to God for salvation, &c. But the real christian does it with his heart. He may indeed, through the prejudices of education, or otherwise, by not understanding the doctrine in theory, and entertaining wrong conceptions of it, and of other points, which are connected with it, be led to oppose it, in speculation; but so far as his heart is renewed, all his religious exercises and devotions are agreeable to the doctrine of election, and an acknowledgment of it. And so far as it appears, that any person is at heart an enemy to that doctrine; there is just so much evidence that he is an enemy to him who worketh all things after the counsel of his own will.
Whether any of the Redeemed arrive to Perfect Holiness in this Life.
THAT no man, whatever his advantages and attainments may be, does
arrive to sinless perfection in this life, seems to be clearly asserted in a number
of passages of scripture. Solomon says, “There is no man that sinneth not. There
is not a just man upon earth, that doeth good, and sinneth not. Who can say, I have
made my heart clean, I am pure from my sin?” See Rom. vii 14-24.
The apostle James testifies to the same truth. He says of himself,
and of all christians, that in many things, they all offended.
These passages of scripture are decisive, and prove that it is made certain by a divine constitution, that no man shall be without sin in this life: For these are declarations from God, of this truth. Solomon could not say, “There is no man that sinneth not—There is not a just man upon earth, that doth good, and sinneth not,” if there were not a divine constitution, which rendered it certain, that the most righteous, and best of men are not without sin in this life: For this is affirmed of man, of every man in this world, in every age of it, from the beginning to the end of it. How could the apostle Paul say to a christian church, “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:” And how could the apostles John and James say, “If we say we have no sin, we deceive ourselves, and the truth is not in us—In many things we all offend,” if this were not true of all, and common to all christians, at all times? It is impossible they should say this under inspiration, were there not a known constitution of Heaven, that no man should be free from sin, in this life. Therefore these declarations demonstrate that there is such a constitution: That God has determined, and made it known, that no man shall live in the body, without sinning.
Hence we may be certain, that when the apostle John says, “Whosoever
abideth in him, sinneth not: Whosoever sinneth, hath not seen him, neither known
him.—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;”
Christians are frequently
represented as being perfect, in distinction from those who are not real christians,
or from other real christians, who are not perfect. This has been improved as
an argument, that some christians do obtain sinless perfection, in this life, supposing
that this is intended by being perfect. But the careful reader of the Bible will
find, that to be perfect has a various and different meaning, when used with respect
to different subjects and relations. When used with respect to God, it means absolute
perfection, in which sense it is not applicable to any creature; especially to man
in this state.—When applied to christians, it sometimes means real sincerity
and uprightness of heart, or their being real christians, or good men, in distinction
from those who are so only in appearance and pretence. In this sense Hezekiah appears
to use it, when he says, “Remember now, O Lord, how I have walked before thee
in truth, and with a perfect heart.” See
It is certainly the duty of all christians to be perfectly holy,
in obedience to the law of God, requiring them to love God with all their heart,
and soul, and mind, and strength; and their neighbours as themselves. And every
thing contrary to this, or short of it which takes place in their hearts or
lives, is criminal. The law cannot be abated, nor their obligation to obey it
perfectly annulled in the least degree. But it does not follow from this, that
any one does, or will, come up to the rule, and do the whole of his duty, in
this life. For this the christian depends wholly upon God. He is no farther
holy, than he is made so by the omnipotent energy of the divine Spirit; and
though God requires them to be perfectly holy, yet he is under no obligation, by
promise, or any other way, to make them perfectly holy in this world. His
requiring it of them, does not imply any such obligation, and the covenant of
grace contains no promise of this. In that there is a divine promise, that they
shall persevere in holiness to the end of life; and that they shall be perfectly
holy in his kingdom forever; for this is necessarily implied in perfect
happiness and eternal life. But it contains no promise of any particular degree
of holiness, more than is necessary to prevent their falling totally and
finally,
The Redeemer is able to make every believer perfectly holy, from his first conversion, so that he never should be guilty of another sin. And if this had been wisest and best, it would have been so ordered. Therefore, we are certain, it is most wise and best, that none of the redeemed should be perfectly holy in this life, though we were unable to see any reason why it is so. But we may now see some of the wise ends which are answered hereby, and reasons why the redeemed are in such an imperfect state, and in so great a degree sinful, while iii this world: a few of which will be mentioned here.
1. If they were perfectly holy, they would not be so fit to live in this disordered, sinful world. There would not be that analogy of one thing to another, which is observed in the works of God, and which is proper and wise. This is not a world and state suited to be the dwelling place of perfectly holy creatures. It is a proper state of discipline, suited to form and train up the redeemed from among men for a state of perfect holiness and happiness, in another world.
2. If christians were perfectly holy in this life, it would not be so much a state of trial, as now it is. Their temptations could not be so many and strong, as now they are; and Satan could not have so much power and advantage to tempt, and try to distress and seduce them. And their danger would not be so great and visible. And they would not have that opportunity or occasion of the exercise of some particular graces, such as constant humiliation and repentance for their renewed sins, loathing and abhorring themselves, fighting against and mortifying their own lusts, longing for deliverance, and faith and patience in these dark and disagreeable circumstances, as now they have; by which they honour Christ, and are preparing for greater happiness and rewards in his kingdom.
3. Such a state of imperfection and sin, is suited and necessary,
more effectually to teach them, and make them know by abundant experience, their
own total depravity by nature; the evil nature and odiousness of
King David, by falling into sin, was led to reflect upon, and
confess his native depravity; the exceeding evil of sin, as against God; his
desert of destruction, and the justice of God in punishing him; his need of
pardon, and of an atonement, and of the renovation of his heart, and his
dependence on God for this. On that occasion, the following is his language:
“According to the multitude of thy tender mercies, blot out my transgressions.
Wash me thoroughly from mine iniquity, and cleanse me from my sin; for I
acknowledge my transgression, and my sin is ever before me. Against thee,
thee only have I sinned, and done this evil in thy sight: That thou mightest be
justified when thou speakest, and be clear when thou judgest. Behold, 1 was
shapen in iniquity, and in sin did my mother conceive me. Create in me a clean
heart, O God, and renew a right spirit within me.”
4. Believers, by being sanctified but in part, and attended with
so much sin in this life, obtain a more clear view, and greater sense of the evil
of sin, and the miserable state of the sinner; and are hereby prepared to know
and enjoy the happiness of a perfectly holy state, to a greater degree than
otherwise they could: The more sensible they are of the evil from which they are
delivered,
the greater will the positive good, which they enjoy, appear to them. And their
gratitude and praise for the sovereign grace, of which they are the subjects, will
rise proportionably higher; by which God will be
5. By this, the power, wisdom, goodness, truth and faithfulness of the Redeemer, are, in a peculiar manner, exercised and displayed, as they could not be, in any other way. This gives occasion and opportunity, for the most apparent and glorious manifestation of these; by which he glorifies himself, and the happiness of the redeemed is greatly advanced. Therefore it is, on the whole, most wise and best, that the work of sanctification should be gradual, and not perfected at once; and that the saints should be sanctified but in part, while in this world, and attended with much imperfection and sin to the end of life.
The exceeding greatness of the power of God is exerted and displayed
in renewing the depraved heart of man, and forming it to true holiness.
But this power is made more conspicuous and sensible, in preserving
and maintaining a small degree of holiness in the heart of a christian, in the
midst of the opposition, with which he is surrounded and assaulted, by the strength
of evil propensities within him, by the world, and by Satan, than it would be,
in forming him to perfect holiness at once. In this way, the weak
The wisdom of the Redeemer is also employed and manifested,
in carrying all believers, and the church militant in general, through this life,
and to the end of the world, safe to a state of perfection in glory. He conducts
all things, external and internal, with respect to every christian; and so orders
the degree, manner and time of his influence and assistance, as to keep them from
falling totally and finally; and carries on the work of sanctification in the wisest
manner, and so as to defeat satan in all his wiles and cunning devices, by which
he attempts to seduce and destroy them. It requires infinite skill and wisdom, to
sanctify a corrupt heart, and to order every thing so, with respect to each individual,
at all times, and every moment, as effectually to prevent his falling away, though
he walks upon the verge of ruin,
The goodness, tender love, and wonderful condescension of the
Saviour, are also manifest, and acted out in his constant and kind attendance on
believers, though they be so imperfect and sinful, and offend in so many things;
and are constantly guilty of that, which would be sufficient to provoke him to give
them up to sin and ruin, were he not infinitely good and kind: There is much
more opportunity to exercise and discover this goodness and condescending grace,
forbearance and long suffering, than if they were perfectly innocent and holy,
from the time of their conversion. This remark is illustrated by the character
and conduct of the true disciples of Christ, when he was on earth, in the human
nature; and his goodness, condescension and forbearance towards them. They had,
and discovered much selfishness and pride, worldliness, ingratitude, stupidity
and unbelief. They were slow of heart to believe, to learn and get
understanding, under the teaching of Christ, and in his school, while he was so abundant in
Thus he treats all his true disciples, while in this life. Their imperfections and sins, and froward dispositions, by which they abuse him, in all his goodness to them, call for infinite condescension, grace and forbearance, in the continuance of his loving kindness to them. They are, in some measure, sensible of this, while in this world, and lament their sinful defects, and great wickedness, and admire the goodness and patience of the Redeemer, in bearing with them, and not casting them into hell: but still continue very far from what they know they ought to be. But in heaven, they will see this in a more clear light, and forever remember and with the most sensible gratitude, admire and adore the condescension, and wonderful grace, which the Saviour exercised towards them, while they were so stupid, perverse and abusive. This could not take place, were real christians perfectly holy in this life.
The truth and faithfulness of the Redeemer are also by this, tried
and made conspicuous. He promises, that he will never leave nor forsake, or cast
out them, who come to him, and enter into covenant with him. And he fulfils his
word, and is faithful to them, though they are in such an awful and provoking degree,
perverse and abusive. Though they fall, they shall not be utterly cast down; for
the Redeemer upholdeth them with his hand.
Thus the wisdom and goodness of God appear, in ordering it so,
that no man, even the greatest saint, shall be perfectly holy in this life; but
all the redeemed shall, in this world, be very imperfect and sinful, from the
reasons which have been mentioned, and the ends which are answered hereby. More
might be thought of and mentioned; and there is no reason to think, that the one
half are discerned by us now. A clear and full view of the wisdom and goodness
of God, in this, is reserved to the future state, when the redeemed will review
all the dispensations of heaven, and the wise counsel and works of him, who is
“Wonderful in counsel, and excellent in working,” towards themselves, and the
church, with wonder, gratitude, and everlasting joy, “Saying, with a loud voice,
Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and
strength, and honour, and glory, and blessing. Blessing, and honour, and glory,
and power, be unto him that sitteth upon the throne, and unto Lamb, forever and ever.”
But though the wisdom and goodness of God appear, in ordering
it so, that no man in this life shall attain to sinless perfection; and that the
church on earth should by passing through a state of discipline, trial and temptation,
be trained up for a perfectly holy and happy state in heaven; and that this shall
be the common lot of christians: yet for equally wise reasons, there are some exceptions,
with respect to the latter: Some are taken out of the world immediately, or soon
after their conversion, and are made perfectly holy, without passing through a scene
of trial, temptation, and sinful imperfection. The thief, who was converted on the
cross, is an instance of this: And how many are converted on their death bed, and
just before they pass into the invisible world, cannot be certainly determined by
us, while
It has been a question with some, Whether christians ought to pray that they may be perfectly holy, in this life? Some have thought this question must be answered in the affirmative, and that believers may, and ought to pray for perfect holiness, while in this world; since it is their duty to be perfectly holy, and it is desirable, and therefore ought to be desired: And consequently, they may and ought to pray for it.
Answer. It is, in itself considered, desirable to be perfectly holy; and this must appear desirable to all christians, viewed in and by itself. But as God has determined and declared this shall not be, that any man shall be without sin, in this life; and therefore it is known, that it is not, on the whole, best that any man should be perfectly holy, in this world: in this view of it, it is not desirable; nor ought any to pray for it. An event which is contrary to the known will of God, that it should take place, is not desirable, in this view of it, and no one ought to pray that it may take place: for such a desire and prayer is opposition to the declared will of God, and carries in it real rebellion against him. No man ought to pray for any thing without an entire resignation to the will of God; therefore, he ought not to pray for any thing, but on supposition that it is agreeable to the will of God. But no such supposition can be made, when God has already declared it is not agreeable to his will to grant it. It has been proved, that God has revealed that it is not his will that any man shall be perfectly holy in this life; therefore, no man can, in this view of it, pray for perfect holiness, while in this life, with resignation to the will of God: and therefore ought not to pray for it. This would be praying for that, which is known not to be desirable, and not wisest and best, that it should take place, and is opposition to the known will of God, which is opposition to God.
Therefore, it is not to be supposed, that a christian does ever
pray that he may be perfectly holy in this life, while he has a full conviction
in his mind, that it is contrary to the revealed will of God, that this should ever
take place in any instance. But a christian may not
And as the christian is not omniscient, and sees not every truth
at once, or with equal clearness and constancy, of which he has been convinced in
theory and speculation; and one thing has a vastly greater impression on his mind,
than another; and at different times the same truth may have much more of his attention,
than at another, and make a more sensible impression: It is therefore possible,
that he should have such a clear view, and great and sensible impression of his
own sinfulness; of the evil of sin, and the hatefulness of it; and of the desirableness
of deliverance from it, and of being perfectly holy, and conformed to Christ, as
earnestly to pray, that, if it be consistent with the will of God, he may be freed
from all sin, and live a perfectly holy life, for time to come; not at that time
reflecting, that God has revealed that no man shall be so, in this life, or thinking
any more of it, than if it were not true: And yet he cannot be said to disbelieve
it; for as soon as it comes into his view, and he reflects upon it, he believes
it, and withdraws his petition. This is doubtless possible, and may have taken
place in many instances; and perhaps is not sinful. Perhaps the prayer of the Redeemer may well be accounted for
in this way, when he said in the garden, “O my Father, if it be possible, let
this cup pass from me: Nevertheless, not as I will, but as thou wilt.”
I. From the subject of this section, we may be certain, that they
are not real christians, who say or think they are arrived, to such a perfect state,
as to live without sin. A christian may, through the prejudices of education, ignorance,
or otherwise, think that some christians may, and actually do attain to sinless
perfection in this life: But he can never think himself to be without sin. His acquaintance
with the law of God, in the spirituality and extent of it, and with his own heart,
is such, that by keeping these in view, and comparing them with each other, his
own sinfulness stares him in the face; and he condemns himself before God as very
far from what he ought to be, and exceeding guilty and vile. And the higher he rises
in holy exercises, and the more circumspect and watchful he is, the greater light
and discerning he has to see the defects and corruptions of his own heart; and the
more painful is the view of his own character, and he is disposed to exclaim with
The apostle John decides this point in most express terms. He
says, “If we say that we have no sin, we deceive ourselves, and the truth is not
in us.”
II. From this subject we learn, that persons have no reason to
conclude they are no christians, merely because they see much sin in themselves.
This sight of sin often arises from their having that discerning, which none but
true christians have; who, by reason of this
Great degrees of sin are consistent with some degree of true holiness. Therefore, if any thing can be found, that is of the nature of holiness, a sight of great sinfulness is not an evidence against a person, that he is no: a christian, but the contrary. They who have made the greatest proficiency in holiness see most of their own sinfulness.
III. This subject teaches us, not to be forward to censure others, as no christians, because of great imperfections, and many things which are unbecoming and disagreeable. For the best of christians are very imperfect and sinful in this state: And in many things all offend. There too often appears in persons a censorious spirit towards their fellow christians, which is a greater evidence of the want of real religion, than those things for which they censure others, as no christians.
IV. Let none improve this doctrine, as an encouragement to sloth and sin, and a discouragement to watchfulness against sin, and exertions and strivings after greater degrees of holiness. They who are disposed to make this improvement of the imperfections and sinfulness of all christians, and indulge themselves in it, have no reason to think themselves to be christians; for this is directly contrary to the spirit of a christian. If it be rightly improved, it will be a motive to press forward, to grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ; and to cleanse themselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God.
Concerning Death; a Separate State; the General Resurrection and Judgment; and the eternal State of Happiness or Misery.
I. WHEN man had sinned, and God had opened to him a new constitution,
for the redemption of some of the human race, by a Saviour, by saying to the serpent,
“I will put enmity between thee and the woman, and between thy seed and her seed:
He shall bruise thy head, and thou shalt bruise his heel:”
This separation between soul and body, by which the latter is
dissolved, and turned to dust, was not included in the threatening, “In the day
thou eatest thereof, thou shalt surely die;” for had there been no redemption, mankind
must have been miserable, in soul and body
The only time of probation allotted to man, is that of this
life, to which the death of the body puts an end; so that every one will be
happy or miserable in the future, endless state, according to his character,
which is formed before the soul is separated from the body. This is plain and
certain from the scripture, where there is not a word, or the least hint of another state of trial, after the
death of the body: But much is there said to the contrary of this. This life is
represented, as the sowing, or seed time; and that men shall reap in a future state,
according to what they do in this life. “Be not deceived; God is not mocked: For
whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh,
shall of the flesh reap corruption: But he that soweth to the spirit, shall of the
spirit reap life everlasting.”
The time of man’s death, and the way and means by which the soul shall be separated from the body, are all hidden from man. He is exposed to death as soon as he begins to exist in the body, and knows not how soon it may come; and no circumstances, nor any thing he can do, or that others can do for him, can secure him from death a moment. This is wisely ordered so, and answers many good ends, which it is needless particularly to mention here.
Death is not a calamity, but a great benefit to the redeemed.
It has no sting for them, but comes to them as a friend, by which they are delivered
from all moral and natural evil, and become perfectly holy, and enter upon a life
unspeakably better than to live here in the body. Therefore, the apostle Paul, had
a desire to depart, to die, and be with Christ, which was far better. And he considered
the death of his body, as his great gain.
Death is justly terrible, and a dreadful evil, to those who are in their sins. It deprives them of all good: It puts an end to their probation state, and to all hope, and fixes them in a state of sin, despair and endless misery. This is necessarily implied in the words just cited. “The sting of death is sin; and the strength of sin is the law.” Death could have no sting, by sin or the law, more than any other change or event in life, if it did not fix the curse of the law upon the sinner, when he dies, and put an end to his probation and hope. The sting of death is the evil which sin deserves, and which the law denounces, which is the second death. The death of the body fixes this sting in the sinner’s heart, which is endless destruction.
II. THAT the soul does not die with the body, but exists in a
separate state, till the general resurrection of all the bodies of men which have
died, has been supposed in what has been said on the death of the body; and is asserted
or implied, in several passages of scripture, which have been mentioned under the
foregoing head: But this requires a distinct, and more particular consideration.
And that the soul or spirit of man docs not die, or go into a state of insensibility,
when the body is turned to dust, is made evident and certain by many other passages
of scripture, which have not been yet mentioned. The promise of Christ to the penitent,
believing thief on the cross, proves that the death of his body did not put an end
to his existence or sensibility. “And Jesus said unto him, Verily I say unto
The apostle Paul expected the same, and speaks of it as certain,
that when his body died, and he should be no longer in this world, he should be
in heaven with Christ. “For me to live is Christ, and to die is gain. I am in
a strait betwixt two, having a desire to depart, and to be with Christ, which is
far better.”
This same apostle supposes he could exist, perceive, think and
enjoy to a high degree, when out of his body, or absent from it, when he speaks
of the visions and revelations which he had, when carried to heaven; and says he
could not tell whether he was in the body, or out of it, and separate from it:
For if the soul could not exist, perceive and enjoy, when separate from the body,
he could have known that he was not out of the body, but in it, when he had those
revelations, perceptions and exercises.
These passages of scripture, it is presumed, are sufficient to
convince every honest unprejudiced mind, that the soul exists separate from the
body, in the invisible world, from the death of the body, till the general resurrection;
And the account which the scripture gives of this matter is very
agreeable to reason, and all the appearances relating to it. It is very unreasonable
to suppose that the Redeemer, who by his power and grace has made them meet for
the inheritance of the saints in light, or the holy inhabitants in heaven, should
so order it, that death should put an end to their existence, till their bodies
are raised to life, so as to have no perception, exercise, or enjoyment, during
that interval of time; and deprive them of all that holiness and happiness which
they might enjoy, during that time, with him, in his kingdom; especially since by
becoming his friends, in this world, they are formed to the greatest aversion to
falling into such a state; and have strong and unconquerable desires to live and
be with Christ; and in the company of his friends and servants, in the invisible
world. For all true christians have the same desires which Stephen expressed, when
dying, “Lord Jesus, receive my spirit.” And which the apostle Paul said he had:
“For I have a desire to depart, and to be with Christ, which is far better.” And
this would not be agreeable to the tender love which he expressed to his disciples
and friends, when on earth. He said to them, “In my Father’s house are many mansions.
If it were not so, I would have told you. I go to prepare a place for you. And if
I go and prepare a place for you, I will come again and receive you to myself, that
where I am, there ye may be also.”
While the soul is in the body, by virtue of a union, which God has constituted, it is dependent on that, in a measure, for its perceptions and sensible exercises; and is affected with the disorders of it, in such a manner, as to be an argument with some, that the soul is not capable of perception and reason, except it be in union with a proper organized body; and therefore must die with the body, and cannot exist in a separate state. But this fact and appearance is not a sufficient ground for such a consequence. It is proper and wise, that the body should have such an influence and effect on the mind, while in this state, and one is so closely united with the other.—And God, who has ordered this, when the ends of this constitution are answered, can as easily cause the soul to exist, perceive, reason and act, separate from the body, as now lie does in union with the body: And make it to act in a more perfect manner, and have more clear and extensive views and higher enjoyments. There is nothing contrary to reason and experience in this.
When the souls of the redeemed leave the body, they are delivered
from, all sinful imperfection, and made perfectly holy; and find themselves with
Jesus Christ, and in the company of the holy inhabitants of heaven. This is a very
great change indeed; but not too great to be effected by him who has all power in
heaven and earth, and is therefore omnipotent, and is infinitely wise. We are ignorant
of the particular manner in which the spirits of the just, perceive and act in a
separate state; or how, and by what means they have intercourse with other spirits,
by receiving and mutually communicating ideas and sentiments: But this does not
afford the least argument, that there can be no such thing; and that it does not
take place in much higher perfection, and to greater advantage, than any thing we
know of the kind, in this state. The illiterate barbarian has no conception of the
manner and convenience, or even the possibility of persons exchanging ideas, and
conversing by
When the spirits of the just are separated from the body, the world, which to us is invisible, opens to their view. They find themselves unconfined, surrounded with the most pleasing objects, and the best company, enjoying the serene, bright light of heavenly day, where there is no darkness, no sin, or sorrow. They are set at liberty, to range without restraint in the regions of bliss, while their views, exercises and enjoyments are high, and increased to a degree, far beyond our conception. They are, in this respect, like a bird, liberated from a cage, in which it has been long confined, and now flies, and sports unconfined in the open light and air. Or like one who has been long shut up in a dark, uncomfortable prison, and is now set at liberty; enjoys the pleasing light of day, is surrounded by his friends, and has all the enjoyments and comforts of life.
And by going to heaven, they do not get out of the sight and knowledge
of this world, and the important affairs which Jesus Christ is carrying on here.
We are told in divine revelation, that the angels of heaven are all attention to
the things which concern the work of redemption; and that they are all actively
engaged in promoting this design among men, and ministering to them who shall be
heirs of salvation. And that there is joy in heaven over one sinner that repenteth.
There must therefore be in heaven, where the spirits of the just are, with the angels,
a very particular knowledge of the events which take place in this world; and a
much more clear and certain knowledge of the state of the church of Christ, and
the conversion of sinners, than any have while in the body. The spirits of departed
saints have the interest of Christ, and his church in this world, as much at heart,
as they had when in the body, and much more; and therefore must be greatly attentive
to it, and know all the events which are in favour of it. They do not go into some
dark corner of the universe, out of sight of heaven, of Christ, his church, and
this
They are delivered from all sin and pain, upon passing into the invisible world, and are therefore perfectly happy; but at the day of judgment, when they shall be reunited to their bodies, fitted for a heavenly state, their happiness will be increased, which therefore they are expecting with desire and joy.
The spirits of those who die in their sins pass into a state of darkness, despair, and tormenting wickedness; and all hope, comfort and enjoyment, being taken from them, they must be totally lost and overwhelmed in misery; yet looking forward to a resurrection and judgment to come, with aversion and dread, as involving a great increase of their sufferings, which can have no end.—These are the spirits in prison, of which the apostle Peter speaks, who are reserved to the general judgment, when each one shall receive according to what he has done in the body.
III. THE general resurrection will put an end to the separate
state. When the bodies of all who shall have died from the beginning of the world,
to that time, will be raised, and come forth, in union with the souls which had
been separated from them by death. This will take place when Jesus Christ shall
come to judgment. This is frequently spoken of in the scriptures, and expressly
asserted, in more places than it is needful to mention here, for those who read
the Bible. Our Saviour says, “The hour is coming, in the which, all
We depend entirely upon divine revelation, for the notice and
knowledge of this doctrine of a future resurrection; as it could not be known by
any other means. But when we find it revealed, it does not appear contrary to reason;
but is agreeable to the dictates of it; and in no respect incredible, if the account
the scripture gives of it be properly considered and understood. There were, indeed,
some professing christians in the apostles’ days, as there have been since, who
denied this doctrine. This was the occasion of St. Paul’s writing so particularly
and lengthy upon it, in the chapter just now quoted. This doctrine was thought incredible,
impossible and ridiculous, by the heathen philosophers, and others, in the days
of Christ and his apostles. And this same incredulity has been transmitted down to
this day, among those, who pay little or no regard to the Bible. They say, it is
impossible, that all the same bodies which have died, should be ever recovered and
raised again. It is not thought necessary to state their objections, and answer
them here, as this has been done over and over again, by many able writers. It
will be sufficient to observe, that the remark which Christ made upon the Sadducees,
w4io denied this doctrine, as impossible, is applicable to them, viz. That they
do greatly err, because they do not believe, or understand the scriptures; nor the
power of God. When they can tell, in what identity consists, and what is necessary
in order to constitute the resurrection body the
The resurrection bodies of the redeemed will be beautiful and glorious, far beyond our present conception: They will be like the glorified body of the Redeemer; every way fitted for a state of immortality, constant activity, and perfect happiness, as the eternal monuments of the power, wisdom and goodness of Christ. They will have no defect, but be perfectly suited to accommodate and furnish the holy soul, to all that activity, work and enjoyment, which are implied in a state of perfect happiness. This is called in scripture, a spiritual body; which some have thought to be a contradiction. It is indeed beyond our comprehension. But where is the inconsistence or impropriety, in calling that a spiritual body, which is so much unlike any body which we know, or of which we can have any adequate idea, that it is perfectly suited to promote the perceptions, activity and enjoyment of a holy mind, and answer every desirable end, with respect to all external objects?
The bodies of those who died in their sins will be an awful
contrast to those of the redeemed. “They will rise “To shame and everlasting contempt.”
IV. THAT there will be a General Judgment, when all moral agents,
angels and men, good and bad, shall give an account of themselves, of their moral
character and conduct, to God their Judge, and receive of him,
The precise time, when the day of judgment shall commence, is
fixed, and Jesus Christ the Redeemer is appointed to be the Judge of all. This
he commanded the apostles to publish, in preaching his gospel to the world, as Peter
declares. “And he commanded us to preach unto the people, and testify, that it
is He which was ordained of God, to be die Judge of quick and dead.”
Jesus Christ is the appointed Judge. This appears wise and desirable;
that he who is God manifest in the flesh, and by this medium, and in this sense,
the visible God should take this high, and infinitely important and honourable station,
and decide the character and eternal state of all moral agents, especially of mm.
This will be a bright and glorious manifestation of Deity in the human nature,
when he shall come in the glory of the Father, with all the signals of divinity,
attended with ail the holy angels; and shall raise the bodies of all the dead, and
summon all before him as their final judge, taking upon him an office and business
infinitely too high and great for a mere creature. This will strike conviction into
the mind of every intelligent creature, that he is really God and man. And it is
highly proper and important, that he who stooped so low, and took upon him the form
of a servant, and submitted to reproach and contempt, and to die an ignominious
and cruel death, by the hands of wicked men, for the salvation of sinners, should
be thus rewarded and honoured; and every knee be made to bow to him, as God, and
their final Judge.
The place in which the general judgment will be attended will
be such as shall be in the best manner suited to such a transaction; to
accommodate the Judge, and all concerned in the business of that important, solemn day. It
will be so contrived and situated, that every one of the vast assembly, which shall
then be collected, will be under advantage to see the Judge, and all that is done,
and hear every word that shall be spoken by the Judge, or by any one else, through
the whole process. The apostle Paul says, “The Lord himself shall descend from
heaven, with a shout, with the voice of the archangel, and with the trump of God:
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
The design of the general judgment is not to inform the Judge,
that he may know the character and actions of all, so as to be able to pronounce
a proper and righteous sentence upon them; for he is omniscient. But it is to make
known to creatures, upon what grounds he proceeds in giving rewards, and inflicting
punishment; that all may be under the best advantage, to see and approve the righteousness
and propriety of the final sentence. Therefore, in the scripture it is called,
“The day of the revelation of the righteous judgment of God.”
It hence appears, that the day of judgment, will not be finished
in the space of a natural day of twenty-four hours; but the process may continue
and go on during the term of many thousand years, much longer than from the creation
to the commencement of that day: though days, and years, and time, as we now measure
it, will then be at an end; yet there will be a succession of events, and of ideas
and perceptions, among creatures; and this must continue without end. And it must
take time, as we now term it, and conceive of it, for creatures to recollect and
take a particular view, of every character that has existed; of all that has been
done, secretly or openly, by every particular person, of angels, devils and men,
from the beginning of the world to that time: Even though the exhibition shall be
made in the best and most advantageous manner, and creatures shall be able to think
and receive ideas, with much greater celerity, than men can in this state. Solomon
seems to have reference to this long duration of the day of judgment, in the following
words; “I said in my heart, God shall judge the righteous and the wicked: For there
is a time there, for every purpose, and for every work.”
In this transaction, it may be supposed, the Redeemer will give,
or cause to be exhibited, the best, most perfect, and entertaining history of mankind,
and of all intelligences, without the least error, or misrepresentation,
On the other hand, it will be a most distressing and dreadful scene to the enemies of Christ, both devils and wicked men; and their pain and torment will increase from the beginning, till the infinitely dreadful sentence is passed upon them, “Depart from me, ye accursed, into everlasting fire, prepared for the devil and his angels.” And while they hear the blessed sentence pronounced, inviting the righteous into the eternal kingdom of God, and see them received there; this will increase their misery and torment, to an unspeakable degree, which never can be abated. At the same time, the enjoyment and happiness of the blessed, will rise to an inconceivable height, which will continue and increase without end.
The redeemed will not be publicly justified, and received to eternal
life, because of their obedience to the law of God; for if treated according to
that, they would be found guilty, and must be cursed. But Christ is the end of the
law for righteousness to them; and they will be judged according to the gospel,
as friends to Christ,
It has been a question, whether the sins of the redeemed would
be brought into view, and laid open before all intelligences, at the day of judgment;
or would be covered and kept out of sight; and different opinions have been entertained
of this. But it is thought, if the matter be properly considered, it will be evident
that all their sins will be brought into view, and laid open before all; and that
it will appear that there is not any evidence from the scripture, that their sins
will be concealed; but the contrary. It is indeed said in scripture, that the sins
of the people of God shall be blotted out, covered, cast into the depths of the
sea, and remembered no more.
1. That the sins of the redeemed should not be brought into view,
at the day of judgment, appears contrary
2. It appears impossible that their sins should be concealed consistent with the sins of the wicked, being fully laid open; for believers and unbelievers are so many ways connected, that the thoughts and conduct of the latter cannot be fully discovered, without making known the sins of the former, at least in many instances; of which every one must be sensible, who attends to the matter. For instance, is it not impossible that all the sins of an unbelieving husband should be clearly discovered in all their circumstances and aggravations, while all the sins of his believing wife are wholly concealed; which were the occasion of many of his sins, and to which they have a particular reference?
3. The holy exercises and good works of the saved cannot be set
in a true and just light, without discovering their sinful infirmities and defects
at least, with which they have all been attended; and their sins have been the occasion,
and reason of their gracious exercises in many instances. How can their repentance
of their sins be discovered, and clearly seen, while the sins of which they repent
are wholly concealed? How can their humility, and their humbling themselves in the
sight of the Lord, be discovered, unless the sins for which they humble themselves
be known? How shall their love and faithfulness, in reproving a believing brother
for his sins, and their labours and prayers for him, which have been the means of
his recovery, reformation and salvation, be made known, without discovering the
sins of that brother? And how can their trust in Christ for the pardon of their
sins, and their penitent confessions of their sins, be discovered, without, at the
same time, discovering their sins, to which these exercises have reference, and
without which they would not be virtuous, or reasonable, or even intelligible? In
short, all the holy exercises and works of a christian, take their particular complexion,
and peculiar beauty from their sins, of
4. Many sins of the redeemed have been already published to the world, in divine revelation; and will be known by all who read the Bible, to the end of the world, and at the day of judgment; and will forever be known and remembered by all the redeemed; by all the angels and devils, and by many, if not by all wicked men. The reader will recollect many more instances of this, than Noah, Abraham, Sarah, Moses, Aaron, David, Solomon, Peter, and the rest of the apostles; And the apostle Paul took pains to keep in view and publish his great wickedness, before his conversion. God has ordered all these to be published: And therefore we know it is wise and best that they should not be concealed, but made known; and that this will answer some important good end. And who can say, that God will not publish all the sins of every one of the redeemed, at the day of judgment; and that this will not be necessary to answer some important ends? This leads to another particular.
5. It seems necessary, that the sins of the saved should be known
and published, in order to discover and set in the most clear light, the goodness
and grace of God, in pardoning and saving them; and that their need of a Redeemer,
and the efficacy of his atonement and righteousness should be seen to the greatest
advantage: And the work of the Holy Spirit, in his effectually applying redemption
to them, and subduing such rebels, cannot be otherwise fully revealed, in every
particular instance. Of this, every one must be sensible, who will reflect on the
subject. There is doubtless something peculiar in the character of each one of the
redeemed, with respect to his guilt, the circumstances and aggravations of his sins,
and the manner in which he is brought to repentance, &c. which serves to illustrate
the sovereign grace of God, in his pardon and redemption; and it is so ordered,
that he should sin in just such a manner and degree, and in such particular circumstances,
to answer some end; and particularly this, that God might be more glorified, in
the exercise
6. Every one of the redeemed ardently desires, that God may have all the praise and glory of his pardoning mercy, and sovereign grace, exercised towards him, in his pardon and salvation; and the more this is known and celebrated, the more pleased he will be. But this cannot be known, it cannot be seen what God has done for him in particular, any farther than his sins, with their circumstances and particular aggravations, are published and known. Therefore, it will be so far from being undesirable to him, or giving him the least uneasiness, to have his sins, with all their aggravations, most particularly and clearly laid open before all; that they may see his guilt, and the odiousness of his character, as he does; that it will give him a peculiar satisfaction, and high degree of pleasure; as it will promote the happiness of all his friends, and be matter of their gratitude and praise to God, for his sovereign grace, exercised and manifested in his pardoning and saving such a sinner; and God will have all the praise and glory.
Where is there a real christian now, who, when he reflects on
his amazing guilt and vileness, the multitude and aggravations of his sins, his
desert, and danger of perishing forever, which has been prevented purely by the
sovereign grace of God, exercised in all wisdom and prudence, towards him, in pardoning,
rescuing, and saving him, who does not say, at least in his heart, “Let God have
all the praise and glory of his rich and sovereign grace, exercised towards me,
in pardoning such a sinner, so infinitely guilty and vile, attended with such particular
aggravations. Let all heaven, the angels, and all the redeemed, know what God has
done for me, and praise him forever.” In this view, he desires and wishes that
his case might be particularly and fully known to all, that they all might join
with him in giving praise and
In a word, Jesus Christ is the Redeemer of sinners; he came into
the world to save sinners, even the chief of sinners. This is his work, and in this
is his glory: That the redeemed are sinners must therefore be known at the day of
judgment, in order to his having the glory of their salvation. And the more clearly
their true character is seen, and their sins, in their number and aggravations are
discovered, the more will Christ be glorified in their salvation. Therefore, the
brightest possible discovery will be made of this by him, at the day of judgment.
And by this the redeemed will be gratified and pleased, to a high degree. It will
appear, at that day, that the redeemed are not saved because they deserve such favour,
or are less unworthy, or less sinners than others; but because Christ loved them,
and gave himself for them, and they are united to him, and have put their trust
in him for pardon, righteousness, and complete redemption. And though they may then
appear to have been greater sinners, and more ill-deserving, than those who perish;
as doubtless many, if not all of them will; and their greatest crimes will appear
Though the Redeemer has not altered the nature of sin, or rendered it less odious and criminal, cither in the redeemed, or in those who perish, but much more so; yet he overrules it, and turns it to his own glory, and the glory of his kingdom; and makes the sins of those who are saved, the occasion of their greater holiness and happiness forever.
When every character of those who are to be judged shall be set
in the clearest light, and fixed; and all the past conduct and transactions in the
moral world, both of God and creatures, shall be set in a clear, connected view;
and all creatures shall be under the best advantage to see the righteousness and
propriety of the final sentence, it will be pronounced by the Judge, in the sight
and audience of all. This will be, in some respects, the most solemn, weighty, joyful
and dreadful scene and transaction, that had ever taken place: Which will fix the
righteous in a state of endless, inexpressible happiness and glory: And send the
wicked away, into inconceivable, eternal misery. We have a summary of this sentence,
on each of these, left on record, for our instruction and warning, by the Judge
himself, in his awful representation of the day of judgment, in the
V. THE General Judgment issues in an endless State of Happiness
or Misery, as has been just observed. Much is said of this endless state, both of
the happiness and misery of it, in the scriptures, in the promises and threatenings,
and declarations there made: But those opposite states, both of happiness and misery,
are more particularly described in the Revelation of Jesus Christ,
But with all the instruction we have on this subject, and the utmost attention to it, of which we are capable, our conceptions are dark and low, and fall unspeakably short of a full, comprehensive view of the truth. However, the following thoughts will be suggested, as agreeable to the scripture.
First. The righteous will go from the judgment into the kingdom prepared for them from the foundation of the world, where they shall enjoy everlasting life, in a state of unspeakable happiness and glory.
Their bodies will be beautiful and glorious, like the body of the glorified Jesus, active and sprightly, without the least possible weariness or decay, by the greatest, uninterrupted activity; every way suited to the employment of such a place and state, which shall in no degree confine or impede the mind in its exercises and enjoyment; but shall greatly assist and promote these: So that the soul will be invigorated by its union to such a body, and be more happy forever, than it could be in. any other situation and circumstances whatever.
There is an external place and city, or kingdom, formed in the
greatest beauty, convenience and glory, suited to be a dwelling for the incarnate
Son of God, and the embodied spirits of the redeemed; where every one will be perfectly
accommodated and pleased, every circumstance being answerable to his desires, and
suited to his employment, and to render him most happy. Jesus Christ said to his
disciples, “In my Father’s house are many mansions. I go to prepare a place for
you.”
The redeemed, thus situated, furnished and surrounded, with
every thing convenient and desirable, there being nothing, nor any circumstance
which will not be suited to give them pleasure, and furnish them in the best manner
for their employment, will be perfectly holy. Every thought, and all their exercises
and conduct, m ill be perfectly right, and with the greatest propriety. They will,
by their holy ardent love, be united to God the Father, Son, and Holy Ghost, by
a strong, most happy, and everlasting union. They will behold this God in a full
blaze of light. In his light, they shall see light, and all moral darkness shall
be excluded forever. God and the Lamb shall be the eternal, undiminishing light
of that holy city. They shall see his glory, without a veil, and enjoy all his
beauty and perfection, to the utmost of their capacity, with the greatest assurance,
that this God is their God, and will be their friend forever. “The Lamb, who is
in the midst of the throne, shall feed them, and lead them unto living fountains
of waters.”
They will be most happy in the society which they shall form, of which every individual will be a member. They will be perfectly united by the strongest, most sweet, and everlasting bond of love, and the happiest friendship, mutually enjoying and rejoicing in the happiness of each other; each one knowing that every one in this great kingdom is perfectly beautiful and amiable, and a cordial friend to him. And there will doubtless be ways of expressing their love and friendship for each other, in a better and more agreeable way and manner, than we now know, and of which we can now have no conception; by which they will mingle souls with the greatest freedom and intimacy, having no reserve or secret, which they cannot with pleasure impart to each other.
And those who have been intimate friends in this world, and mutual
blessings to each other, will know one another in heaven; and what has passed between
them in this life, will be the occasion of peculiar pleasure and joy in each other.
This appears reasonable, and may be with certainty inferred from what the apostle
Paul says to those, of whose conversion he had been the instrument. He addresses
them thus, “As you have acknowledged us in part, that we are your rejoicing,
even as ye also are ours,” in the day of the Lord Jesus Christ. For what is our
hope, or joy, or crown of rejoicing? Are not even ye, in the presence of our Lord
Jesus Christ, at his coming? For ye are our glory and joy.”
If there be such peculiar and high satisfaction and pleasure,
in christian love and friendship, in this imperfect state, how unspeakable must
be the enjoyment and happiness, when those friends meet in heaven; having
The church of the redeemed is the body of Christ, of which he is the head: The fulness of him who filleth all in all. He is the former of this society and kingdom. And when completed by his hand, it will be as perfect, excellent and glorious, as infinite power, wisdom and goodness, united together, and exerted, will make it. There will be not one member too many, nor one wanting, in order to make it most complete and perfect. Every one will be fixed in his proper place, and be formed, in all respects, so as to render the whole the most perfect, beautiful, harmonious, and happy society possible.
The three persons in the godhead, form an infinitely high, holy
and happy society, the original and perfect pattern of all true love, friendship
and happiness. And the society of the redeemed, the church and kingdom of Christ,
u ill be an eternal imitation and image of the infinitely high and perfect society
of the Three One, the One in Three, and a most beautiful, happy and glorious emanation
from him, who necessarily exists infinitely the most beautiful and happy society,
without beginning, change or end, being entirely incomprehensible by creatures.
This idea seems to be expressed by Christ, in his prayer to the Father, which will be completely answered in heaven. He prays for the elect in the following words.
“That they all may be one, as thou, Father, art in me, and I in thee; that they
also may be
The holy angels belong to this society and kingdom: But though
their natural powers be great, and in this respect they may be superior to man,
they w-ill not be in so honourable a station as the redeemed, nor can they enjoy
that peculiar happiness which the latter will have, in consequence of being
redeemed, and sharing in redeeming love, and their near, honourable and happy union to Jesus
Christ, by which they are the bride, the Lamb’s wife. The angels are unspeakably
more happy than they could have been, had there been no Redeemer, and no redemption
of sinners. They are employed and happy in looking into these things, and knowing
more of God by this mean, and seeing his manifold wisdom, and wonderful goodness.
The happiness of the redeemed in heaven will not consist in rest
and indolence, in opposition to activity, but the contrary; in activity, and incessant,
unwearying labour and service, from which they will not cease or rest. They will
join in worshipping and praising the undivided three, God, and the Lamb, and the
Holy Ghost; and the Redeemer will find business and employment for them continually;
though we cannot now tell particularly, what it will be. Perhaps there will be public
teachers, who will assist others in their speculations, and in exciting their
love and pious affections. Some will have greater abilities than others, and more
existence and holiness, and will be able to assist and instruct them who have less.
The apostle Paul says, there will be a difference between them, as one star differs
from another.
There will be a perfect, uninterrupted harmony and agreement, in this society and kingdom. They will be united, not only in affection, but in sentiment. They will be perfectly joined together in the same mind, and in the same judgment. Every one will be full of light, according to his capacity and advantages to know; and not one will make any mistake, or judge wrong, concerning any matter or thing, throughout endless ages; for this would be morally wrong or sinful. None of them will be omniscient, and some may know more than other. But they will pass no judgment about things, of which they have no evidence, and concerning which they have no knowledge, except it be, that they do not know, and, therefore, cannot determine. There will, therefore, be no dispute and jar in heaven; but every one will be all attention, and all ear, to learn what he does not yet know; and suspend his judgment in every matter, till he has light to decide it perfectly right.
And there will be nothing to offend them, or give them the
least uneasiness, or one disagreeable painful idea, thought or sensation, to
eternity; but every object will excite, or be the occasion of, the most pleasing
sensations, and every thought will be attended with extatic delight. All,
through which they have passed in this world, the scene of sorrow, pain and sin,
will not be forgotten; but their reflection upon it, while it is all in the
clearest view, will be the occasion of their greatest enjoyment and happiness. The wicked, in a state of
suffering and punishment, will not be out of their sight; but will be seen by all
the inhabitants of heaven. “They shall be tormented with fire and brimstone, in
the presence of the holy angels, and in the presence of the Lamb: And the smoke
of their torment ascendeth up forever and ever.”
Not that the misery of any, in itself considered, and for its
own sake, will give them pleasure; but they will have such a constant sense of
the justice, propriety, and necessity of their punishment, to answer the best
end,
And reason teaches not only why the punishment of the wicked will be the occasion of the greater joy and happiness of the redeemed, agreeable to this representation of scripture; but that it must be so, in order to the perfect happiness of the inhabitants of heaven. For if this were not on the whole, all things considered, agreeable to them, it must be matter of uneasiness, and the occasion of constant grief and pain; which would render heaven, in a great measure, an unhappy place. It is impossible that the wicked should be punished unless God were pleased with it: Therefore, so far as the inhabitants of heaven will be like God, and be pleased with that which is pleasing to him, this punishment will be the occasion of joy and happiness to them.
And while they are in the full enjoyment of all this happiness m heaven, they will have the greatest assurance that it shall have no end, but continue forever. Without this, their happiness would not be complete at any time. For whatever happy circumstances they were in at present, and however happy they might be, the thought that they were liable to lose it, and having no assurance that it should never cease, would be a great alloy to their present enjoyment, and be inconsistent with their complete happiness. Therefore, the certainty that they shall exist without end in this state, is a necessary ingredient in their felicity, in order to their having fulness of joy at present, as well as pleasures forevermore.
From the nature of the human mind, and the circumstances in which the redeemed will be in heaven, it is reasonable to suppose, that they will increase, and make continual progress, in knowledge, holiness, and happiness, without end; and they will make advances in these with greater celerity, the longer they exist. The greatest and chief objects of knowledge are infinite: This, therefore, is a foundation for progress in knowledge, without end; and however swift the advances be, the subjects to which they attend can never be exhausted. However much they may know, at any supposed time, they will be so far from knowing all that may be known; that the advances in knowledge, which they have then made, will be little, compared with what may take place; and will put them under advantages, to make yet swifter advances in knowledge, for time to come. The mind is capable of enlarging its ideas and knowledge, by attention and exercise, when objects present, and invite to new discoveries; and so far as we can conceive, must enlarge and grow in strength and capacity, in these circumstances; and every degree of increase of knowledge will prepare the mind to make yet greater and more swift advances in knowledge, to which no bounds can be set, so as to put a stop to the progress. And in proportion to the increase of their knowledge, will their love and holiness increase, and consequently their enjoyment and happiness.
The Deity, who is the infinite fountain and source of existence,
is almighty, infinitely wise and good, can
And this is agreeable to the scripture, if it be not expressly
or implicitly asserted there. The following words of the Redeemer may be considered
as expressing, or at least implying this. “I am come, that they Blight have life,
and that they might have it more abundantly.”
In heaven they will contemplate and search out the works of God,
and marvellous things without number, which to us, in this world, are unsearchable.
Secondly. The wicked will go from the judgment unto everlasting punishment. The scripture sets this punishment in an awful and terrifying light;
not only as it will be endless, but amazingly great and dreadful in degree. It is
represented by their being cast into a lake of fire and brimstone, where they have
no rest, but shall be tormented night and day: That is, without any cessation, forever
and ever: Where they shall drink of the wine of the wrath of God, which is poured
out without mixture, into the cup of his indignation; and the smoke of their torment
ascendeth up forever and ever.
As the wicked are to suffer in the body, they will be capable
of suffering by means of the body, or of suffering bodily pain, as well as that
which is purely mental. The body can, by Omnipotence, be made capable of suffering
the greatest imaginable pain, without producing a dissolution, or abating the least
degree of life and sensibility. The bodies of the wicked will be raided, and united
to their souls, that they may be punished, and suffer misery in body and mind, in
union. And God can render a future separation impossible, and so form the body as
that it shall continue in full life, and with quick sense, in union with the soul,
in the hottest fire that can be imagined, or exist through endless ages. And since
the scripture speaks of them as tormented in a like of fire and brimstone, perhaps
we have no reason to conclude there will be nothing of this kind; or that the suffering
of this kind will not be so great, as to equal this representation. The scripture
says, “What if God, willing, (or determining) to show his wrath, and make his power
known, endureth with much long suffering the vessels of wrath fitted to destruction?”
The apostle Peter, speaking of the day of judgment,
and the destruction of the wicked, says, “The heavens
But be this as it may, and in whatever way or degree the wicked will suffer pain by the body, it is not to be doubted, that their mental pain and sufferings will be the chief part of their punishment. Indeed, such a situation and torture of their bodies, as has been now mentioned, is suited to fill their minds with an amazing sense of the awful power, and dreadful anger of God which must occasion inexpressible mental terror, anguish and torture. A great part of the punishment of the wicked, will consist in a sense of the greatness, power and terrible majesty of Jehovah, and his wrath, and displeasure with them, manifested in their proper effects. This will fill their minds with excruciating pain, and horror inexpressible, while the tokens of all these are exhibited in the most dreadful manner to them, in their punishment.
But there are other circumstances and things, which will be dreadful ingredients in the cup of their punishment. Their own disposition and exercises of heart, their selfishness ad pride, and enmity to God, which will rage to a dreadful degree, will be a source of constant misery. These will render the shame and contempt which they shall suffer, most keenly painful, and, in a sense, intolerable. They will never be in any degree reconciled to the divine decrees and government, and their dependence on God, and being absolutely in his hands; but all this will be most painful to them; they will be disposed to justify themselves, and find fault with the law of God, and his treatment of them. Their opposition to all this will be so strong and constant, and their enmity will rage, so that a constant conviction in their judgment and conscience, that God deals justly with them, may not take place; and they will sometimes, if not continually, in the utmost rage, blaspheme the God of heaven. It will be beyond our present conception, painful and tormenting to them, to know that they have not a friend in the universe, and never shall have one who will show them the least kindness, or have any pity on them: That God is against them and will cast evil upon them, and not spare: and all the inhabitants of heaven highly approve of his treatment of them, and praise him for his righteous judgments in punishing them as they see he does. The conviction they will have of the happiness of the redeemed, some of whom they despised and hated, when in this world, will excite their envy and malice to a high degree; which are tormenting passions, in proportion to the strength of their exercise.
Their company will add to their misery. They will not find a friend
among them; but all will be full of hatred, rage and malice. The sight and presence
of the devil and his angels, who have had a great hand in their ruin, and who will
continue their ill will, and torment them in all the ways their cunning and malice
can invent, will be very dreadful. And whatever intercourse they may have with those
of mankind, who are suffering with them, it will give them no relief, but add to
their misery. And those who have had the greatest connection
And all their attempts to get relief, which may be many and constant, will be in vain, and only add to their misery. Every thought and idea which passes in their mind will be a painful one. Reflections on what they have passed through in this world, (and they must think and reflect) on the favours and comforts they had, and the advantages they were under to obtain salvation, and the happy opportunities which they abused; and the counsels, warnings, and admonitions which they had, &c. will but increase their misery. And when they look forward, the assurance they will have, that nothing better is to come; but if there be any change, it will be against them; and they must be miserable without end, and without hope! will fill their minds with the insupportable gloom, anguish and horror, of absolute despair; and sink eternally without any possible comfort or support.
This is a short sketch, and some of the outlines of the punishment and sufferings of the wicked. But Oh! How little can be told! How short are all our conceptions and imaginations, of the truth and real greatness of this infinite evil! It will take an eternity to tell! And none but the infinite mind does comprehend it.
It must be observed, however, that though the punishment of every
one of these will be endless, and great in degree beyond all present conception,
and perhaps will increase without end; yet some will suffer a much greater degree
of misery than others; and there will be a great difference between them in this
respect, according to their different advantages and capacities while in this world;
to the light and conviction they had, according to the number of their sins, and
the different degrees of criminality of them, &c. The omniscient, almighty, and
just Judge, will be able and disposed to weigh and adjust the crimes and guilt of
every one in
I. From the brief and imperfect view which has now been given of
death, a separate state, judgment, heaven and hell, we may reasonably be led to
reflect upon the infinitely grand, important, and interesting scenes that are before
us, in which every one of the human race will have a part. A realizing view of these
will make all the things and concerns of time and sense, which are temporal, and
relate to this state only, appear in their true littleness and vanity; and to be
of no worth and importance, any farther than they relate to these future scenes,
and may put us under advantage to be prepared for them. How reasonable and
important is it that we should, with the apostles, and primitive christians,
constantly look, aim at, and pursue the things which are not seen, and are
eternal! 2 Cor, iv. 18.
II. How infinitely dreadful is the end of the wicked! In what
an unspeakably dangerous state is he in this world? His feet stand on slippery places,
exposed to fall every moment into endless destruction, into which he will soon plunge,
if he continue impenitent while in the body. “After his hard and impenitent heart,
he is treasuring up unto himself in this life, wrath,
How great is the deliverance when any one sinner is plucked as a brand from this eternal, infinitely dreadful fire! This gives joy in heaven. How happy is he who is the instrument of turning any from sin to righteousness; of saving immortal souls from endless burnings! What can be more desirable and pleasing to a benevolent mind! He shall have an unspeakable reward, and shine as the stars forever and ever.
III. How great, how glorious and happy is the “Redeemer in being
able to save, and actually saving multitudes of sinners from such infinite misery,
and raising them to such high and endless happiness and glory! How worthy is he
to be trusted, loved and honoured. The inhabitants of heaven will be eternally sensible
of this, and say, “Worthy is the Lamb that was slain, to receive power, and riches,
and wisdom, and strength, and honour, and glory, and blessing; for thou wast
slain, and hast redeemed us to God by thy blood, out of every kindred, and
tongue, and people, and nation; and hast made us unto our God, kings and
priests.”
What infinite wickedness and folly is that of which they are guilty, who reject him, or cast the least slight upon him, and do not fly to him, without delay, as a refuge from the wrath to come; and for eternal happiness! Blessed are all they who trust in him. Surely he is infinitely precious to all them who believe.
General Observations concerning the Church of Christ.
THE word in the original, ἐκκλησία, generally translated church,
is found above an hundred times in the New Testament; and signifies an assembly
of men,
By the church of Christ is sometimes meant the redeemed: all who have been, or shall be saved by Christ, who shall at last be collected into one general assembly, society and kingdom. This is called the invisible church, being at present hid, and out of our sight, as those in heaven are not seen by us while in this life, and true believers, who are on earth, cannot be certainly distinguished from others who are not such.
The church of Christ on earth consists of those who are united together as professed friends to Christ, and believers in him, and are under explicit engagements to serve him, and attend upon all his institutions and ordinances, and to watch over, and assist each other; including both parents and their children. This is called the visible church of Christ, as it is a society erected in the view of man, and consists of members, who are visibly, or in appearance, among the number of the saved, and real friends to Christ, though many of them may not be really such.
This church is considered as one common catholic society, comprehending
all visible christians in the world, composed of numerous particular societies,
or assemblies of christians, in different places; and which, by a succession of
members, will continue the same society or church, to the end of the world. This
is meant by the church, when Christ says to Peter, “And I say unto thee, that thou
art Peter, and upon this rock I will build my church, and the gates of hell shall
not prevail against it.”
Wherever a number of persons voluntarily unite together, under the profession of believers in Christ, and friends to him, to attend upon his institutions and ordinances, according to his directions and commands, they are a visible church of Christ, so long, and so far, as they appear to embrace and maintain the great and essential truths of christianity; and to live in some good measure agreeable to them.
Concerning the church of Christ in general, his visible church in this world, and such a particular church, the following things may be observed, in order to give a more clear idea of the subject, and to show the reason and importance of it.
1. It is reasonable and important, that the friends of the
Redeemer should be his professed friends; and that they should unite in a
profession of faith in him, and publicly espouse his cause and interest in the
world; and in assisting each other, as his servants, and in attending upon his
institutions, and obeying his commands; hereby distinguishing themselves from
the rest of mankind.—Accordingly, Christ has enjoined upon his friends and
disciples, to confess him before men, and to form themselves into a public
society, or particular societies, by which they shall be as a city, that is set
on a hill, which cannot be hid; the light of the world, to shine before all men.
2. The church of Christ is a free, voluntary society, in opposition to any force or compulsion used to oblige the members of it to join and come into it, contrary to their consent and free choice. All are invited to be members of it, and none are to be rejected, who appear to be willing to come and to conform to the rules which Christ has given; and none who have been received, are to be rejected and cast out, who choose to continue members, unless they behave disorderly, and refuse to obey the laws of Christ.
3. Jesus Christ is the sole legislator and ruler in his church.
No particular church, or the church in general has any authority or right to make
any laws or rules in order to govern or regulate the church, or individual members
of it; but are commanded to attend to those
The church is not a worldly society; and is not to be ruled or regulated by civil laws, or rulers of political, worldly societies; such rulers have no more authority in the church, than any other member of it. The visible church is called in scripture, “The kingdom of heaven; the kingdom of God, and of Christ,” who said, “My kingdom is not of this world.” It is a distinct, and entirely different society and kingdom, from civil, worldly societies or kingdoms, and cannot be connected with them, so as to be in any respect or degree, dependent on them, or have any alliance with them. The church wants no support from civil authority, and ought not to be governed or controlled in any respect, by the civil magistrate. When he attempts this, and to make laws to govern or regulate the church of Christ, he invades the rights of Christ, and usurps the authority which belongs only to the Head of the church, who is the sole ruler in it.
The church when it is regulated by the laws of Christ, and obedient to him, is friendly to human, civil society; and Christ commands his subjects, the members of his church, to obey magistrates, and seek to promote the peace and greatest good of such societies! And all they expect or desire from the civil magistrate, is to be protected in the enjoyment of their civil rights, and their religion, so long as they are not injurious to their neighbours, and live quiet and peaceable lives.
4. Every member of the church has a right to judge for himself
what are the laws of Christ, and what is his duty, being accountable to none but
Christ for his judgment and conduct; and none have a right or authority to dictate
to him, or control him in these matters. In matters wherein the church as a body,
are to decide, and act, they must be determined by the voice of the major part,
or the greatest number of the members, as is done in other societies; this being
considered as the voice and determination of the church. And if they be not unanimous
in any thing to be determined by the church, they who dissent from the judgment
of the majority, must submit and conform to them; unless
5. The visible church, the kingdom of heaven, or the kingdom of God, was small in the beginning of it; but is to increase and grow, till it shall be great, and fill the world, and all nations shall come into it, and be members of it; and shall continue forever the only, most happy and glorious society and kingdom. God has had a church in the world ever since the apostasy of man.—Before the flood, there were the sons of God, distinguished from the rest of mankind, who called on the name of the Lord. It continued in the family of Noah, and some of his descendants, till the days of Abraham, when it was more particularly formed in his family; and farther established and regulated among those who descended from him, the people of Israel. When the christian dispensation took place, the church put on a new form in many respects, though it was the same church, as to the essentials of it, and was still the church of God, the church of Christ.
The christian church, consisting of the professed followers of
Christ, was small in the beginning of it; but Christ foretold that it should
grow, and become great, and promised, that it should continue and live on earth,
to the end of the world. He said the gates of hell. (Hades, death) should not prevail against it: That is, that it should not die, or cease to be a visible
church on earth. He represented the growth of it, till it should cover the
earth, and fill the world, by the following similitudes. “The kingdom of heaven
is like to a grain of mustard seed, which a man took and sowed in his field:
Which indeed is the least of all seeds; but when it is grown, it is the greatest
among herbs, and becometh a tree; so that the birds of the air come and lodge in
the branches thereof. Another parable spake he unto them. The kingdom of heaven
is like unto leaven, which a woman took and hid in three measures of meal, till
the whole was leavened.”
6. The visible church of Christ is, and will be, in an imperfect state, and in a greater or less degree, impure and corrupt while in this world. All the members of it are in a great degree imperfect, corrupt and sinful; and many, who are totally corrupt and enemies to Christ, are professed and visible friends to him, and, as such, are admitted into his church. Christ has not made any provision, by which unworthy persons, who are not his friends at heart, can be excluded from his church in this world, so long as there are such who put on the outward appearance and profession of friendship and submission to him, and offer themselves to join the society. He has not constituted any infallible judges to determine who shall be admitted into his visible church, who are able to detect every hypocrite, and reject all who are unworthy members. When the utmost care is taken, and the rules of Christ with respect to this are faithfully regarded and practised, still the heart cannot be certainly known: and christians must act according to the visibility, or outward appearance and profession of friendship to Christ, which hypocrites may put on, and so be admitted into the church, who have no right to a place there in the sight of God. And the members of particular churches may be, and often are, so injudicious and careless, as to admit members which are visibly unqualified, and ought not to be admitted; by which the church becomes more and more corrupt, and proper discipline is not kept up; and those who ought to be cast out are tolerated: And by degrees, through the influence of erroneous teachers, great errors may be imbibed and maintained, and corrupt and evil practices take place; and many customs and rites be introduced, which Christ has not commanded; but are the inventions and commandments of men of corrupt minds, by which the purity and beauty of the church is greatly tarnished.
Particular churches, and the visible church of Christ in general,
may become in a great degree corrupt in some or all those things: and yet be, and
continue the visible church of Christ. And it is difficult to determine how far
a particular church, or the church in general, may be corrupted and deviate from
the laws of Christ,
A church may doubtless become so corrupt, and g6 off so far from
the faith and practice of true christians, and sink so far into gross errors and
open conduct, contrary to the gospel, and the express commands of Jesus Christ,
as that it ought to be rejected, as not a visible church of Christ; and his commands
to his faithful followers, may be, “Come out from among them, and be ye separate,
and touch not the unclean thing, and I will receive you.”
The reformed church, or the different churches which have
taken place in the protestant world, upon the reformation from popery, and
since, are far from being wholly purified from a great mixture of error, and
from practices which are not according to revealed truth; and which would cease,
were they to be conformed to the pattern described in the word of God: Some are
nearer the rule, and others farther from it; and many See the Dissertation on the Millennium, subjoined to this
System.
Those of different denominations and churches, in the christian world, who believe and expect there will be a more perfect state of the church in the millennium, are disposed to think, that the denomination and particular church to which they belong, will be the pattern; and that all christians will, in that day, conform to that, and that those things in which others differ from them, both with respect to doctrine and practice, will then be relinquished and cease. But most of them, if not all, will be greatly disappointed in their views and expectations with respect to this. A church will then arise, which will have all that is good, right and excellent, in the different denominations and churches, that exist now, or have been; and will renounce all the superstitions and corruptions, in principle or practice, which have taken place. Blessed are all they, who are real members of the invisible church of Christ.
Concerning the Officers of a Church.
EVERY distinct and particular church, in order to be complete, and properly organized, must have officers, or persons distinguished from the members in general, by being chosen and appointed to particular service and duties, who are to superintend the affairs of the church, to preside and act a particular part, in teaching and exhortation, and administering the ordinances which Christ has appointed; and taking particular care of the temporals of the church.
Of these, pastors, elders, presbyters or bishops, are the first and most important. By these names, not different orders, higher and lower, or different offices, are meant; but one and the same person, in one and the same office, is called by all these names; and therefore they denote the same office. This has been abundantly proved by many who have attended to the subject; therefore it is needless particularly to attend to it here.
The apostles were a distinct and superior order of men, and appointed by Christ immediately, as extraordinary officers, to constitute the first churches, and to give infallible rules and laws to them, by which they were to be regulated and governed: In which extraordinary office they had no successors. The apostles were elders, or presbyters, or bishops, and more; they were appointed immediately by Christ, as infallible judges and dictators to the churches. They ordained presbyters or bishops, as being such themselves, in their ordinary capacity; but their extraordinary commission was not, nor could be transmitted to others; but died with them: And there have been no apostles in the church since their death; nor will there be any such officers again in the church, to the end of the world.
The apostles ordained elders or bishops in the churches which
they constituted, who were first chosen by the members of these churches, or they
did it with their consent. “And when they had ordained them elders in every church,
and prayed with fasting., they commended Doddridge on the place. Mr. Harrington. See Doddridge’s note on this verse.
The business of this office is to preside in all the transactions
of the church; to administer the ordinances of Christ, to preach the gospel, and
lead in the public worship of the church: “Giving themselves constantly to prayer,
and to the ministry of the word.” Acts vi 4.
It has been supposed by some, that the right and power to ordain
their pastors or bishops, is in the churches; at least that it is not wholly lodged
in the hands of the elders, and confined to them: And there have been some instances
of the ordination of ministers by the
But to this it has been said, that we have no evidence, that such succession has not in fact been interrupted many times; and not one minister or elder at this day can prove, or have any evidence himself, that he has been ordained, by one or more, who have received this right and power, to ordain by an uninterrupted succession from the apostles; which he ought to have, in order to be satisfied, that he has a right to act in this office; and to be able to prove it to others, in order to their receiving and treating him as an elder. Besides, if this succession could be proved, it must be brought down through the hands of the pope, and the false antichristian church, which is not the church of Christ; and necessarily interrupts the succession of the ministers of Christ.
Upon this the following things are to be observed.
1. If there be evidence from the scriptures, that such an order
and succession of men, as officers in the church, has been instituted by Christ,
and is implied in the commission which he gave to his disciples, “Go ye, and teach
all nations, baptizing them in the name of the Father, and of the Son, and of the
Holy Ghost; teaching them to observe all things, whatsoever I have commanded
you: And lo I am with you alway, even unto the end of the world.”
Therefore, since the above recited commission implies, that
there should be a succession of officers in the church to the end of the world,
to proselyte, baptize, and teach men, to observe the institutions and commands
of Christ, to whom he has promised his presence and assistance: and since the
apostles appear to understand their commission in this light, and to practise
upon it accordingly, by ordaining elders in every church which they formed: and elders or presbyters, ordained others
by laying on their hands; and they who were so ordained were directed to commit
the gospel, that is, the preaching and dispensation of it, “to faithful men, who should be able to teach others also;” and to lay hands upon them, not suddenly,
but after proper examination and acquaintance;
2. Though the succession of ordinations, in order to its being
uninterrupted, must come through the hands of the pope, and the ministers of the
church of Rome, (which is not certain, as it has been shown, how it might be transmitted
down by others, who were not members of that church) yet this affords no positive
proof, that a proper, uninterrupted succession has not taken place. A visible church
may be very corrupt, and yet be a visible church of Christ, and the public administrations
and acts of the officers of it, authentic and valid. And who can prove, that the
pope, and his adherents, were visibly antichrist, and that the church of Rome was
visibly, not the church of Christ, but a false church, and was really and properly
renounced and excommunicated, by the true church of Christ, before the time of the
reformation from popery? During the preceding dark times, there was not light enough,
even among real christians in general, to render that church visibly not the church
of Christ; and so long as this was the case, the officers, the ministers in that
church, were visible ministers of Christ, and their visible acts, their ordinations,
&c. were valid, notwithstanding they were very corrupt and wicked. A minister in the purest church may be a very wicked man, and
practise abominable vices: But so long as this is not visible and known, he is a
visible minister of Christ, and his public administrations are as authentic and
valid, as those of any other minister, until he is detected, and his wickedness
becomes visible, and he is deposed from his office in the church, by those who have
a right to do it, according to the laws of Christ. So the church of Rome was visibly
a church of Christ, till there was light to discover, or eyes to see the corruptions
and wickedness of it, and the veil and covering was taken off, so that the marks
of the beast, and the great harlot, described in the scripture, were publicly seen
to be upon it; and events took place, by which it was visibly rejected by Christ,
For the great apostasy, of which the members of it had been guilty, and who continued
visibly impenitent.
3. There is satisfactory and abundant evidence from history, and otherwise, that it has been the general, if not the universal custom of the churches, to ordain ministers by the laying on of the hands of others, who were before so ordained; and that great care has been taken to keep up a succession in this way. And even those churches who have believed they had the power of ordination of their ministers, within themselves, have generally thought it most regular and proper, to have them ordained by other ordained ministers, when and where this was practicable. And there have been very few instances of ordinations performed without the assistance of one or more, who had been before ordained in this way; and if there have been any such, they have had no influence to interrupt a general and almost universal succession of ordinations by the hands of presbyters, from the apostles down to this time.
When all this is well considered, will it not be evident, that
every minister of the gospel, who has been ordained by the hands of presbyters,
or bishops, or at least of one, by whatever name they or he may be called, has
good warrant to consider himself and act as a visible
It has been objected to the doctrine of an uninterrupted succession, as necessary to continue this order of officers in the church, that this will, in many instances, put it beyond the power of christians to obtain ministers or pastors, so as to be a regular church, and have the ordinances of baptism and the Lord’s supper administered to them. A number of christians may be cast away on a desolate island, and be obliged to live there, where they cannot obtain a pastor, unless they can ordain him themselves, and give him authority to perform all the business of this office. And a number of true christians may live in a country, and at a time, where no ministers can be found, who will ordain any one to be their minister, whom they shall choose, or think to be fit for that office. Must those be deprived of ministers and the ordinances of the gospel?
A reply to such an objection has been already suggested. It is really begging the question: For if Christ has made such a constitution, and ordained that those officers in his church shall be continued by an uninterrupted succession, he will not only see that it does take place, and that it shall not be interrupted; but will always put in the power of his people to be supplied with ministers in this way; and there never has been an instance to contradict this, and never will be. The supposition therefore which is made in the objection, is a groundless one, and impossible. Christ will not suffer such an instance to take place, unless it be for his glory, the good of his church in general, and best for the individual christians, who are deprived in this way, of gospel ministers and ordinances. And if there be any such instances, they can be no objection to this institution of Christ.
These ministers and officers in the church are to be devoted to
the business of their station and office, and to give themselves to this work, which
they have undertaken, This is said with reference to the
whole, or the majority of a church: If particular members, or the minor part of
a church, reject the doctrines, and refuse to practise the duties which the pastor
inculcates, as prescribed by Christ, and the majority of the church approve of them;
the firmer are so far accountable to the church, as to be the proper subjects of
discipline, and may be rejected by the church, as those who, in their judgment,
refuse to obey the truth, and walk disorderly.
There are other officers in the church, called deacons, who have the care of the temporal, worldly concerns of the church. The church, when regulated according to the laws of Christ, makes provision for the support of public religion; for a decent and convenient place in which they may attend public worship; the support of the ministers of the gospel; and furnishing the table of the Lord. They are also to provide for the relief and comfort of the poor members of the church. The care and oversight of this provision is committed to the deacons. And they are more especially to distribute to the poor out of the common stock of the church, and take care that no one may suffer for want of the necessaries and comforts of life. We have a particular account of the institution of those officers in the church, in the beginning of the sixth chapter of the Acts. The church pointed out, and chose those whom they thought best qualified for this office, and presented them to the apostles, who ordained them to this office, by laying their hands on them, and praying.
It does not appear from the scripture, that there are more distinct
orders of men, and officers, appointed in the church, than these two, viz. elders
or bishops, and deacons. Both of these are repeatedly mentioned together, as being
the only officers hi the church, as nothing is said of any other. The apostle Paul,
when he is directing Timothy, in his regulating the churches in which he had a particular
concern, and ordaining officers, mentions only elders or bishops, and deacons, and
particularly describes the qualifications of these. And he directs his letter to
the church at Philippi, in the following words: “To all the saints which are in
Christ Jesus, at Philippi, with the bishops and deacons.” Had there been any
other order of officers in that church, it may be presumed, he would have mentioned
them, when he directs s© particularly to these. This same apostle says, “that when
Christ ascended to heaven, “he gave some apostles, and some prophets, and some
evangelists, and some pastors and teachers.”
On the Public Institutions y Ordinances and Worship of the Church.
SOCIAL and public worship, consisting in prayer, singing psalms
or hymns, and in preaching and hearing the gospel, appears to be an institution
of Christ, from what is recorded in scripture. The disciples of Christ, after his
ascension, met together, and continued with one accord in prayer and supplication;
being about an hundred and twenty.
Public worship being an institution of Christ, this necessarily implies a place where this may be attended decently, and with the greatest convenience to the members of the church; which is to be agreed upon and provided by the church, using all such help and assistance, as the head of the church shall, in his providence, afford them. They are to assemble on the first day of the week for public worship; and at any other time, which the church shall judge is agreeable to the will of Christ, as best suited to promote his cause, and their edification. And there may be special calls in divine providence, to public fasting and prayer, or thanksgiving. And particular circumstances may render it proper and important to meet oftener, and to spend more time in public worship, at some times, than at others.
It has been observed that the bishops, or overseers of the church,
are to preach the word, and to preside and lead in public prayers, to which they
are to devote themselves: And they are on this account to be counted worthy of
double honour, and be decently supported with the necessaries and comforts of
life. For Christ has ordained, that they who preach the gospel, should live of
the gospel.
The stated time for public worship, is the first day of the week,
which the apostles, under the inspiration and particular direction from Christ,
fixed upon, and appointed to be the christian Sabbath. The Jewish Seventh-day-Sabbath,
which was a type and shadow of that redemption which was in a peculiar sense and
degree effected by the sufferings and death of Christ, from which he rose on the
first day of the week; and of the rest, into which the christian church entered,
upon this ceased and was abolished; when the substance, and the things typified
by it took place. With reference to this, the apostle Paul says to christians; “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
Accordingly, we find that on the first day of the week, christian
churches used to assemble for public worship, with the apostles’ approbation. When
the apostle Paul, and his companions in travelling, came to Troas, they continued
there seven days, without meeting for public worship. “And upon the first day of
the week, when the disciples came together to break bread, Paul preached unto them.”
And the words of the apostle John are a confirmation of all this,
when he says, “I was in the spirit on the Lord’s day.”
And that the first day of the week is appointed by Christ to be the christian Sabbath, to be observed by his church as holy time, and distinguished from other days by being devoted by them, in a peculiar manner, to his service and honour, will be further evident perhaps, and some objections removed, by the following observations.
1. It is evident from divine revelation, that it is the will of God, that one day in seven should be observed as a Sabbath by his people, to the end of the world, and not under the Mosaic dispensation only.
This may be argued from the institution of a holy Sabbath, which God blessed and sanctified, when he first made man: Having himself wrought six days, and finished the work of creation, he rested on the seventh. And this is mentioned in the fourth commandment as a reason, why men, after they had attended to secular business six days, should rest from such labour, and observe the seventh day as a holy Sabbath.
And the command, to remember the Sabbath day, to keep it holy. &c. being given from Mount Sinai, and written on one of the tables of stone, and put into the ark with the rest of the commands, containing the moral law, which is perpetually binding on all men, and in this way distinguished from those particular precepts which were temporary: This is a strong argument, that it is equally perpetual with the other nine commands, and points out the duty of all men, at all times, to whom this command shall be made known. If this command respected that nation only, and were to cease when the Mosaic dispensation ended, it cannot be accounted for, that it should be revealed in the same peculiar manner, with that in which the moral law was revealed, and incorporated with the moral law, written with it, on tables of stone, and put into the ark: It has all the external marks of being perpetual and binding on all men, which attend the rest of the commands of the moral law.
Moreover, there are some things said in the scripture which indicate,
that it is the will and design of God, that the command to keep holy the Sabbath
day, should take place and be observed under the gospel. The fifty sixth chapter
of Isaiah is evidently a prophecy of
2. The fourth command in the decalogue does not specify any particular
day of the week, to be kept holy as a Sabbath; but only commands men to observe
one day in seven, as a holy Sabbath. “Six days shalt thou labour, and do all thy
work, but the seventh day is the Sabbath of the Lord thy God.” We must look somewhere
else in divine revelation, to find what day of the week is to be observed as a Sabbath,
and when to begin to reckon. The Israelites were told, which day of the week they
should keep holy as a Sabbath; but not in
3. The Jewish Sabbath was not to be perpetual; but did cease and
vanish away with other types and shadows of the Mosaic dispensation, being equally
a shadow with them, and in some respects the greatest and most remarkable type,
which will be more fully considered under the next particular. That the weekly Jewish
Sabbath is abolished seems to be expressly asserted by the apostle Paul, in the
words which have been mentioned.
4. There is no evidence from scripture, that the Sabbath, which God gave to the people of Israel, by Moses, was on the same day of the week with that, which was instituted when the work of creation was finished; but it is very probable, if not certain, that it was not.
The day on which God rested from the work of creation; and
which he blessed and sanctified, to be an holy Sabbath for man, was the seventh
day from the beginning of the creation: but it was really the first day of Adam’s life. He was created on the latter part of the sixth day, but soon fell into a deep
sleep, and had no great enjoyment or thought, till the next day. It is certain,
the Sabbath day was the first whole day of his life, and he would naturally begin
to reckon time and weeks, from that day, as the first day in the rotation of weeks. See Bedford’s
Scripture Chronology, demonstrated by
Astronomical Calculations; and Kennedy’s Complete System of Astronomical Chronology, unfolding
the Scriptures. In which they have undertaken to demonstrate by astronomical calculations,
that the seventh day from the beginning of the creation, has been reckoned the
first day of the week, from that time to this.
First. This was suited, with many other laws, which were given to them, to keep them a distinct and separate people, from other nations, and prevent their joining with others in their idolatrous improvement of the first day of the week. This was then observed by the nations round them, as a high day, and a festival in honour of the sun, and other gods, which they worshipped, and it was of great importance, that they should be kept a distinct people, and not join with them. Their keeping another day of the week for their Sabbath was suited to do this as much or more than any other law which was given to them, for this end, excepting circumcision.—Accordingly, they were, in after ages, mentioned with contempt, and ridiculed by the heathen for this peculiarity.
Secondly. As their deliverance out of Egypt was a great and remarkable
event, and a designed type and pledge of the redemption and salvation of the church
by Christ, it was proper, and of great importance, that it should be kept in mind,
and commemorated by a day appointed to be observed out of a particular respect to
that event. Therefore, that day of the week was fixed upon by God, to be their weekly
Sabbath, on which this deliverance was completed. This appears to be the truth respecting
this appointment, from the words of See
The Seventh-day-Sabbath, being given to the Mosaic church as
a commemoration of their deliverance out of Egypt, which was a distinguished type
in that typical church, was itself therefore a typical institution, and a shadow
of good things to come, as was the passover, and other festivals in that church.
Therefore, with truth and the greatest propriety, the apostle Paul mentions
their weekly Sabbaths, with other Mosaic institutions, as shadows of things to
come, which of course ceased and were done away, when the things of which they were
types and shadows took place.
5. Upon the whole, it must be observed, that some time should
be fixed upon, and set apart, and distinguished from ether time, to be in a
peculiar manner devoted to the exercises of piety, and public worship, in which all pious
men and christians should agree and unite, appears reasonable, desirable and important.
If this were left to men, they would not be competent judges of the proportion of
time, that it would be most suitable and proper to be set apart for those purposes;
and could never agree in the particular days, and the precise proportion of time
that should be thus distinguished and improved. And if they could do all this, they
have no power or authority, to make one part of time, or one day more sacred or
relatively holy, than another. God alone, who is the owner and Lord of time, and
of all things, can make this distinction, and in this sense sanctify any day or
part of time, and set it apart for particular holy purposes; and he only has authority
to command men to observe it accordingly, and keep it holy. And he only knows what
proportion of time is wisest and best to be thus sanctified; so as to be best suited
to answer the purposes of it, and circumstances of man, to promote the good of his
church. It is therefore desirable, and to be expected that God would determine this
in the revelation which he gives to the
And nothing could be more suited by this institution to gratify
and please the friends of Christ, than to have the first day of the week, on which
their dear Lord arose from the dead, consecrated and sanctified; that they may keep
a holy Sabbath on this day, and honour and praise him, and celebrate the work of
redemption. This has been to the people of God in general, in the christian church
ever since, a high day, a delight, holy of the Lord, and honourable; and is so even
now. That the first day of the week, which is the christian Sabbath,
is the same day of the week, which was sanctified as a Sabbath, when creation was
finished, appears probable from what has been observed, and it is thought serves
in some degree to illustrate this point. But though this supposition be natural
and probable, and there be nothing in scripture inconsistent with it; yet it is
not pretended to be demonstration, or necessary, in order to prove the first day
of the week to be the christian Sabbath. For if what has been supposed, and observed,
concerning this, be considered as mere conjecture, and without any foundation, the
other arguments for the abolition of the Jewish Sabbath, and the divine appointment
of the first day of the week, to be the christian Sabbath, stand good, and sufficiently
establish the point.
It has been a question upon which professing christians have been divided, when a christian Sabbath begins? At what time of the twenty four hours of the day it commences? Whether at the setting of the sun, at midnight, or when the light comes on in the morning? Some have supposed that it cannot be certainly determined; and that it is of no importance, when it begins; that if persons act conscientiously, and according to their own judgment, though they differ, and one observes the night preceding the day; and the other the night following the day; they are equally right, and do equally well. Others, being at a loss about the time of beginning the Sabbath, will observe both the evening before, and that after the day, that they may be sure to keep the right.
Perhaps the following observations may give some light on this point. They are offered to the serious, attentive, and unprejudiced.
1. If God has sanctified one day in seven, or the first day of
the week, all the hours of that day, being twenty-four, are holy time; and there
is a time when they begin independent of us, or our opinion or practice. Man cannot
make any time holy. If God have not done it, there is no holy time; and if it be
made holy by him, it is so, independent of man; and the hours which are sanctified
are fixed and stated, so that when the first hour of that time comes, it is holy
time, and continues so, till twenty-four hours be passed, and then holy time ceases,
till another Sabbath comes on, and commences at the same hour that the preceding
Sabbath did. And
2. We have reason to believe and be sure, that there is light enough in the Bible to discover to every christian who will faithfully use the advantages he has, to get light on this head, when, or at what time the Sabbath begins, as well as what day of the week is sanctified as a Sabbath. For if such light and information be not given, the command to keep the day holy cannot reach him, as he has no capacity to obey it. There may be light enough in the scripture to determine this; and yet not be seen by christians, through some blameable defect in them. They may be too inattentive, or prejudiced, or both, and follow the opinion of others, without properly examining for themselves, with that care and honest impartiality, which becomes a christian; and be satisfied with arguments, which really have no weight in them. If this be not decided by any one express declaration m scripture, telling when the Sabbath is to begin, it may be as clearly revealed otherwise, to an attentive, honest, discerning mind. Whatever proposition or truth, clearly follows from what God has said in his word, from beginning to end, is part of divine revelation, and is the light and truth it contains, or is discovered by it.
3. This cannot be determined by the hour, or time of day, on which
the Redeemer rose out of the grave or tomb: For this is not certainly known, which
would have been revealed, had the time of beginning the Sabbath depended on this:
but if it were known, this would not decide the matter; for no reason can be given,
why the day which is sanctified as a commemoration of that event, should begin precisely
at the hour when he rose from the dead. But if any reference be had to the time
of the resurrection of Christ, it is as probable, and perhaps more sq, that he rose
soon after See Mr.
Knight’s Harmony, on Matt, xxviii. 1.
4. The time in which men consider their civil day as beginning and ending, will not determine when the Sabbath, which God has sanctified, begins or ends. In this, men are arbitrary, and different nations begin their civil day, at different times and hours.
5. Time did not begin with light, or in the morning; but darkness,
or night, preceded the light of the first day; and the evening and the morning were
the first day, and not the morning and the evening. And so the succeeding days,
in which the world was created, are reckoned to begin with the evening, or night,
and to end with the light: “And the evening and the morning were the second day,”
&c. Therefore, the seventh day,
6. When God made known, and gave a weekly Sabbath to the children of Israel, and appointed other holy days, he ordered them to begin all of them at the evening, or going down of the sun. This none will dispute, who attends properly to his Bible.
The Jews, when Christ was on earth, began their Sabbath at the
setting of the sun, and ended it at the same time of the day. This is evident from
what is related by three of the Evangelists.
Jesus and his disciples observed the Jewish Sabbath, which
began and ended at the setting of the sun. And the apostles would of course
begin the christian Sabbath at the same time, which succeeded the Jewish
Sabbath, on the first day of the week, and began when that ended; and ought to
do so, unless they had a particular command to begin it at a different time, of
which there is not the least intimation. Though the Jewish Sabbath is abolished,
and the first day of the week is appointed to be the christian Sabbath, and thus
the day is altered; yet this is no warrant to alter the time of beginning the day; but it must remain the
same, unless God has manifested it to be his will that it should be altered, and
fixed another time, on which to begin the day, which he has not done. Since the
change is only of the day, and not of the time of beginning it; and the first day
began, when the seventh day ended, which was at sun down; is not this sufficient
evidence, that it is the will of God, that the christian Sabbath shall begin at
the going down of the sun, when the Jewish Sabbath ended? And does not this, in
conjunction with what has been observed in the preceding particular, sufficiently
discover the will of God respecting the beginning of the holy days, which he makes
so for the use of man? And is it
7. It is as proper and convenient to begin the Sabbath at sun down, as at any other time, and in some respects more so. A care and exertion to have all worldly affairs and business finished, so as to be laid aside by that particular time, is a proper expression of regard to a divine institution. And if the heads of a family, and their household be pious, and delight in the Sabbath, they will find no insuperable difficulty, in ordinary cases, to be prepared to meet and welcome the Sabbath, when the time comes on; and come together, and begin it in joining in social worship. The Jews find no insuperable difficulty or inconvenience, in punctually beginning their Sabbath at sun down, when they commonly join in social worship. And christians may certainly, with equal convenience and propriety, begin their Sabbath at the same time.
Baptism is an ordinance, or sacrament, which Christ has instituted.
This is to be performed by the application of water, to die person baptized, in
the name of the Father, and the Son, and the Holy Ghost. In order to be a proper
subject of baptism, a person, if adult, must profess his faith in Christ, and subjection
to him, and engage to do all those things which he has commanded; and appear to
be a true christian, or real believer in Christ; and to understand and believe the
great and essential doctrines, and precepts of the gospel. This ordinance is to
be applied to every one, who appears to be qualified, according to the rules which
Christ has given, to be a member of the visible church. And no one is to be considered
and treated as a member of the church and kingdom of Christ, unless he be baptized
with water, as this is the only door, by which persons can be introduced into the
visible kingdom of Christ, according to his appointment. And all who are
Baptism is an appointed seal of the covenant of grace, both on the part of Christ, and of him who is baptized. It is a seal of the truth of the promises of this covenant, to all who believe, and are the true friends of Christ, And he who is baptized, makes this a visible seal and token of the truth of his profession, of his believing in Christ, and of his friendship to him; and his willingness to obey and serve him; so it is a visible, solemn covenant transaction, between Christ and him who is baptized; by which his sins are visibly washed away and forgiven, and he is visibly entitled to all the promises of the covenant of grace, and numbered among the saved; and is really so, if his heart be answerable in any degree to his profession, and this solemn transaction; as it is, if he be born of the Spirit of God.
Christian baptism, is not to be repeated, or administered, more than once to the same person, because we have no precept or example for this in the scripture. And there does not appear any reason for doing it; for by this, persons are introduced into the visible church of Christ, as appearing to be real members of his kingdom. And if one, so baptized, and introduced, be afterwards rejected and cast out, for his visible bad conduct; and after this, profess and appear to be a true penitent, there can be no visible evidence that he was not a real christian when he was baptized, and first introduced; therefore, there is no more reason for re-baptizing him, than for repeating the baptism of any other visible member of the church; and though he has been rejected, his relation to the church does not cease, on supposition he shall repent; therefore, when he appears to repent, he restores himself to the same station in the visible church, in which he was before.
Baptism is a public ordinance, and the church is to know who are baptized, and who are not; and it is therefore, in ordinary cases, to be administered in public. But there may be instances in which it is proper and necessary, to do it more privately; of which we have examples in the days of the apostles.
There have been, and still are, different and opposite sentiments, among professed believers, respecting the ordinance of baptism; especially with regard to the mode of applying water in baptism; and the proper subjects of this ordinance: and many volumes have been written, containing controversy on these points. And as no new light can perhaps be given now on these subjects in dispute, it is not thought needful to enter particularly into this controversy here. A few things, however, will be observed, respecting these points, of the propriety and truth of which, every one will judge for himself.
1. The difference and opposition in sentiment and practice, respecting this institution, and all other christian doctrines, duties and ordinances, is not owing to any want of light and instruction in the scriptures, on these points. To suppose this, is a reproach on divine revelation, and the author of it, and an implicit denial that it comes from God. All differences of this kind are owing to something defective and wrong in man, by which he is blind to that which is clearly revealed in scripture. This ought to encourage and excite every honest man diligently to search the scriptures on this subject, as well as others, praying that he may not be blinded by prejudice or any wrong bias; but that his eyes may be opened to see what God has revealed. We are not to confine ourselves to one part of the Bible in neglect of others; or to conclude nothing to be revealed which we do not find asserted in express words; but all parts of scripture are to be carefully examined, and compared together, in order to learn what is the whole revealed will of God: And whatever is the just and necessary consequence from any one, or two, or more propositions or facts, which are expressly asserted, is as really revealed, as those propositions and facts themselves.
However we may differ now in sentiment and practice on the subject of baptism, and oppose and censure each other; when men shall be more upright, discerning, and diligent, in attending to the Bible, ready to receive with meekness what God has revealed, as they will be in the days of the millennium, all those differences will cease, and what is so much disputed now will then be seen to be clearly decided in divine revelation: All former errors will be rectified. And doubtless it will then be seen, that we were all, more or less, in the wrong, on this point. We must therefore go to the law and the testimony; and if we think and speak not according to this word, it is because there is no light in us, while it shines sufficiently clear in the Bible.
2. As to the mode of baptism, and the form and manner of using
and applying water in this ordinance, to the person baptized, it does not appear
to be decidedly fixed in the scripture; whether it be by plunging, pouring on water,
aspersion or sprinkling. Each of those ways have been embraced and practised by
different churches, and some do insist that plunging the person wholly under water
is the only scriptural mode of baptism, and that none are really baptized, who are
not thus plunged.—But when the scripture is carefully examined, it will not appear
that this form of baptism was instituted by Christ, or practised by the apostles;
or that the word in the original, translated baptism, or to baptize, invariably
signifies plunging the whole body in water. This has been particularly considered
and proved over and over again, by writers on this subject. Therefore, their opinion
and practice, with regard to baptism, seems to be most agreeable to scripture, who
think no particular form of applying water in baptism is prescribed there, by precept
or example, or by any thing that is there said on this point; therefore, every church
is left to adopt that particular mode which appears to them most decent and convenient;
or that different persons may be baptized in different ways of application of water,
as shall be most agreeable to them, allowing all to be really baptized, to whom
water is religiously applied by a proper person, in the name of the sacred Trinity,
whether by plunging, pouring on water, or by
3. The proper subjects of baptism, if adult, are those who by
profession, and in appearance, are believers in Christ, and true friends to him.
None but they who are really such, do in heart “put on Christ,” and approve of
the covenant of grace, and the way of salvation by him, and devote themselves to
his honour and service, which all who come to baptism, profess to do, and by
this transaction are admitted into the church, as the servants of Christ, and
are visibly
interested in the blessings of the covenant of grace, and are considered as among
the number of the saved, and are thus distinguished from all others, as saints,
or holy persons. They must therefore be really holy, in order to put on this visibility
and profession of it, with propriety and truth, which they do in baptism: For if
they be not really such, they are utterly unqualified in the sight of God, to be
admitted to baptism, as it is, on their part, only a piece of hypocrisy.—Therefore
none are to be admitted to this ordinance, but those who in the view of the church
appear to be true friends to Christ, or believers in him, and really holy, and are
justly considered
That none but such, who are thus visibly, and in the charitable
judgment of the church, and of those who administer this ordinance, believers in
Christ, and really holy, are the proper subjects of this ordinance, and to be
admitted to baptism, is abundantly evident from scripture, as well as from the nature
of the transaction, and the reason of things. The apostles, when they first began
to administer christian baptism, and form a church, baptized none but such who “gladly
received the word.”
Whether infants, the children of visible believers, and members of the visible church, who have been now described, are the proper subjects of baptism, is an important question, upon which professing christians are greatly divided; and which has been the subject of much dispute in the three last centuries. It is not thought proper, or that it will answer any good end, to enter here very particularly into this dispute, upon which so much has been written on both sides. It will be sufficient briefly to state the chief arguments for the baptism of such children; and the ground, and import ©f this ordinance, when applied to them.
I. The arguments may be exhibited under the following particulars.
1. It is observed from the scripture, that God, in his dealings with men, in his constitutions and conduct, and covenants with them, does connect children with their parents, and considers the former as included in the latter; so that the children take their moral character, and visible relation to God, and derive good or evil, a blessing, or the contrary, from their parents, according to their character and conduct.
When God first made man, he considered the children of Adam as included in him, and they were included in the covenant made with him; so that they were to be blessed or not, according to the conduct of their parent; and his moral character and conduct was to determine and fix theirs. Though there were some things peculiar in this constitution, especially as it was mote general and comprehensive, taking in all the natural descendants from Adam, to the end of the world; yet thus much is to be gathered from it, viz. That children may be included in the covenant which is made with their parents, so as to take their moral character from them, and derive good or evil, according to the moral conduct of their parents, and that God has actually done this, in a perspicuous and most striking instance, in which he may be considered, perhaps, as setting a pattern and example of his conduct with mankind, in his public, covenant transactions with them; and that in all such covenants children are to be considered as included with their parents.
When God made a covenant with Noah, after the flood, his children
and seed were included. And God’s covenant with Abraham was with him, and his seed
after him. And his children and posterity had favour and blessings in consequence
of this covenant, and out of respect to it. “He remembered his holy promise, and
Abraham his servant. And he brought forth his people with joy; and his chosen
with gladness. But thou, Israel, art my servant, Jacob, whom I have chosen,
From these instances it appears, that God has in fact entered
into covenant with parents, in which their children or seed were included in such
a sense and degree, that he has shewed favour to them, out of respect to such covenants,
and to the parents with whom the covenant was made. When God entered into covenant
with the children of Israel, on the plains of Moab, their children, even their
little
ones, or infants, are expressly included in the covenant.
Agreeable to this, God says, “I, the Lord thy God, am a jealous
God, visiting the iniquities of the fathers upon the children, unto the third and
fourth generation of them that hate me: And shewing mercy unto thousands of them
that lore me, and keep my commandments.”
On the contrary, God shews mercy unto a thousand generations
successively of them who love him, and keep his commandments. This is God’s
covenant with such; which appears from the words of Moses, in which he has reference to
the declaration and promise in the second command. “Know, therefore, that the Lord
thy God, he is God, the faithful God, which keepeth covenant and mercy with them
that love him, and keep his commandments, to a thousand generations.
First, That the mercy mentioned in the second command, which God exercises and shews, is covenanted mercy, mercy which he has promised to them who love him, and keep his commandments, who have entered into covenant with him.
Secondly, That thousands m the second command, means a thousand
generations; and so is a promise of mercy not only to those individual persons,
now on the stage of life, who love God and keep his commandments; but that these
by fearing God, and keeping his commandments, shall transmit and hand down mercy
to the next generation, or to their children; and those children, by faithfully
following their parents’ steps, and keeping covenant, shall likewise procure mercy
for their children of the next generation. And in this way, unless the covenant
be broken by unfaithfulness and disobedience,
And that this is the meaning of the words in the second commandment, is evident from the words themselves, taken together. For the promise is set in opposition to the threatening: The threatening respects posterity or children, or generations yet to come—“Unto the third and fourth generation.” Generation is not in the original, but is necessarily understood, and therefore properly supplied by our translators. Therefore, the promise has respect to the same; and “Shewing mercy unto thousands,” means a thousand generations; and might have been thus translated and supplied with as much reason and propriety as the foregoing clause, and agreeable to the sense Moses gives of the words, in the place just cited. As evil descends from father to children, to the third and fourth generation; so, on the other hand, mercy descends from parents to children, to a thousand generations: That is, to all generations, without any limitation, a certain number, or many, being mentioned, for an unlimited one. The descent of evil from father to children, from generation to generation, is limited, and has an end, either by the interposition of mercy, to put a stop to the succession of evil, as it sometimes does, and so “mercy rejoices against judgment;” or by cutting off the posterity, and putting an end to the succession of evil, which is often the case. But mercy descends from parents to children, from generation to generation, without limitation or end, unless the succession be interrupted and cut off by disobedience, and breach of covenant, by the parents.
And as the disobedient parents transmit a bad moral character
to their children, by their iniquity, this being implied in the threatening, as
has been shown; and their iniquity is in this way visited upon their children: so
by the promise, which is opposed to the threatening, the love and obedience of
the parents affect and form the moral character of their children; so that their
piety and obedience do, by the promise, convey spiritual
All that is to be inferred from this passage, at present, (though farther use may be made of it before this subject is finished) and from those mentioned before, under this particular, is, that God, in his transactions and covenanting with men, does include children with their parents, and they are so connected together, that children derive their moral character, at least in many instances, from their parents: And God, in entering into covenant with parents, extends the promises and blessings of his covenant to their children; which are suspended on the character and conduct of their parents, on their fulfilling the covenant, on their part, or not. It is presumed this is undeniably certain, from the passages of scripture which have been here cited.
As this has in fact been the way of God’s dealing with mankind, and this is declared to be his method of conduct, and the tenor of his covenanting with his people, in the second command; not as a temporary, but a perpetual rule of his proceeding and covenanting with man; and this appears rational and natural; no reason can be suggested, why it should not take place under the gospel, to as great a degree, if not greater, in God’s covenanting with christians; but this gives good reason to conclude, with great certainty, that this is the way in which God deals with christians, and christian churches universally; and that his covenant with them includes their children also.
This is thought to be one good and strong argument, for the baptism of children, of parents who are visible believers, and are in covenant with God, and members of a christian church. Since the covenant has respect to their children, as well as to them, and the children are really included in it; this is a good reason why the seal of the covenant should be applied to them, as well as to their parents; therefore they are proper subjects of baptism.
2. That the above reasoning is right and conclusive, from the facts and declarations recorded in scripture, which have been mentioned; that the children of those who enter into covenant are proper subjects of the seal of the covenant, and have an equal right to it with their parents, is confirmed by the express direction and command of God, to administer and affix the seal of his covenant to the children, as well as to their parents. Of this there is indisputable evidence, both from precept, and from fact.
When God entered into covenant with Abraham, the father and
pattern of all believers to the end of the world, and formed a visible church in
his house and family; and appointed circumcision to be a token and seal of the
covenant, his children, and all the children in his family, were included in the
covenant, and by an express direction and command were to be circumcised at
eight days old. And this was the seal of die covenant, between God and the seed
and posterity of Abraham, and all who were proselyted, and joined with them, by
which they were visibly in covenant, and distinguished from others; and was
constantly applied to children, from Abraham, down to the christian dispensation,
and till the right of circumcision was expressly set aside and abolished in the
church; and another rite appointed in the place of it by divine authority; which
is baptism with water. And the circumcision of infants Was so strictly enjoined,
and made so important and necessary, in order to continue and maintain a visible
church, that when a parent neglected to circumcise his children, the covenant
was broken with respect to the children, and the parent, and they were cut off
from the church.
The Abrahamic covenant, and that into which the children of Israel
entered, which is in substance the same, included the promise of spiritual blessings,
even all the good things which are contained in the covenant of grace, which takes
place between God and the visible churches of Christ, and every individual believer;
and the latter is the same with the former, in the essence and substance of it.
Nothing greater or more is promised to man in the Bible, nor can more be promised
by God, than that he will be a God unto them. This promise was contained in the
covenant made with Abraham, and his seed.
This covenant did indeed contain a promise of temporal blessings,
and of possessing the land of Canaan; but this does not make it essentially
different from the covenant under the gospel; for this contains a promise of
temporal good things, which shall be proper and needed: It has the “promise of
the life that now is, and of that which is to come.”
Therefore, the token or seal of this covenant, on the part of
those to whom it was applied, signified a new heart, a heart to love God, a humble,
penitent, obedient heart. And an heart opposite to all this, is called an
The argument from this fact, and divine constitution, is stated
in the following manner: When God formed a church in the family of Abraham, and
in Israel his posterity, upon the same foundation and covenant, as to substance,
with that upon which the church under the gospel is founded; requiring the same
character in order to be members of it, and containing the same mutual promises
and engagements; and appointed a token or seal of this covenant, by the application
of which persons were introduced as visible members of this church, and were distinguished
from all others, as a visibly holy people: He did, at the same time, order this
distinguishing seal of the covenant to be applied and administered to their children,
and they were taken into covenant with their parents. The children of parents in
the christian church are as capable of being included in the covenant with their
parents, and of having the qualifications for baptism, and the things signified
by it, as the infants of Abraham and his posterity were, of being included in the
covenant made with them; and of having the qualifications, and those things which
were signified by circumcision, these being in substance the same; there being no
other alteration or change, but that which is circumstantial; and the ancient initiating
rite and seal of the covenant, changed from circumcision to baptism with water,
which is the christian circumcision. Therefore,
God, by instituting a church in the family of Abraham, set a pattern,
and appointed a form of a church, in all the essentials of it, agreeable to his
own wisdom and goodness, in which he included both parents and their children, and
ordered the initiating seal of the covenant to be applied to infants; hereby declaring
them to be the proper subjects of it. This was a great favour and privilege to parents
and children; and was therefore strictly enjoined, and much insisted upon as an
important duty, the neglect of which brought the parents under censure, and excluded
them from the privilege of the church, and injured the children. Therefore, this
institution continues, and is binding on the christian church, and will continue
to the end of the world; and there is no reason to expect or desire, that it should
be set aside, and be made to cease; or that it should be expressly enjoined again,
and the command renewed, under the gospel; because this is wholly needless; it
having been once expressly enjoined, and actually put They who are expecting and demanding, that Christ or his apostles
should expressly renew and enjoin on christians the appointment and command of God,
to apply to the infants of believers, the initiating seal of the covenant, in order
to warrant men to do it, refusing to acquiesce in the decision of this point, which
God had already made, if the argument above be conclusive, are imitating
Balaam, who did not rest satisfied with the decision which God had once made,
respecting his going to curse Israel, but expected and required, that God should
speak again, if he did really forbid his doing it: And are acting as the Scribes
and Pharisees did, who demanded a sign from heaven, to prove that Jesus was the Messiah; while
they disregarded all the signs, and the abundant evidence, which had been given
to confirm this truth.
3. It has been just now observed, that if nothing be recorded in the New Testament that was said or done by Christ or his apostles, contrary to including the children of believers, in the covenant with their parents, and baptizing them; then the constitution which God had already made in his church, with respect to this, must stand unrepealed; and it may be safely concluded, that it is the will of Christ, that this should take place in his church, and that it actually did take place, and was practised, though nothing be said directly concerning it. But it must be now observed, that there are things said in the New Testament, which do imply this, and show that the children of believers were then considered in the same light and character, and treated as the children were in the Abrahamic church.
What Christ said of little children and infants, and did to them
which were brought to him for his blessing, is remarkable. The disciples rebuked
those who brought them for doing it; but Christ was much displeased with them for
doing so, and said to them, “Suffer little children to come unto me, and forbid
them not; for of such is the kingdom of heaven.” And he took them in his arms, and
laid his hands on them, and prayed for them, and blessed them.
1. They who brought those children and infants to Christ were believers in him, and friends to him; for none but such would in these circumstances bring their children to him, to obtain his blessing.
2. They were not brought to Christ to be cured of any bodily
disease: For if this had been the case, and
3. Christ encouraged their bringing their little children and infants to him; and discovered his approbation, by shewing his displeasure with his disciples, for discouraging and forbidding them to do it; and charging them not to do so again; and by granting the request of those who brought them.
4. Christ, by taking them in his arms, and praying for them and blessing them, declared that they were capable of receiving spiritual saving blessings; of being the subjects of all the blessings contained in the covenant of grace, and of all that is signified in the ordinance of baptism; and that he actually fixed this character upon them, and conferred these blessings, and numbered them among the saved; those who are redeemed by him. For his praying for them, and blessing them, must imply all this; as he was always heard, and they whom Christ blesses are blessed, and shall be blessed forever.
5. When Christ says, “For of such is the kingdom of heaven,” he, in these words, gives the reason why little children should be brought to him for his blessing. By the kingdom of God, or the kingdom of heaven, which is the same, is meant the visible kingdom of Christ in this world, or his church; in which sense, this phrase is most commonly used by Christ. What he here declares therefore is, that such children as these, that is, the children of his friends, who believe in him, belong to his kingdom, and are to be members of his visible church, and to be with their parents, numbered among the redeemed.
This declaration of our Saviour sets the children of believing
parents under the gospel in the same situation in which the children of the visible
members of the ancient church, in the family and posterity of Abraham, were placed.
Such were introduced with their parents, into that church and kingdom, and were
as real members of it as their parents. But they cannot enter into this kingdom
of God, the visible church of Christ, in
In sum, what Christ said and did on this occasion is entirely conformable to the institution in the covenant with Abraham, and the practice of the church of Israel, respecting children; and is really an approbation of it, and a manifestation of his will, that the children of his disciples, and members of his visible church, should be considered and treated as the children of Abraham, and his posterity were, as being in the same covenant and kingdom with their parents.
What the apostle Paul says to the church of Christ at Corinth,
and particular members of it, respecting their children, is an evidence that
they had the same station and character in the christian church, which they had
in the church before the incarnation of Christ. “Else were your children
unclean; but now are they holy.”
Here it is asserted, that the children of believing parents, even
if one of them be a believer, are holy. The meaning of the word holy, here, is doubtless
plain and determinate, and will appear so, when properly considered, and compared
with other parts of the Bible. Is it not certain that this word, especially in the
New Testament, when applied to a moral agent, denotes a moral character, and
means real holiness, or the appearance of real holiness, in the view and
judgment of those persons who are to form a judgment of their moral character,
and treat them accordingly? This is the same with visible holiness; that is, real holiness in the sight and
judgment of men, who are to judge and act upon it. To be
In this sense all the members of the apostolic churches were holy. They Were therefore called “holy brethren,” and saints, which is the same word in the original, by which the character of children of believers is here expressed; and might be translated, “Else were your children unclean; but now are they saints.” This is an epithet common to all who were baptized and received into the churches, professing faith in Christ, and entering into covenant with him, and with each other, to obey his laws, and to bring up their children in the nurture and admonition of the Lord Jesus Christ. They were thus called saints, or holy, and considered and treated as being really such, because they had that appearance in the sight of men, according to the rules by which they were to judge and act in their treatment of them; and not because they infallibly knew they were real saints. They were visibly real saints, according to the marks and evidence, and the appearance they made in the sight of men, by which Christ had ordered them to judge and act. Thus they were visible saints: All the members of every church were so. They were baptized and received as members of the church, as appearing to be real saints, which is meant by a visible saint. All who were not real saints, or really holy in the sight of Christ, which was true of some, were hypocrites, and not what they professed and appeared to men to be. In this case the fault was wholly in them, who made an appearance and profession, not agreeable to the truth; and not theirs who acted according to the rules which Christ has prescribed, in forming a charitable judgment of them, and receiving them, as being really holy, and friends to Christ.
In this sense, the children of the believer are holy, or saints.
Christ has put this character upon them, and directed his people to consider and
receive them as
It has been said, that the unbelieving parent is sanctified, according to this text; which is the same with being made holy: Such parent is therefore here represented to be as holy as the children; consequently the latter are no more, and in no other sense holy, than the former, according to these words.
Answer. No one can suppose, that to be sanctified, and to be holy, do here express the same character; or that the unbelieving parent is asserted to be holy, in precisely the same sense, in which the children of believers are holy. Therefore, the unbelieving parent being said to be sanctified by, in, or to the believing parent, whatever this may mean, does not in the least determine what is the character of the children, which is expressed by their being called holy; and is as consistent with their being asserted to be really holy, in the sense which has been now explained, as it is with their being holy in any other sense. And it is to be considered, whether the sense here given be not the most natural, consistent sense: and whether any other sense, which is consistent and unforced, has ever yet been mentioned, or can be suggested.
When the unbelieving parent is said to be sanctified by, or to
the believer, the meaning is plain and easy, viz. That the believer may live in
such a connexion, consistent with maintaining a christian character; and the unbeliever
may, to such a degree, answer the ends of that relation to the believer, as to
be improved by the latter to the holy purposes of true religion. Thus the unbeliever
is sanctified to the believer, as every kind of food, and every creature of God,
is sanctified to such,
According to this view of the words under consideration, the children of believers and members of christian churches are to be considered, and were considered by Christ and his apostles, and the primitive churches, as having the same character with their believing parents; just as the children of parents in the Abrahamic church were considered and treated, viz. as being in the same covenant, and having the same character with their parents. The children of Abraham, and of Israel, when more particularly formed into a church, and they renewed and entered into covenant at Mount Sinai, after they had greatly apostatized, during their long servitude in Egypt, were denominated by God, “A holy nation, and a holy people.” And all their children were included in this covenant, as has been shewn, and this epithet was applied to them, as much as to their parents: the seal of the covenant was therefore applied to them, by which they were visibly separated and distinguished from all other people, as a holy nation, both parents and children.
Is not this sufficient evidence, that it was the will of Christ
that the churches erected by the apostles should make no alteration with respect
to children, from that which took place in the church, formed in the family of Abraham;
but they are to have the same character and privileges with them? How contrary is
this to a supposed repeal of the institution, by which children were
And if the children of believers be holy, in the sense explained, and were so in the apostolic churches; are they not the proper subjects of baptism? Who can forbid water, that they should not be baptized?
It may be added, that consistent with these words, thus
understood, this apostle treated and addressed the children of believing
parents, as being numbered with the saints, and so as saints. Headdresses his
epistle to the church at Ephesus, and to that at Colosse, to the saints at
Ephesus, and at Colosse, and to no other persons; and he speaks to such, and no
others, in those, and in all his epistles. Yet here we find him particularly
addressing, and exhorting children, as included in the church, and among the
saints. “Children, obey your parents in the Lord; for this is right. Children,
obey your parents in all things; for this is well pleasing unto the Lord.”
Other passages in the New Testament have been often mentioned, by writers on this subject, in support of the baptism of the children of believers: But it is not thought needful, particularly to consider them here: Since these, which have been brought into view, are supposed sufficient to shew, that it is the will of Christ, that the institution of a church in the family of Abraham, so far as it respects children, including them with their parents, and applying the seal of the covenant to them, should not be repealed under the gospel.
4. That the apostolic churches and primitive christians did
admit their children to baptism, as proper subjects of it, is argued from the
general, and almost universal practice of it in all ages since, from that time.
This is a fact, which writers on this subject have abundantly proved. From writings now
extant it appears, that infant baptism was practised in the christian churches,
in the second, third, and fourth centuries. And it was asserted by writers in the
church in those ages, that it had been the universal practice from the days of the
apostles; and not one person appears to have denied it, or to suggest that it was
not thus handed down, as an institution
Corruptions and practices have taken place in churches, especially
in the church of Rome, which are contrary to the institutions of Christ, and were
not practised by the primitive churches; but we have an account when most of those
were introduced, and of great opposition made
But if the baptism of the children of believers be a divine institution, and universally practised by the churches in the apostles’ days, agreeable to the foregoing arguments, and was handed down from them in the christian churches; then its taking place so generally, and even universally, from the earliest times, for so many ages, can be well accounted for, and appears perfectly consistent. This fact, therefore, increases the evidence, and serves to strengthen and confirm other arguments, which are thought to be in themselves fully conclusive, that the baptism of infants is a divine institution, and was practised by the apostolic churches.
II. The next thing proposed on the subject of infant baptism, is, to consider the import and design of it, and what good ends it may answer to the parents and their children.
If it be evident and certain, that this is a divine institution,
it ought to be punctually attended and practised, though the reason, design, and
end of it were not to be discovered, and none could tell or see of what benefit
it can be to the parents or children. But if this were in fact the case, and it
should appear to us only an unmeaning,
This will be now attempted by offering the following observations and conclusions to the candid consideration, and careful examination of those who are willing to attend to this subject, and desirous to form right conceptions of it, and to know what is the reason, design and advantage of this institution.
1. The baptism of the children of believers is a covenant transaction,
by which, in some sense or other, and in some degree, at least, the children are
visibly taken into covenant, so as to be included in it; and are to be considered
as sharing in the blessings of it, with their parents. No less than this can be
made of the transaction with Abraham; and the covenant made with him and his seed,
in which the seal of the covenant was applied to them. And the same constitution
takes place in the christian church, with respect to children; and the appointed
seal of the gospel covenant is therefore applied to them. If this were not a
covenant transaction, which has respect to the children, and they were in no sense
included in the covenant, the application of the seal of the covenant to them, by
baptizing them, would be an unmeaning transaction indeed; or rather
2. This covenant transaction in baptizing the children of believers,
is between God and the parents. It respects the children indeed, which are baptized,
but they are incapable of acting in the affair, so as to enter into covenant, by
any act of theirs. If they be brought into covenant, and the seal of it set upon
them, it must
3. A covenant is commonly understood to imply mutual engagements and promises, on some condition expressed or understood, between two parties, so covenanting. Thus when God enters into covenant with men, or a covenant takes place between them, he proposes and promises to grant some good thing to them, on some condition to he performed on their part; which they engage and promise to perform, approving of the proposal, and complying with it. But the condition on which the divine promises are made in the covenant which he proposes, and into which he enters with man, is all implied in a cordial approbation of the promise, and acceptance of the thing promised; and perseverance in this, and expressing it in a proper and answerable conduct; for this is to love God, and keep his commandments.
The absolute, unconditional promises of God, are indeed called
a covenant, and he is said to make a covenant with those to whom he makes such promises.
Thus he is said to establish his covenant with Noah and his seed, in which all mankind,
who were to exist after that, are comprehended; and with every living creature.
The covenant of grace, which is called the new covenant, is in
a sense unconditional. As it is established with the redeemed, the church as a body,
it is called a promise and testament, in which are contained all the good things
which are implied in the complete, eternal redemption of the redeemed church: and
whatever is
But this does not exclude, but necessarily includes, a condition, or something which must take place in every individual, in order to his being interested in the blessings of this covenant, or being properly in covenant with God. This may properly be called a condition, the condition of the covenant, on man’s part, as necessary in order to his being in covenant.
How the children of believers are visibly included in this covenant,
and may really be so, having the condition
4. The parent, who offers his child to baptism, does expressly or implicitly renew his covenant with God, and dedicates himself to him, to love him and keep his commandments; and does renewedly lay hold of the covenant, acting for himself and child. He brings his child to Christ, for his blessing, and dedicates, and gives it away to him; and promises to bring it up for him, “In the nurture and admonition of the Lord,” as one of Christ’s children. All this is professed, and promised in this visible, external transaction: And if this be done understandingly and heartily, or is a true expression of the heart of the parent, it is really done in the sight of God. This is true, in the view of the church, who look only on the outward appearance, and cannot see the heart. The parent is considered by them as sincere and hearty in making his profession and promises; that he does really dedicate his child to Christ, and will do all that is implied in bringing it up for him, in the nurture and admonition of the Lord.
What is implied in this engagement and promise will be move particularly considered hereafter. Whatever this may be, all who believe the baptism of the children of believing parents is a divine institution will grant, that all, which has been now expressed, is implied in the profession and promise made by the parent in offering his child in baptism.
5. Jesus Christ does, in this transaction, receive the child into
the same visible standing and character with the parent, as a visible saint, or
holy person, and orders the church to consider and look upon it in this light, as
being one in their view, and so far as they are to judge, really holy, and among
the number of the saved, Of this holiness, the child is as capable as the parent;
and
Two reasons may be given, why the Redeemer has affixed the same character to the children of believing, visibly covenanting parents, as he has to the parents themselves, and ordered them to be taken into the same covenant, and to have the seal of the covenant applied to them, and to be numbered among the redeemed, both in his ancient church, and in that under the gospel.
1. Because he has ordered that those who are made really holy, and are saved, should be chiefly taken from, and found among visible believers and their children. Therefore, he has directed us to look there, for really holy persons that shall be saved, and no where else. He has, for wise reasons, determined, that real holiness and salvation shall briefly and ordinarily descend in this line, from believing parents to their children. Therefore, he has ordered them all to be looked upon by the church to be holy, and to be numbered among the saved; for the same reason that all adult professing believers are to be received by the church, as really holy, viz. because they who are really holy and shall be saved are to be found among those who have this appearance, and are to be looked for among them; and one cannot be distinguished from another, so as to be known to be really holy, and the other not; therefore, all such must be considered as really holy, and have this character put upon them.
That it is God’s common way, to convey saving blessings down
from godly parents to their children, and to bless the children for the sake of
their parents, may be argued from many passages of scripture; some of which have
been mentioned heretofore. “The righteous is ever merciful and lendeth: and his
seed is blessed. The just man walketh in his integrity; his children are blessed
after him. Blessed is the man that feareth the Lord, and delighteth greatly in his
commandments. His seed shall be mighty upon the earth. The generation of the upright
shall be blessed.”
Agreeably to the representation of scripture, which has now been
brought into view, this appears to be true in fact, from what has taken place in
the visible church in all ages. Ever since there has been a visible church in the
world, those who have been saved have generally been members of that, and this salvation
has been handed down from parents to children, until, by apostasy and open breach
of covenant, they have been destroyed, or
2. Another reason why the same character is affixed to the children of believers, which the latter sustain; and why they are received into covenant with them, and have the seal of the covenant applied to them, and which may be considered as the foundation of what is observed as a reason of this, in the foregoing particular, is this, That real holiness, and salvation, are secured to the children of believers, by the covenant into which the parents enter with God, as it respects their children, if the parents faithfully keep covenant, and fulfil what they profess and promise, respecting their children, when they offer them in baptism.
It has been observed, that parents offering their children in baptism, is a covenant transaction, between God and them, with regard to the children, to whom the seal of the covenant is administered; and that there are mutual promises and engagements between the parties covenanting, without which it would not be a covenant transaction: And it has been also observed, that the baptism of children has been generally considered in this light by those who have believed it to be a divine institution, and have vindicated it as such. The parent, in this transaction, professes to devote his child to Christ, and give it away to him, asking his blessing on it, as the greatest and only portion he wishes for his child; and promises, that if he and the child shall live, to bring it up for Christ, as belonging to him, as one of his lambs in his flock, and bearing his mark and name, to train it up in the way in which he should go, in the nurture and admonition of the Lord.
And Jesus Christ, as the other party in this covenant transaction, visibly receives the child as belonging to him; and on the condition which the parent professes and promises to perform, he promises to bless the child, and bestow salvation upon it. Therefore, such children are visibly saints, and numbered among the saved: For the profession and engagements of the parents are to be relied upon by the church; and that they will fulfil their promises respecting their children; upon which the promise of Christ will be made good to them.
That this is the tenor of the covenant between God and believing
parents, respecting their children, seems
The covenant with Abraham, which has been mentioned, by which
a visible church was formed in his house and family, who is the father and pattern
of all believers; and which covenant and church was handed down in his posterity,
and is not essentially different, but really the same covenant and church, which
still exists, since the natural posterity of Abraham have been broken off or cast
out, by their unbelief and open breach of covenant, as has been shown: This covenant
with Abraham included his children; and the promise it contained was made as much
to his children as to him. The words of the promise are, “To be a God unto thee,
and to thy seed after thee.” The promise to be a God unto Abraham included the blessings
of the covenant of grace, even saving mercies, and it must imply the same when made
to his seed. This promise was made on a condition on Abraham’s part, which is implied,
and is expressed in the context. “The Lord appeared unto Abraham and said. Walk
before me, and be thou perfect: And I will make my covenant between me and thee.”
This is here said to be an everlasting covenant. “And my covenant
shall be in your flesh tor an everlasting covenant.” Gen, xvii. 13.
First. In the case mentioned, the child does not properly break the covenant; for he is not in the least active or guilty in the affair. The covenant is broken by the parent’s neglect of his duty to the child. Therefore, when it is said, “He hath broken my covenant,” the meaning is, the covenant is broken, as it respects the child, and by this mean the child is out of covenant, and excluded from the privileges of it; but the parent is the covenant breaker, as it is wholly by his neglect to circumcise his child.
Secondly. As the covenant made with Abraham was visibly broken
by a parent’s refusing or neglecting to circumcise his children; so it was really
broken by the parent, if he refused and neglected to do what is implied in the circumcision
of children, and what he professed and promised in that transaction. Though he performed
the external rite, yet if his heart were not answerable to it, and he were disposed
to neglect all the important duty respecting his children, which he professes and
solemnly engages, in performing the external rite of circumcision, he breaks the
covenant as much, and more in the sight of God, than if had not circumcised his
children; and forfeits all the promised blessings of the covenant to his children,
which were promised on condition of his faithfulness in keeping this covenant.
Circumcision, considered as a mere external rite and ceremony, was not the circumcision which
was commanded by God: If the moral exercises and duties implied in it, and signified
by it, and which were professed and engaged, did not take place, but were neglected.
These were of the essence of circumcision; the external rite was but a sign or
token of the other, in which the covenant consisted; and if the things signified, professed and promised, by this external sign and token, did not take place, the
external sign and transaction was a mere nullity in the sight of God, and in the
Therefore, when a parent in Israel circumcised his children, and neglected to do the duties enjoined, professed and promised, of which the circumcision of his children was a token and pledge, and so did not keep the law of circumcision, but broke it; his children were in this respect, as if they had not been circumcised, and the covenant of circumcision was as really, and as much broken, as if he had neglected to circumcise his children; and his children were, by this neglect, cut off from the promises and blessings of the covenant. Can any thing be more plain and certain than this? What moral exercises and duties, respecting the children, the parent professed and promised, and what was the law of circumcision, in this respect, has been briefly stated above, and will be more fully explained, before the subject is closed.
Thirdly. Hence it appears that the covenant of circumcision, as
it respected the seed or children of the parents, who circumcised them, did not
extend, in the promises of it, any farther than to the children thus circumcised;
though the parents were faithful in keeping covenant, and acted up to their profession
and engagements. They could transmit the blessings of the covenant, according to
the promises of it, no farther than to their children, which were circumcised
by them. If these children should neglect to circumcise their children; or if they
should circumcise them, and yet not keep the law of circumcision, but neglect the
duties, with respect to their children, which they had professed and engaged,
the covenant would be broken, and their children be cut off from the promises
and blessings of it. And thus, this everlasting covenant, which, if faithfully kept,
would transmit spiritual blessings and salvation to all generations, to the end
of the world, may be, and has
But the following question will be suggested here, which requires an answer.
Question. If spiritual blessings and salvation, the blessings promised in the covenant, be transmitted from parents who keep covenant to their children, these children will be holy and obedient, according to the promise made to their parents; consequently, their children will be holy and obedient also, and so on through every generation, to the end of the world. How then can this covenant be broken, so that any children in this line of succession, should be unholy and disobedient? Must not holiness and salvation be infallibly transmitted from parents to children, to the last generation, according to this notion of the covenant, without a possibility of a breach of covenant?
Answer. The covenant, as it respects the parents, in their own persons, and the duties required of them, in order to their own salvation, is different from the covenant, and the duties required, as they respect their children. What regards their children is a distinct branch of the covenant, and differs from what respects their own persons only.
The covenant, as it respects the individual person entering
into covenant, promises salvation to him who believeth, even to the least and lowest
degree of true faith, by which he lays hold of the covenant; it promises that all
such shall be finally saved; that they shall be furnished with every thing necessary
for this, and shall be kept by the power of God, through their faith, unto salvation.—The person entering into covenant, as it respects his own person, professes this
faith, and to devote himself to God in the exercise of it; lays hold of
The covenant, as it respects the children of believing parents, and includes them, promises spiritual blessings and salvation to them, on condition of the parents’ faithfulness in devoting them to God, and bringing them up for him, persevering in the exercises and duties, which are implied in this. And these exercises and duties respecting their children are professed and promised by the parents, when they devote them to God, in this covenant transaction, and in applying the seal of the covenant to them. But there is no promise in this covenant that if they do, with a degree of sincerity, give up their children to God, and profess all those exercises and promise to perform all that duty towards them, which are implied in bringing them up for God, that they shall certainly do all this; but they may be very deficient and unfaithful in this covenant, as it respects their children, and bring a curse upon them, rather than the blessings promised in the covenant.
Therefore, though the parents may be true believers, and interested in all the blessings of the covenant, so far as they respect themselves, in their own persons; yet they may be so negligent of the exercises and duties of the covenant, as it respects their children, and which they have promised; and by this so break the covenant, with respect to them, as to cut them off from the promised blessings of the covenant. Though the parents of children may, in one instance or more, be faithful in performing their promised duty to their children, and their children be made partakers of spiritual blessings, in consequence of it; yet these children, though true believers, and interested in the blessings of the covenant themselves, may so neglect their duty to their children, as not to keep covenant, as it respects them; and consequently their children be deprived of the blessings of the covenant; and so the covenant, and the succession of blessings, from parents to children, be broken and cease.
Though Abraham was faithful in this covenant, and fulfilled the
duties of it, as it respected his children; yet
It is to be observed, and must be kept in mind, that what has been said on the Abrahamic covenant, and the circumcising his children; the profession, promise and duties implied in this, and what depended upon these, with regard to the children, is equally applicable to parents, and their seed, and to the baptism of their children, under the christian dispensation.
All that has been observed, concerning the covenant made with
Abraham and his seed, may be yet farther illustrated, and made more evident,
by attending to the following words of God, concerning Abraham, and his
children and household. “For I know him, that he will command his children, and
his household after him, and they shall keep the way of the Lord, to do justice
and judgment; that the Lord may bring upon Abraham that which he hath spoken of
him.”
First. We may observe what is here said of Abraham, which God
knew he would do. He knew he would do it, because he had determined to work in him
to will and to do it; for Abraham was wholly dependent on God for this, as for every
thing else. “1 know him, that he will command his children and household after
him.” This implies the whole of the duty which he engaged towards his children,
and household, in the covenant of circumcision; and when he circumcised his children;
and by doing this, he kept the covenant, as it respected them. Commanding them after
him, implies proper and careful instruction of them, in the way of the Lord, teaching
them the great doctrines of religion, what the way of the Lord is, what true religion
is; and what are the revealed commands of God, and what duties they must do; for
the exercise of authority and commands, without such instruction, would be improper,
unreasonable, without a meaning, and absurd. This branch of duty cannot be done,
without constant study, and great care and pains, watching every opportunity for
it, and repeating it without cessation, which cannot be done without a good degree
of religious knowledge, and great assiduity, concern and zeal. This part of the
duty of parents to their children is particularly and repeatedly inculcated by God,
on the parents in Israel, “These words which I command thee this day shall be in
thine heart. And thou shalt teach them diligently unto thy children, and shalt talk
of them when thou sittest in thine house, and when thou walkest by the way, and when
thou liest down, and when thou risest up.”
Parental government is also implied in these words. Without a
proper and wise government of children, they cannot be properly and with success
instructed. They must teach, in this sense, with all authority. Children who are
disobedient to their parents, which is always the case, where there is no proper
government, cannot be instructed by them. Therefore, a proper, steady, wise government
of children, in the exercise of parental authority, is essential to their good education;
and parents must command their children after them, if they would bring them up
in the nurture and admonition of the Lord. The importance and necessity of family
government, for the good of children, and of the church, are exhibited in a striking
light, by the law which God gave to Israel, which ordered that no ungoverned, disobedient
child, should live there; but that every one of this character should be put to
death; and the parents were commanded to see it executed, upon every child who
would not submit to their government, and obey their commands.
This branch of the education of children, which is so important and essential, cannot be properly and faithfully executed, without great and constant care, circumspection, prudence, and resolution; continually watching over their children, and treating and governing them, in a manner best suited to answer the end of government, and lead them both to fear and love their parents.
These words also necessarily imply, that Abraham did pray constantly
and with earnestness and importunity for his children, that God would indeed bless
them, and render his endeavours successful, so as to form them to true piety, and
secure their salvation. And also that he might be faithful and wise in attending
upon, and executing the important charge, respecting his children. It is to be observed, that these are the views, feelings and
conduct of parents, who come up to what might be justly expected of them.—But
this is not true of every pious parent. Such may be very unsteady in their views
and feelings with respect to their children, and come vastly short of their duty
in their conduct; and say and do many things which have a contrary and bad influence
on their children, and be very offensive to God, and a gross violation of their obligations and vows.
These words also imply the good example that Abraham would set
before his children, and his household, of piety and righteousness. He would command
them after him. He would set them an example of that religion, in which
he educated them, and instruct and command them to follow him. This is essential
in the proper and religious education of children. The parent who is not
exemplary in his conduct, and does not set before his children an example of
piety, righteousness,
This branch of duty requires great and constant care, watchfulness and circumspection; that the whole of their conversation and conduct may be as becometh godliness, and recommend religion to all with whom they live and converse; setting a calm, steady, dispassionate example of humility, uprightness, sincerity, truth, justice, benevolence and mercy. Expressing their piety in all proper ways, and on every suitable occasion; and practising religion and devotion in their families, and in a constant attendance on all divine institutions.
Abraham was under obligation to do all this. He professed to have
a heart to do it, and promised to do all this duty to his children and household,
when he circumcised them. And God, who knew all things, and on whom Abraham wholly
depended for grace and assistance, to perform this difficult and important branch
of duty, determined to work in him to will and to do it; and therefore knew that
he would be faithful in keeping covenant, and not neglect to do it. And christian
parents who bring their children to baptism, profess and engage all this duty in
their treatment of them. And their obligations are increased, and are much greater,
and more extensive, than those under which Abraham was; and they are bound to greater
attention, concern and zeal, and to do much more in instructing and educating their
children, than he was, as they have much
Secondly. In these words is declared the consequence of Abraham’s faithfulness in his duty to his children in their education; and the certain connection
of the former with the latter. “And they shall keep the way of the Lord, to do
justice and judgment.” This is to be truly pious and holy, and to go in the way
which leads to eternal salvation. Here then is a declared and promised connection
between Abraham’s being faithful and thorough in the covenant of circumcision, as
it respected his children, and their holiness and salvation, the latter following
as a certain and promised consequence of the former. This explains the covenant,
mentioned in the seventeenth chapter, which God made with Abraham and his seed,
in which he promises to be a God to him and his seed after him; and confirms what
has been observed above, concerning this covenant, as being agreeable to the truth,
viz. That in this covenant, God promised spiritual blessings and salvation to the
children of Abraham, upon condition of his faithfully performing what he
professed and engaged to do, with respect to them, when they were circumcised by
him; and that on this ground they were denominated a holy seed, and to be
numbered among the saved. It has been supposed by some, that Ishmael, Abraham’s son, was
not a good man; but none ought to think so, unless there were clear positive evidence
of it, which it is believed there is not. This supposition is inconsistent with
the express declaration of God, in the words which have been considered, viz. That the children of Abraham should keep
the way of the Lord, to do justice and judgment. It is said of him, when he died,
“He was gathered unto his people.” This is said of the good; but of no wicked
man.
And as this covenant with Abraham, including his seed with him, was the covenant of grace, which, as to substance, is the same into which God enters with all believers and their children, and is a pattern and example of God’s entering into covenant with believers in all ages, taking in their children with them, which all hold who believe in the baptism of the children of believers; then why does not, why must not this same covenant contain the same promise to believers, of the holiness and salvation of their children, upon the same condition to be performed by them through all ages, to the end of the world? If this covenant made with Abraham, including his seed with him, has been now rightly explained, agreeable to the plain meaning of it, the consequence will certainly follow. And that the true sense and meaning of the mutual promises between God and Abraham, with respect to his seed, has been given, and consequently that the seed of believers have the promise of holiness and salvation, upon the parents being faithful in keeping covenant, as it respects their children, will appear yet more evident from other passages of scripture, which are now to be considered.
Those words of God which have been mentioned, “Shewing mercy
unto thousands of them that love me, and keep my commandments,” compared with the
words of Moses, which have reference to these, “Know therefore, that the Lord
thy God, he is God, the faithful God, which keepeth covenant and mercy with them
that love him, and keep his commandments, to a thousand generations,”
It has been shewn, that these words in the decalogue contain a
promise to parents who love God and keep his commandments, of mercy to their children,
and that this mercy shewn to their children, in consequence of the parents keeping
the commandments of God, respects their moral character, which implies true piety,
and See page 265, &c.
And in this view, the natural and easy sense of those words of
the apostle Peter, which have been the subject of so much altercation, offers itself
as another proof of the point under consideration. The words are, “Then Peter said
unto them, repent, and be baptized, every one of you, in the name of Jesus Christ,
for the remission of sins, and ye shall receive the gift of the Holy Ghost. For
the promise is unto you and to your children.”
The covenant with Abraham contained a promise to him and his children,
which is denoted by the promise.
The Pedobaptists have generally understood these words in the sense which has now been given, and considered them as a strong and conclusive argument for the baptism of the children of believers, as included in the covenant of which baptism is the seal, and interested in the promise: though they have not agreed in the meaning and extent of the promise made to the children of believing parents; nor in explaining the condition on which the promise is made. It is for them now to consider and judge, whether the true meaning of these words has not been stated above, according to the scripture; and whether any other consistent meaning in favour of infant baptism, and agreeable to the passages of scripture which have been considered under this head, can be thought of, and supported.
The following words of Solomon connect the wise, faithful, and
pious education of children, with their piety and salvation; and amount to a promise,
that the latter shall be the consequence of the former. “Train up a child in the
way he should go: and when he is old, he will not depart from it.”
What he says elsewhere, concerning the education of children,
may be considered in the same light. “Foolishness is bound up in the heart of a
child; but the rod of correction shall drive it far from him. 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 shalt deliver his soul from hell. Correct thy son, and
he shall give thee rest: Yea, he shall give delight unto thy soul.” Prov. xxii, 15.
There are many other passages of scripture which coincide with
the idea of the covenant of grace, which has been now given; and serve to strengthen
the evidence which has already been produced from the scripture, that it contains
promises of saving good to the children of those who keep covenant, as it respects
their offspring. Several of these have been mentioned, which contain declarations
and promises of blessings to the children of those who love God, and keep his commandments;
and that this shall take place, especially in the millennium, when parents shall
in general be
When the prophet Malachi foretells the introduction of the gospel
dispensation, and of John the Baptist, the messenger who should prepare the way
before Christ, and the effect and consequence of all this, he comprehends the whole
in the following words, with which the Old Testament concludes. “And he shall turn
the heart of the fathers to the children, and the heart of the children to the fathers,
lest I come and smite the earth with a curse.”
By the heart of the fathers being turned unto the children, is not meant the exercise and increase of what is called natural affection; tor this is found in a sufficient degree, in almost all parents, at all times; and if it were increased, it would not alter their moral character, or answer any good end. It must therefore intend the exercise of a religious, pious affection towards them, leading them to a proper aid great concern for their salvation, and a zeal and engagedness to do their duty faithfully, and in all respects, as it concerns their children, and which has a tendency to promote their holiness and salvation, and to bring them up in the nurture and admonition of the Lord: Sensible of their covenant engagements to do this, and of the strong motives and great encouragement God has set before them, to be faithful and laborious in this, by the gracious promise he has given them.
The heart of the children is turned to their parents, when they
are disposed to obey them in the Lord, and grow up in the exercise of piety and
righteousness, or keep the way of the Lord, to do justice and judgment; following and imitating their parents in this, as the children of Abraham did. When they hearken to their pious
It is to be observed here, that the turning of the heart of the children to their parents, is in consequence of the heart of the fathers being turned unto the children, as being connected with it. This is agreeable to those scriptures which have been considered, as they have been explained; shewing that there is a constituted or promised connection between parents keeping covenant, and doing the duty towards their children, which they have promised, which is expressed by their heart being turned towards them; and the piety and salvation of the children, which is necessarily implied in their heart being turned toward their parents, hearkening to them, and obeying them in the Lord in all things.
It is here represented, that this shall take place under the gospel
dispensation, which John the Baptist should introduce, in a higher degree than it
had done before; and christianity, and true religion, should be propagated in this
way, and handed down from parents to children; and that this shall take place, especially
in the millennium, of which time the prophet speaks particularly, in the preceding
part of this chapter; when christianity shall have its proper and genuine effect,
to a much greater degree, than ever before; and which will therefore be, in the
highest sense, the gospel day, the day of salvation; when the heart of fathers will
be turned unto their children, in the sense above explained, to a vastly higher
degree than they ever were before, and consequently the hearts of children will
be turned to their fathers, more universally, in the high exercise of piety,
from
their youth. And in this view, these words coincide with those scriptures which
have been mentioned, where God promises that he will then circumcise the heart of
parents and of their children, to love the Lord, &c. That he will pour his Spirit
upon the seed of his people, and his blessing upon their offspring. That his church
The reasonableness and importance of such a constitution and covenant
between God and parents, with respect to their children; and the good ends this
is suited to answer, will farther appear by the following observations;
1. It appears from reason and the circumstances of the case, and from fact and experience, that the good education of children is of great importance, and necessary for their good, and the good of society.
Children are very much formed in their disposition and manners by their education. If this be bad, or wholly, or in a great measure neglected, and they be not governed and instructed, and have not good examples set before them, but the contrary; the bad effects of this are generally seen in them, and they become injurious to society, rather than a benefit. God has so constituted things, that if parents be wise and faithful in educating their children, they will have more influence on them, than any others can, and this has a great tendency, to form them to a good moral character and conduct. And the parents must have the first aid chief hand in teaching them, and forming their minds, and regulating their conduct; as they are under the best advantages to do this; and if it be wholly neglected by them, other means and advantages are never like to reach them, so as to do them any great good, according to the ordinary course of things. It is certain, that no instruction from any other quarter, or any means that can be used with them, can have an equal tendency to their benefit; and if parents neglect their duty to their children, other means used for their instruction and benefit are commonly useless, and in vain to them.
It is known, from experience, that the character of children is not only often, but commonly formed for life while they are in their minority, while they are under the care and education of their parents, or of others who are substituted in their room. And a foundation is generally laid then, if ever, for their piety and moral christian character, so far as we can judge from appearance and facts.
2. Therefore, this branch of duty, the wise and faithful education
of children, is much insisted upon, and
It is again and again enjoined in the following words: “Gather
the people together, men and women, and children, that they may hear, and that
they may learn to fear the Lord your God, and observe to do all the words of
this law. And that their children, which have not known them, may hear and learn
to fear the Lord your God.”
God speaks of it as an excellent and important part of the character
and conduct of Abraham, That he would command his children and his household after
him, to keep the way of the Lord, to do justice and
Solomon often speaks of the importance and advantage of the faithful
and wise education of children, and inculcates it as a duty He says, “He that spareth
his rod, hateth his son: But he that loveth him, chasteneth him betimes. Chasten
thy son while there is hope, and let not thy soul spare for his crying. Train up
a child in the way he should go: And when he is old, he will not depart from it.
Foolishness is bound up in the heart of a child; but the rod of correction shall
drive it far from him. Withhold not correction from a child; for if thou beatest
him with a rod, he shall not die. Thou shalt beat him with the rod, and shalt deliver
his soul from hell. The rod and reproof give wisdom: But a child left to himself,
bringeth his mother to shame. Correct thy son, and he shall give thee rest: Yea,
he shall give delight unto thy soul.”
This is the first command in the second table of the
decalogue, “Honour thy father and thy mother.” To which is annexed a promise of
good: Which supposes the duty of parents to govern and instruct their children,
And this law had a mighty tendency to impress the hearts of children with a sense of the evil consequence to them, of disobedience to their parents: and to guard them against the least degree of a disposition to disregard and slight them; and to excite them to a constant care, and resolution to attend to the instructions, and admonitions of their parents, and strictly obey all their exhortations and commands. In what an important and interesting light does this law, and the other directions and precepts which have been mentioned under this head, set the wise and faithful education of children; and their obedience to the instructions and authority of their parents! It is suited powerfully to turn the heart of the fathers to the children; and the heart of children to the fathers.
And under the gospel dispensation, the faithful and pious education
of children, and their obedience to parents in all things, are strictly enjoined.
The command
3. Since the faithful, prudent, and religious education of children, is of such vast importance, and so necessary for their good, and the good of the church, according to the natural course of things, which God has constituted; and since this is so strictly enjoined upon the people of God, and so much inculcated in divine revelation; it may hence be inferred, that God has set before parents the strongest motives, and the greatest encouragements to be faithful and laborious in their duty to their children, and to bring them up in the nurture and admonition of the Lord; and which will have the greatest tendency to animate them to engagedness and perseverance in this difficult work, in which they will meet with much opposition, and many discouragements, from themselves, the world, Satan, and their children. This may be reasonably expected, especially in the covenant of grace, or that gracious covenant which God makes with believers, as it respects their children, and their duty to them: For the greater the blessings are, which are promised to their offspring; and the greater the motives and encouragements are to do the duty enjoined, or perform the condition on which the blessings are suspended, the more grace is contained and exhibited in the covenant.
4. A promise that the children shall be blessed with spiritual
blessings and salvation, on the parents’ faithfulness to them, and bringing them
up for God, affords the strongest motive, and gives the greatest encouragement to
pious parents, to be faithful and perform the condition of the covenant, as it respects
their children, that can be thought of as possible; and renders
If pious parents felt as they ought, and had exercises which might be reasonably expected tow aids their children, then- greatest concern would be that they might be sanctified and saved. This they would desire for them unspeakably above all other things. To have them live and die in sin, is, to such parents, infinitely dreadful. They had much rather have no offspring, than lo bring forth children for such a death, even eternal destruction. If their children may not be holy and saved, they have nothing to ask or desire for them; their existence, and all they can have and enjoy, is, on the whole, worse than nothing; infinitely worse! Therefore, that they may be holy and saved, is the great object of their desires and prayers. And what can be more agreeable and pleasing to such parents, than for God to take their children into covenant with them, and to say, “If you will be faithful to your children, and treat them as becomes pious parents, and bring them up for me, I will be their God, and they shall be holy and happy forever: Therefore, let all your concern for the good and salvation of your children, excite and animate you to proper exercises and faithfulness, with respect to them; for they are committed to you, to bring them up for me; and if you will do this faithfully, they shall be blessed, and saved?” What christian parent is there, whose views and feelings are in any good measure answerable to his character, who would not admire the condescension and grace of such a promise; and rejoice to enter into such a covenant and promise, through Christ’s strengthening him to perform the condition of the covenant, and give up his children to Christ, and have the seal of the covenant put upon them?
And upon this ground, the children of believers are holy, and
numbered among the saints and the saved. Holiness and salvation are secured to them,
by divine promise, on condition, the parents are faithful in the covenant, which
they solemnly profess and engage to be. The church, relying on their profession
and engagements, that they will be faithful and keep the covenant, as it respects
their children, consider them, receive and
But here several questions, which may be suggested, from what has been said, on this point, must be answered.
Question I. Is not this doctrine, that the covenant of grace contains a promise of the holiness and salvation of the children of parents, who are faithful in their duty to them, and in educating them in the nurture and admonition of the Lord, contrary to known fact and experience, in that so many children of pious parents appear as destitute of holiness as other children, and are of a contrary character, when they are capable of discovering their disposition by their conduct; and many of them appear to live and die so: And there are many known instances of children, whose parents appear to be eminently pious, and careful to educate their children well, who yet appear to have no piety, but are openly and notoriously vicious, and appear to live and die so? And how can all the children of professors of religion, who enter into covenant with God, be considered, as really holy, or how can it be expected that they will grow up pious children, and be saved, when this does not appear to be true in fact, in so many instances; but the contrary.
Answer 1. It does appear from fact, that the education of children, if in any good measure practised, and so far as it has taken place, has a great influence on children in general; and many of them who have had any degree of a pious education, do themselves become professors of religion, and appear to be holy. How much greater and more universal might be the good effect of such education, if parents were more faithful and thorough in this branch of their duty, than they generally are, even as diligent and faithful, as might reasonably be expected, considering the importance of the case, and the motives and encouragements they have!
This leads to
Answer 2. Parents who have been professors of religion, and have
entered into covenant with God, have been, in general, grossly negligent of their
duty to their
When these things are properly considered, the general want of piety, and the too common irreligion and vice, which are found among the children of professors of religion, may be accounted for, consistent with there being a promise in the covenant of grace, that the children of parents who faithfully perform the duties of the covenant towards them, shall be holy, and share in the great salvation; and does not afford the least shadow of an argument that there is no such promise.
True religion has generally been in so low a degree in the church, and still is, and there have been so many members of it wholly strangers to a life of godliness, not being true believers, that the life and power of christianity has not had the proper influence and been acted out by professors in general, as it ought to be, and might be reasonably expected.
Most real christians have been, and now are, shamefully deficient,
as to the strength and constancy of their religious exercises, and in every branch
of duty; and their discerning and knowledge in the doctrines and duties of christianity
has been in so small a degree, that when, considering the time and advantages they
have had, they ought to be teachers, especially of their children, they, in general,
need themselves to be taught the first principles of the oracles of God. And the
nature and extent of the covenant of grace, as it respects the children of believers;
and the design and meaning of the institution of baptism of such children, and what
is implied in it, have not been generally understood: And the duty which parents
engage to do towards their children has been greatly overlooked and disregarded,
even in theory, as well as practice: And the promise of the success of faithfulness
in this duty, in the holiness and salvation of their children, has not been believed
by the most, and they are now disposed to oppose this sentiment; and so cannot feel
the motives and great encouragement this affords, and sets before parents, to
It is therefore no matter of wonder, that the children of
professors in general, and of really pious parents, have not received the
blessings of the covenant of grace, as the duties of the covenant have been so
grossly neglected by almost all; and they have not so much us believed that there is any such covenant
between God and themselves, respecting their children. This is what might be reasonably
expected, as things have gone on, and still take place, with regard to children,
in the great neglect of that duty, to which the promise of success is made.—Which
branch of duty has doubtless been more neglected by really christian parents, than
other branches of christianity; not only because it has been less understood, and
inculcated, and the motives and encouragement to faithfulness in it, have been kept
out of sight, or at most, been less in view: But because there are peculiar difficulties
and temptations in the way of a wise and faithful discharge of this duty; and Satan,
who knows how much depends upon the parent’s faithfulness, and what advantages
he gains, against children, and the church, and the interest of religion in general,
by the gross neglect of this branch of duty, exerts all his cunning and power, and
improves every advantage he has, to lay snares and stumbling blocks in the way of
their duty; and in magnifying the difficulties and discouragements, to deter them
from it; offering every temptation he can, to neglect it, and to do that which has
a contrary, and most fatal tendency, even to ruin their children. Nor is there any
certainty that this influence of the devil will cease, or that the power of godliness
will so take place in general, as to lead parents to be faithful in their duty to
their children; and to keep covenant, so that the blessings of it shall descend
from father to son, through many generations, until Satan shall be bound, and cast
into the bottomless pit, and shut up there a thousand years, that he may deceive
men no more, during all that time: And when christianity shall have its proper and
full effect, by the effusions of the Holy Spirit, in greater degrees than before;
forming christians to eminent degrees of holiness, and true zeal and
Such a time is abundantly spoken of and predicted in the scripture. And all that takes place previous to that day, is preparatory to it. That is the time of salvation, in the highest sense, when the doctrines and institutions of the gospel will be better understood than ever before, and have their proper and full effect. The Bible itself has principal reference to that time, and will be then understood, prized, and improved more and better, than ever before. The institutions and ordinances of Christ, have been and now are, greatly misunderstood, perverted and abused, by most christian churches, and professors of religion, and great irregularities take place in attendance on them. The time preceding the millennium, may be compared to the winter, when things appear in great disorder and confusion, and the influences of the sun are weak and small, and have little effect; but all is preparatory to the spring and summer, when the sun and rain will have their proper effect, in producing the fruits of the earth.
These observations are made to show, that we cannot judge of
the good effect of the proper, pious, and faithful education of children, and of
the extent of the promises of the covenant of grace, and of the design and meaning
of the baptism of the children of believers, by what has already taken place in
the christian church: But we must learn this from the Bible; and not expect that
the proper and happy effect of this institution will take place in any great degree,
until the Spirit and power of christianity shall be more felt, and exerted in practice,
which will introduce the millennium. Then parents, with their hearts full of love
to Christ, and under a sense of the infinite importance of the salvation of their
children, and ardently desiring to be the happy instruments
Answer 3d. Though some of the children of parents who appear eminently pious, and to take much pains in the education of their children, do, when they come to adult age, renounce all religious duty, and live in open vice; yet this affords no real evidence, that the doctrine to which this fact is alleged as an objection, is not true; for,
1. We cannot be certain that those who appear to be christians,
and to excel many others, are really such. They may deceive others, and be themselves
deceived, and never truly and with their heart, devote their children
2. Parents who are real christians, and excel in some respects
in pious zeal, and in the practice of many of the duties of christianity, may be
very deficient and unfaithful in their duty to their children. They may be guilty
of neglecting that which is important and essential in the good education of children,
in some instances at least, and of doing or saying that, which tends to hurt and
ruin their children, in some particular instances, and on some occasions, which
may be the means of giving an evil bias to their minds, and issue in their abandoning
themselves to vice. And this may be the case with regard to one particular child,
while they are more wise and faithful in their treatment and education of their
other children. And such instances of neglect or wrong conduct toward some or all
of their children, may so displease God, as to give up the children to sin and ruin.
It has been observed, that parents may keep covenant, as it respects their own persons,
and yet neglect the duties of it, as it respects their children. This is so difficult
a part of duty, and Satan is so watchful, and exerts all his policy and power to
prevent parents doing it, and to promote that which is contrary to it; and the proper
education of children is so little understood, and the importance of it not much
attended to and realized; and the encouragement and promise God has given to the
faithful discharge of this duty, is so generally not believed, or overlooked,
that it may be reasonably supposed, that some parents who are eminently pious,
and devoted to the duties of religion in other respects, may so fail of their
duty to their children, in some important part of their education, as shall tend
to bring a curse on them, rather than a blessing. When all this is well considered, it will not appear incredible,
or unaccountable, that pious parents, and even those who may appear eminently so,
in many respects, may be greatly deficient and unfaithful in their duty to their
children; and much more so, than in any other branch «f their duty, notwithstanding
the natural affection they have to the m, and the desire they must be supposed to
have of their salvation, And he who contemplates and keeps in view, the nature
and extent of this duty, and carefully observes the general conduct of those
parents, whose piety is not questioned, as it respects their children, will find
it confirmed by lamentable, and too notorious fact. On what ground then can it
be doubted?
And it is left to the reader to consider, whether it be not more reasonable, and for the honour of God and religion, when such instances of the impiety of the children of parents who appear eminently godly, take place, to impute it to the unfaithfulness of the parents in this branch of their duty, in some very important and capital instance, rather than to curtail the covenant of grace, and doubt of the promise of saving blessings to the children of parents who are faithful in keeping covenant; or of the faithfulness of God to fulfil his promise, whenever the condition is in some good measure performed.
Answer 4. Though parents who have given up their children to Christ in baptism, and promised to bring them up for him, have in so many instances neglected their duty, and come so far short in the education of their children, that they have generally grown up without any appearance of piety; this is not a sufficient reason to lay aside the institution of Christ, and practise it no more. We are to hope that professors of religion will in future be more faithful. The church has no right to reject those who offer their children in baptism, and profess and promise to devote them to Christ, and bring them up in the nurture and admonition of the Lord, and refuse to receive their children, as holy and belonging to Christ, because so many children of professors who have been thus devoted, and received, have discovered, when they became adult, that they were not truly pious, and have refused to obey Christ. This should rather excite christians to watch over each other, and exhort one another daily, respecting their duty to their children; and awaken the church to the practice of a more strict and thorough discipline; and to take more care of the children of the church, those lambs of the flock, as soon as they are capable of public admonition and discipline.
There are too many instances of persons who are received into
the church, in adult years, as holy and real
Question II. If there were such a promise of saving blessings to children, on a condition to be performed by the parents, and which they engage, is it not reasonable to suppose this condition would be specified, and so particularly stated and described, that parents might distinctly know what it is, and when they come up to it, or fall short of it; and would not this be necessary, in order to afford any proper encouragement and satisfaction to parents? The covenant of grace contains promises of salvation to faith, repentance, or love to God; and these are defined, and the nature and concomitants of them particularly described; and the promise is made not only to those who exercise these graces in a particular high degree; but to the lowest possible degree of these; so that if persons know they have any thing of this nature, they may from that be certain of salvation. But in the case before us, no such thing is supposed, or can be true; but the matter is left so vague and uncertain, that none can know, whether he has come up to the condition to which the promise is made, or not, or how far he is from it. Is not this a strong and unanswerable objection to the doctrine now advanced?
Answer 1st. All will grant, that there are certain exercises
of heart, a constant course and degree of them, and of external duties, which are
the proper expression of those exercises of heart, which parents owe
Now, if any one will tell what is implied in this engagement and duty, which the parent must perform, in order to fulfil his promise, and perseveringly conduct agreeable to this transaction; and state it with such exactness, that the parent may know when he has come fully up to it, or how far he has been deficient; then it will be easy to tell precisely what is the condition on the parents’ part, to which the promise of saving blessings to his children is made, so that the parent may know whether he has performed it or not, and how far he has fallen short of it; for he has already done it, in shewing what is the duty promised by the parent and justly expected of him.
But if this cannot be done, it is as much of an objection to these being any duty promised or required of the parent, in order to his acting a faithful and consistent part towards his child, as that which has been mentioned in the question under consideration, to there being a promise of saving blessings to children, on a condition which is required, and yet not precisely stated. If duty may be required of parents towards their children, which they may and ought to promise to perform, without pointing out the precise degree of duty, or the particular manner and circumstances in which it is to be done; then this same duty, thus required and promised, may be made the condition of saving blessings to the children. Surely, if it may be required and promised, it may be required and promised as a condition, to which God, who requires it, promises blessings to the children.
Answer 2d. The condition of the promise is expressed as particularly, and as plain as the nature of the case will admit; and so as to be sufficiently intelligible to an honest, pious mind. The whole is contained and expressed in the following sentence and injunction, “And ye fathers, provoke not your children to wrath; but bring them up in the nurture and admonition of the Lord.” The whole Bible is suited to explain this sentence, and show what is the meaning of it, and the duty implied in it, so that he who is willing to know and do his duty, in this branch of it, and comply with this injunction, and will properly attend to the matter, will sufficiently understand the meaning of it, and be at no undesirable uncertainty concerning it.
It is certain, that in these words a duty is enjoined on parents, or a course of exercises, exertions and conduct, to such a degree, and with such constancy, care and faithfulness, as to educate their children in the nurture and admonition of the Lord. And all will grant that this command is sufficiently plain, and does clearly point out the duty, so that parents may know what it is, and comply with it; and that it is stated as precisely as the nature of the case and kind of the duty will admit. And must it not then, for the same reason be granted, that it is as sufficiently plain to be the condition of a promise; and that, as such, it is as fully and clearly expressed, as the nature of the case requires, or will admit?
Answer 3d. The condition, or the kind and measure of the duty to which this promise is made, is as precisely and fully stated in the scripture, as is desirable, and so as to be suited to answer the end designed by it.
It is enough for the parents to know, that it is a covenant of
grace, into which God enters with them, and that the condition of the promise of
saving blessings to their children, is as low as can be, consistent with answering
the ends of it; and that Christ, who is infinitely gracious, and knows what is right,
and has stated the condition, will not be rigorous, but make all proper and possible
allowances in their favour; even all that they can reasonably desire; for grace
will look on their exercises and conduct in the most favourable light. They have
therefore all possible encouragement, to exert
Question III. Is not this a legal scheme? Salvation, according to this, is given to children for the good works of the parents; or the children are saved by the obedience and good, and meritorious deeds of the parents. Is not this directly contrary to salvation by free grace?
Answer 1st. It is certain from scripture, that God has given blessings to children out of regard to the obedience and faithfulness of their parents and ancestors.—There are many instances of this in scripture, which the attentive readers of it must have observed. Abraham, Caleb, and David, are instances of it. Yet these blessings were as much of free grace, as if they had not been given in this way.
Answer 2d. Many and great blessings both in this world, and in
heaven, are promised and given to men as a reward of their obedience: And yet these
blessings and rewards are as much the fruit of free grace, as they could be, if
given in any other way; because
Answer 3d. The obedience and faithfulness of the parents in keeping covenant does not render their children more deserving of blessings, than if they had not obeyed. Holiness and salvation come to the children, as much a free gift, and there is as much free grace in this gift to them, as if it did not come to them in this way, in connection with the obedience of the parents. And the parents’ obedience has not the least merit or desert of such blessings. Therefore, the promise made to them, of saving blessings to their children, on condition of their obedience, is a gracious promise, wholly the fruit and expression of free, undeserved grace; as much as if their obedience were not the condition. And the parents depend on free, sovereign grace, for a heart and assistance to perform the condition. So that it is all of free grace, from beginning to end; from the foundation to the topstone. The covenant of grace is therefore hereby enlarged, and contains more grace, by the promise of saving mercy to the children of those who keep the covenant, than if it contained no such promise. The parents, who have been in this way the instruments of bringing salvation to their children, will forever admire and adore that infinite free grace, which so constituted the covenant of grace, as to include their children with them, and given them grace to be faithful in the covenant, and perform the condition on which the promise of salvation to their children was made, and by which it has been conveyed to them. The children who are saved in this way will forever celebrate and adore that sovereign grace of God, exercised towards them in constituting such a gracious covenant, and ordering that they should be born of such pious parents, by whom they were brought into covenant, and dedicated to God; and in giving their parents a heart to bring them up in the nurture and admonition of the Lord; and in this way giving them holiness and salvation. This is, therefore, so far from being inconsistent with salvation by free, sovereign grace, that it serves to display it; and instead of curtailing, it enlarges the. covenant of grace.
Question IV. How are the children who are thus in covenant, and holy, in the sense explained, to be treated by the church?
Answer. Before they come to years of understanding, so as to be capable of acting in matters of religion for themselves, they are not to be admitted to receive the Lord’s supper, because they are incapable of receiving any benefit by it, or of attending upon it in the manner, and for the ends prescribed by Christ, viz. to do it in remembrance of him. But when they shall be able to act for themselves, the church of which they are members, is to expect and require that they conduct as pious christians, and profess and appear to understand the doctrines and duties of christianity, and to be willing to obey Christ, in keeping all his commandments, and attending on all his institutions, to which they are to be admitted, and treated in all respects as the disciples of Christ. But if they be immoral, or neglect the duties of christianity, and refuse or neglect to make a christian profession, and attend upon the Lord’s supper, the church is to use proper means to reclaim them, and bring them to their duty; and if they still neglect and refuse to hear the church, and comply with their duty they are to be rejected and cast out of the church, and treated in all respects as any adult persons are to be treated, who have been members of the church, and are rejected for disobedience to the laws of Christ.
As soon as the children are capable of being taught, they are to be instructed and told, what their standing is, what has been done for them; what will be expected and required of them, when they come to act for themselves; that if they do not then say “I am the Lord’s,” and subscribe with their hand to the Lord, and comply with all the institutions of Christ, they will fall under the censure of the church, and be cast out, as unworthy of the station into which they were brought by their parents. And this is constantly to be held up to their view, and urged upon them.
It has been observed, that if the laws given by Moses to the congregation
of Israel, were strictly observed, no child who was disobedient to his parents,
and refused to serve the Lord, could be suffered to live among them:
The christian institution, now under consideration, is suited to answer the same end, and to have a salutary effect on the minds, both of parents and their children. Though under the milder dispensation of the gospel, no one is to be put to death for rejecting Christ and the gospel, even though he were before this a visible member of the christian church; yet he is to be cut off, and cast out of the visible kingdom of Christ. And every child in the church, who grows up in disobedience to Christ, and in this most important concern will not obey his parents, is thus to be rejected and cut off, after all proper means are used by his parents and the church to reclaim him, and bring him to his duty. Such an event will be viewed by christian parents as worse than death, or only to have a child taken out of the world by death; and is suited to be a constant, strong motive to concern, prayer and fidelity respecting their children and their education: And it tends to have an equally desirable effect on the minds of children; and must greatly impress the hearts of those who are in any degree considerate and serious.
Question V. According to this plan, if children grow up and continue in a state of sin, and a course of disobedience to Christ, it must be owing to the parents’ neglect, and breach of covenant; must they not therefore be censured and excommunicated by the church, as well as their children, as covenant breakers?
Answer. This question must be answered in the negative, for the following reasons:
1. Though it be evident, that parents have not done their duty
to those of their children, who grow up and continue in disobedience to Christ,
and refuse to walk in the way in which they should go; yet if no course of actions,
nor any particular overt act, contrary
2. Though it could be proved, and were known, that they had been guilty of many mistakes, much imprudence, and great neglects, in the education of their children, and were far from doing their duty, and complying with all that is implied in bringing them up in the nurture and admonition of the Lord; and so had broken the covenant between God and them, with respect to their duty to their children; yet this may be consistent with their being true believers, or real christians; and therefore cannot be a sufficient ground of censuring them, and casting them out of the church; for nothing can be the proper ground of such censure, but those overt acts, or that neglect of duty, which, if persisted in, is inconsistent with a person’s being a real christian. It has been observed, that a person may be a true believer, and be entitled to the blessings of the covenant of grace, as to his own person, and yet not perform the condition of the covenant, as it respects his children: Therefore, though the latter may be proved, this is no evidence against him, with respect to the former; consequently is not a ground of rejecting him as no christian.
Question VI. It is a known truth, and often mentioned, that parents cannot give or convey grace to their children, by any thing they can do. Is not the doctrine now advanced, which teaches that the holiness and salvation of children, is the certain consequence of their parents doing their duty to them, contrary to this truth?
Answer. It is true, that holiness is wrought in the heart, by
the power and energy of the holy Spirit, and cannot be communicated to children
by any means or endeavours used by parents; but is wholly effected by divine influences.
In this view and sense, parents do not convey grace to their children: this is wholly
out of their power: It is the work of God. But it does not follow from this, that
God has not so constituted the covenant of grace, that holiness shall be communicated
by him to the children, in consequence of the faithful,
In this way, they give existence to their children.—God produces their existence by his own almighty energy; but by the constitution he has established, they receive their existence from their parents, or by their means. By an established constitution, parents convey moral depravity to their children. And if God has been pleased to make a constitution, and appoint a way, in his covenant of grace with man, by which pious parents may convey, and communicate moral rectitude or holiness to their children, they by using the appointed means, do it as really and effectually, as they communicate existence to them. In this sense, therefore, they may convey and give holiness and salvation to their children.
This is a maxim often mentioned by parents, when the faithful education of their children is brought into view, and urged, that parents cannot give grace to their children, however faithful they are in their education. This is not true, in the sense now mentioned, if the covenant of grace contains a promise that their children shall be holy, if they will use all proper and commanded endeavours to this end, by which there is a constituted connection between such means, and the end. And whether this has not been proved from scripture, the reader will judge, when he has considered what has now been offered on this point. There is reason to fear, and even to believe, that the above maxim is too often mentioned by parents, in order to exculpate and excuse themselves from fault, when their children grow up ungoverned, ignorant and vicious. In this view it is desirable it should be laid aside.
Question VII. If this be a doctrine plainly taught in scripture, and explains and points out the meaning, design and importance of the baptism of the children of believers, why has it not been understood and believed in all ages in the christian church; but remained in the dark, and unknown till this time?
Answer 1st. It was taught by Christ and his Apostles, as they said things which do necessarily imply it, as has been shown. And it was therefore doubtless understood and believed in the churches constituted by the Apostles; which, with other doctrines and practices enjoined by them, was soon corrupted, misunderstood and in a great measure lost in darkness and error. And that this was an apostolic institution, may be argued from the opinion which was handed down in the christian church, that baptized infants were regenerated: and hence their baptism was called regeneration, which appears by the writings of those who lived in the second century of the christian church, and since. Though the true reason of baptized children being considered and called holy, viz. their being the children of parents who dedicated them to God, and had engaged to bring them up for God, on which condition they were to be holy and saved, according to the divine promise, was soon after the days of the apostles too generally overlooked and misunderstood: yet the doctrine, that such children were to be considered to be regenerated and holy, was still taught and believed; and has been embraced by many, even to this day. But instead of understanding the true ground of this, and giving a rational and scriptural account of it, the most of them have either given no reason for it, or attributed it, not to what the parents had done, or should do for them, and the promise made to them in the covenant of grace, upon their faithfulness: but to the efficacy of the ordinance of baptism itself; and thought that the bare administration of baptism would sanctify and save them, without regard to any condition to be performed by their parents, or others.
Answer 2d. This doctrine has been expressly asserted by writers
of this and the last centuries: “Baptism seals our introduction and initiation into the
visible church and body of Christ, and our adoption to the heavenly
inheritance.”— Calvin. Epist. 185. Dr. Thomas Goodwin, in his discourse on For the terminus, or object of our thoughts, it is
real
holiness; that is, which we are to think real and true. Some divines have said,
that because the church was to judge any such child holy, though all were not
so, that therefore it is but a reputative holiness, and an outward, sacramental
holiness, that we, in our judgments are to give them. But they are mistaken;
for though in the event indeed, it proves in many of them but a reputative
holiness, and only in esteem; yet still so, as the terminus of the church’s judgment, or that holiness, which they are, in their judgments to attribute to
them, is true, real holiness: But it is called reputative, only in respect to
the event, in that we should attribute true holiness, to those who prove not
so: Yet still the holiness we are to think in them, is no other than real to our
thoughts: Even as it is in our judging those of riper years to be saints, when
admitted into churches; it follows, not that it is a mere outward holiness, that
is to be the terminus of our thoughts, or that which we are to content
ourselves to find in them, or think of them: But that they are truly and really
holy; though in the event it proves no other, in many, than an outward, titular
holiness; yet the holiness we pitch upon and aim at, and judge of, and embrace
men for, is a holiness, to our judgments real, though we be often mistaken.”—Dr. Goodwin’s Works, second vol. Of Election, page 406, 422 The Assembly of Divines, at Westminster, in the Shorter Catechism,
composed by them, say, “Baptism is a sacrament, wherein the washing with water,
in the name of the Father, and of the Son, and of the Holy Ghost, doth signify
and seal our ingrafting into Christ, and partaking of the blessings of the covenant
of grace, and our engagement to be the Lord’s.” And in the next sentence say,
“The infants of such as are members of the visible church, are to be baptized.” This
catechism is received by the church of Scotland, and by all, or most of the presbyterian
and congregational churches in England, Ireland, and America; and taught to their
children. If baptism signifies and seals, what it is here said to do; then infants,
where they are baptized, are visibly, or in the view of the church, ingrafted into
Christ, and partakers of the blessings of the covenant of grace; which is the same
with being entitled to holiness and salvation, on some condition, which, if not
expressed, is supposed and understood.
Answer 3d. If this doctrine were wholly neglected and lost, ever since the age in which the apostles lived, and had not been revived or thought of, till this time, or even till the millennium shall commence, this would be no argument against the truth of it, whenever, upon inquiry, it be found to be contained in the Bible.
Those doctrines and duties of christianity, which are most contrary
to the selfishness, pride, worldliness, and the various natural corrupt inclinations
of men, are most exposed to be soon rejected and lost, or greatly corrupted: and
though once taught and established, and continuing to be contained in divine revelation,
will be neglected and discarded, when the power and spirit of true religion declines.
And they will not be long maintained and practised in their original purity and
strictness, in christian churches, unless divine influences be granted, to form
the hearts of successive generations, to discern and love the truth and practise
it. This observation has been verified by fact and experience. The christian church,
in general, soon became corrupt, and sunk into darkness and error, in principles
and practice, after the days of the apostles. And this declension and apostasy from
the truth once delivered to the saints, became greater and more general, as the
spirit of true religion vanished: and error in doctrine, and superstition, and corruption
in practice increased. There were, from time to time, some degree of partial revivals
of truth and religion; and particular men were raised up to investigate and declare
some of the most important truths contained in the Bible, and oppose the general
corruption in christian doctrine and duty: and this took place to a remarkable degree
and extent in the reformation from popery. But who will presume to say or think,
that any of the different sects and denominations of christians in the protestant
world, have come up to the purity in doctrine and practice, of the primitive church;
or that the Bible is yet understood, in all the important branches of truth and
duty, as they are there revealed? Christians in general are still in a great degree
of darkness, and much of the light held up in the
The doctrine now under consideration may be then well understood by all, and the evidence of it appear much more strong and clear, than it can be made to do now, and being reduced to practice, the good effect of it will be seen, as has been observed above. This doctrine, taken in its full length and breadth, when reduced to a practice agreeable to it, is directly contrary to the natural disposition of man, and peculiarly so in many respects: and it is not expected, that however evident the truth of it is from the Bible, that it will be generally believed; and that it will be received, and properly conformed to, and practised by many churches, if by any, in the christian world, at this day. Religion, even the true spirit of christianity, must rise much higher than it now does, in order to practise the duties implied in the baptism of infants, and many other duties which are commanded, and ought to take place among christians, and in christian churches.
Question VIII. If a right account of infant baptism has now been
given, then the baptism of children of believers is an institution of vast importance,
and an indispensable duty, as well as a great privilege; and they who deny, that
infant baptism is a christian institution,
Answer. They who believe the baptism of infants is evidently
a christian institution, and think it to be as important and useful, and suited
and designed by Christ, to be of such advantage to parents and their children, and
to the church, as has been represented above, must look upon those who refuse to
comply with this institution, but oppose it, as in a great error, and as offending
Christ, and those little ones, who being the children of believing parents, ought
to be considered and received as believers in him. See
The words of Christ to them, who brought to him a woman guilty
of adultery, and said Moses commanded such to be stoned, are applicable to this
case. “He that is without sin among you, let him cast the first stone.” Too many
of the Pedobaptists have treated those who deny infant baptism, with unreasonable
censoriousness and severity; especially since they themselves have been so faulty
in this very matter; and have denied or neglected, in principle and practice, the
most useful, important, and essential part of this institution. To such may be applied
the words of the Prophet Obed, to the host of Israel, with a little variation. “Ye have condemned and censured your brethren, with a severity and rage that reacheth
up to heaven. But are there not with you, even with you, sins
against the Lord your God?” Chron. xxvii. 9, 10.
This subject will be concluded by observing, that what has been
offered from the scripture, to prove that the baptism of infants is a divine institution;
and whatever other arguments from it have been mentioned by others, or may be thought
of, stand good, and ought to be considered in their full weight, independent of
what has been now said, to show what is the design and import of this institution;
and whether this can be sufficiently
If V hat has been now offered on this subject, shall in any degree awaken the attention of divines, and christians in general, to this matter, and excite to a more careful and strict examination of it, which, it is thought, has not vet been thoroughly explored; but has been generally treated in too loose and indeterminate a manner; and if, in consequence of this, greater light on this point shall be obtained, and a more consistent and scriptural account of it shall be given, than is here exhibited, the composing and reading of these pages will not be in vain.
The Lord’s Supper is also an institution of Christ, which he has commanded his followers to observe, and attend upon; and has appointed it to be celebrated in his church to the end of the world.
The elements of this ordinance are bread and wine. The bread consecrated
and broken represents the broken
The appointment, therefore, of this holy supper, is an instance of the wisdom and goodness of Christ, as it is suited to be a repeated and continual exhibition of a crucified Saviour, and hereby to excite the faith and love of christians, and to lead them to renew their covenant with him, dedicating themselves to his service and honour. And is also adapted to the communicants’ united expression of their mutual love and union of heart to each other, while they jointly partake of one common good, even all the benefits of Christ crucified.
That this is appointed by Christ to be a standing ordinance, to
be observed by his church, and by every professed baptized believer in him, to the
end of the world, is evident by the words and manner of the institution of it,
recorded by the evangelists Matthew, Mark and Luke; and is farther evident by the
history we have of the observation of it by the churches, in the days of
the apostles.
We are told, that on the first day of the week, the disciples at Troas came together
to break bread;
This ordinance, according to the nature, signification and extent
of it, is to be repeated by the same persons to the end of life, as it expresses
the believer’s living upon Christ; and the nourishment of his soul, by faith in
him, and is suited to excite renewed acts of christian love and holiness. There
is the same reason why a participation of it should be repeated, as there is that
it should be once attended. “As often as ye eat this bread, and drink this cup,
ye do show the Lord’s death
The infant children of believers are as capable subjects of baptism,
and of all that is signified by it, as adults are, as has been shown. But as
they are not capable of that which is signified by partaking of the Lord’s supper,
till they arrive to years of understanding, this is not to be administered to them
before that time, when they shall be able to “discern the Lord’s body, and examine
themselves.” There is no evidence that the circumcised children in Israel were admitted
to the passover, and to partake of the paschal lamb, until they were able to
understand the reason and end of that institution. The Jews say, children did not partake
of the passover till they arrived to the age of twelve years. This seems to be confirmed
by the history we have of the parents of Jesus taking him with them to the feast
of the passover at Jerusalem, when he was twelve years old, which plainly implies
that they did not do it before. “Now his parents went to Jerusalem every year at
the feast of the passover. And when he was twelve years old, they went up to Jerusalem,
after the custom of the feast.”
This ordinance, according to the nature and design of it, is to
be administered and attended upon publicly, by every particular church; and is not
designed to be administered privately, to one single person. Of this we have no
example in scripture: But the disciples, the whole church, came together to break
bread, and eat the Lord’s supper. “And upon the first day of the week, when the
disciples came together to break bread.”
As to the frequency of administering this ordinance in a church;
this does not appear to be fixed by any precept or example in scripture; and therefore
seems to be left to the discretion of the church to determine how often they will
attend upon it, and have it administered to them, according to their circumstances,
and as they shall think it to be most convenient to them, and most for the honour
of Christ, and their edification. It has been often said, that christians in the
first ages of the church, celebrated the Lord’s supper, at least every Lord’s day.
But it may be asked, by what authentic history this can be made evident? What author
has produced this evidence? And if it were certain, that some churches did attend
upon it every Lord’s day, and oftener, this would not prove that this was commanded
by Christ, or his Apostles. Some have thought it evident that this ordinance was
attended by the first christian church, which was formed by the Apostles at Jerusalem,
at least every first day of the week, if not every time they met for public worship,
which they must have done by the direction of the Apostles; and is therefore as
binding on all christian churches to the end of the world, as if there were an
express precept to attend upon it in the same manner, and so often. But the words
on which this conclusion is grounded, do not appear sufficient to support it, when carefully examined. They are these: “And they continued stedfastly in the apostles’
doctrine, and fellowship, and in breaking of bread, and in prayers. And they continuing
daily with one accord in the temple, and breaking bread from house to house, did
cat their meat with gladness and singleness of heart.”
When it is said, “And upon the first day of the week when the
disciples came together to break bread:”
Concerning the Discipline of the Church.
THE discipline of a church consists in their admitting or rejecting those who offer themselves to join with them; in the members watching over each other; in reproving and admonishing those who walk disorderly, and talking all proper methods to reform them; and in rejecting those who will not be reclaimed, but continue obstinate and unreformed, when all proper means have been previously used to bring them to repentance.
The proper exercise of discipline is important and necessary in order to the comfort, edification, and prosperity of a church; and where this is wholly neglected, in a church, it will go to ruin; and such a society is not worthy of the name of a christian church. Therefore this is particularly enjoined by Christ and his apostles.
The following particulars may serve to illustrate this subject.
I. In the exercise of discipline, the church is to be wholly governed by the laws of Christ. He is the only lawgiver in his church; and in exercising discipline, christians are to execute his laws, and have no authority, or right to do any thing, unless it be agreeable to his direction and command. And whatsoever is done by the church in his name, and according to his laws, is done by authority derived from him, as they are authorized by him to execute his laws: But when, and so far as they deviate from this, they have no authority; and what they do is null and void, and disapproved by him.
II. The power to execute the laws of Christ is not given by him
to any one man, or to any particular class or order of men in the church; but to
the church, as a particular and distinct society; though some particular members
or officers in the church, may in many instances have a distinguished influence,
and lead in the transactions of the church, and put into execution their decisions.
When the head of the church said to Peter, “I will give unto thee the keys of the
kingdom of heaven:
III. This authority therefore, to maintain and execute the laws
of Christ, is given to the church, as a body or society; each member of the church
having an equal concern and right to judge and act in all decisions to be made by
the church, in the exercise of discipline: and the act of the majority is to be
considered as the act of the church, as no society can decide and act in any other
It has been observed, that in every decision and act of the church, in the exercise of discipline, there must be the voice of the major part, or greatest number of the church, at least; and every such act is to be considered as the act of that particular society or church. But it is desirable, that the church should be unanimous in all their decisions and votes; and therefore, all proper and possible care and pains ought to be taken to effect and maintain this unanimity in all their proceedings. And when this cannot be obtained, and there appears a difference in judgment among the members of the church, and a number do not view the case before them, in the same light with the majority, they are to be treated with love and tenderness, and the latter ought to use all proper means to enlighten and convince their dissenting brethren, that they may think and act with them, and manifest a reluctance to proceed and act without their concurrence and consent; and, if possible, persuade them, at least to say, they are willing the majority should act as they think best, and though they cannot see with them, at present, they will not be offended, nor are disposed to make any division or uneasiness in the church.
And the minority, who cannot act with their brethren in any instance,
when they have offered the reasons of their dissent in meekness and love, ought
to acquiesce in the decision of the church, so as to take no offence, or do any
thing to interrupt the peace of the church; unless
IV. The females are included in the male members of the church, and are to act only by them, as thus included; or the males act for them, and the women are not to dictate and vote in the church, in any matter which is to be decided, as this would be usurping and exercising that authority over the men, which is forbidden in scripture, and is inconsistent with that state of inferiority to men, which God has for wise reasons constituted, by which they are not to rule, but to be in subjection. But they have a right to know all the concerns and proceedings of the church, as they are equally interested in them with the male members; and it is desirable that they should be satisfied with all the transactions of the church, and know the reasons on which they proceed. They have therefore a right to be present in all the meetings of the church, and ought to attend with the males, and give all the light and evidence they can in any case, in which it is desired; and may propose any difficulty or uneasiness in their minds respecting the proceedings of the church, in order to get information and satisfaction. And they have a right to be regarded and treated with respect and kindness, by the brethren, who ought to give the sisters all the light and satisfaction in their power, in every case.
When a particular church is to be formed and constituted in any place, the proposed members of it are to satisfy each other that they are so far agreed in their understanding and judgment respecting the Bible, as to the doctrines and truths therein revealed, so far as they regard faith and practice; and that they have such a practical acquaintance with the christian religion; and that their life and conversation are so far agreeable to the commands of Christ, that they can receive each other as real christians to a state of church fellowship, and agree to walk, in all the commands of Christ, and in attendance on his worship and ordinances. By this they are prepared to unite in a confession of their faith, or of their understanding and belief of the important and essential doctrines contained in divine revelation, and of the institutions and duties which Christ has appointed: And to enter into mutual and solemn covenant, to walk in the ways and ordinances of Christ, blameless; and to assist and watch over each other in their christian practice, and in the exercise of that discipline which Jesus Christ has instituted, to prevent corruption and apostasy in the church, in doctrine or practice, and for their mutual edification in love. And when the necessary officers of a church are chosen and ordained, they are prepared to attend upon all the institutions of Christ, and to exercise that discipline which he has appointed.
In the exercise of this discipline, they are to admit or reject
those who offer to join with them, as members of their christian society; which
is to be done with care, discerning and judgment. After proper acquaintance with
such, and a careful examination into their knowledge and belief of the most important
doctrines of revelation, and their experimental acquaintance with them, and cordial
approbation of them; if they appear to the church to understand and approve of those
doctrines which they hold important and necessary to be understood and believed,
in order to be real christians, and to be willing to devote themselves to Christ,
and observe all his commandments; and to make public profession of this, and enter
into a solemn covenant to obey all the commands of Christ, as members of that church,
they are to receive them as real christians,
When any who are members of the church shall fall from their profession and christian character, by embracing error, or any unchristian practice, of which there is sufficient evidence; and after proper methods taken with them to bring them to repentance and reclaim them, without success; they are to be rejected and cast out of the church, as unworthy of a place in the visible church of Christ: But may afterwards be received again, upon their giving proper evidence of true repentance.
There is to be special care taken of the children of the church,
viz. the children of those parents who are or have been members of the church, who
have dedicated them to Christ, in the ordinance of baptism, and have been received
by the church, as visible members of Christ, the lambs in his flock, in the manner
and on the grounds which have been before explained. Every adult member of the church
ought to be concerned that these should have a christian education, and watch over
one another, with respect to this, and direct, admonish and exhort those who appear
negligent and deficient in their duty to their children. And every gross and continued
neglect ought to subject the person guilty to the censure of the church. And when
the children arrive to an age in which they are capable of acting for themselves
in matters of religion, and making a profession of their adherence to the christian
faith and practice, and coming to the Lord’s supper: If they neglect and refuse
to do this, and act contrary to the commands of Christ in any other respect, all
proper means are to be used, and methods taken to bring them to repentance, and
to do their duty as christians. And if they cannot
V. The general rule of exercising discipline towards those
members who give offence in words or conduct, and which is applicable to every
case, is given by Jesus Christ in the following words: “If thy brother shall
trespass against thee, go and tell him his fault between thee and him alone: If
he shall hear thee, thou hast gained thy brother. But if he will not hear thee,
then take with thee one or two more, that in the mouth of two or three witnesses
every word may be established. And if he shall neglect to hear them, tell it
unto the church: But if he neglect to hear the church, let him be unto thee as
an heathen man and a publican.”
It has been supposed by some, if not generally, that this direction respects private and personal offences only, and that it is not applicable to general and public offences. But perhaps this will appear to be a mistake, when the matter is properly considered; and that the method and steps here pointed out, are to be taken with every offender, as most agreeable to the dictates of christian love, and best suited to reclaim such; and the most proper regulation and guard to prevent unreasonable and frivolous complaints being brought to the church.
When a member of the church acts contrary to his christian profession,
and transgresses any of the laws of Christ, and walks disorderly, he trespasses
or sins The word in the original αμαρτηση translated trespass, is the
word which is used for sinning. It is so translated in the
And however public the offence may be, every individual ought
to be disposed to make private application to him first, unless some other person
shall do it, before he speaks of it to others; and to consider this as necessary
in order to obey the command of Christ, and the law of love, which ought to govern,
in every step taken in such a case. Perhaps the person offending does not view what
he has done in a true light, or think himself guilty of unchristian conduct, or
does not know that others are offended with him. And if he should have his crime
properly set before him in a private way, he might be made sensible of what he had
done, and that he had given just offence, and voluntarily make christian satisfaction
by a public confession, without any public accusation, or process before the church.
If the brethren were all under the proper influence of christian love, and felt
that concern and tenderness towards an offending brother, which is the attendant
of such love, such a method would doubtless appear most agreeable to them, and they
would be ready to take it, whenever there is opportunity and a call to do it; and
it will be peculiarly agreeable to them, to have a brother who has sinned, reclaimed
in such a private and easy way. And it is presumed there is no christian who is
a member of a church, who would not wish to be treated in this manner, if he should
in any instance give offence to any or all of his brethren: and who would not think
it a privilege to be in union with brethren who would deal thus privately and tenderly
with him, whenever he should give them any just, or supposed ground of offence:
and therefore if he should neglect to take this method with any of his brethren
who should give offence to him, he would not do to him, as he would desire others
to do to himself, and so transgress the law of love, and this wise law of Christ,
which commands christians to endeavour to heal every offence, in the most private,
easy
On the whole, it will doubtless appear to all who well consider
the matter, that the rule our Saviour has given It has been supposed by some, that the direction in this passage
to go to an offending brother, “and tell him his fault between thee and him alone,”
is applicable to no case hut such wherein none knows of the fault of which the brother
is guilty but the person who applies to him. But I this can of be true: For in such
a case he would not be able to prove to the church, or any one, that his brother
has been guilty of any fault; and therefore has no right to take one or two
more to deal with him, or to speak of it to any person in the world. It must remain
a secret between, him and his brother; and to tell it to others would be a violation
of the law of love, and a real slander; and would expose himself to suffer as
a slanderer of his brother, having spread an evil report of him, which he cannot
prove. Therefore, in the case of a trespass mentioned by Christ in this passage,
it is supposed that it can be proved by other witnesses than him who tells him his
fault, or those whom he takes with him in the second step; otherwise he cannot take
such a step; and it is so secret that though he knew the fact to be true, he may
not speak of it to any one; and cannot be a matter of public discipline. If it be asked. What an offended brother can do in such a ease?
The answer is plain and easy. He ought to deal with his faulty brother privately,
and try to convince and awaken his conscience, and bring him to repentance. But
if he remain obstinate, he must leave the matter in secret till the day of judgment,
and continue to treat his brother before the world, and in the church, as visibly
in good standing, and a visible christian, as he really is, whatever be the secret
sins of which he is guilty.
IV. When the accused person is thus regularly brought before the
church, if they judge he is censurable, and he remains impenitent, and will not
hear them; or if he refuse to appear and answer to the complaint, when desired,
he is to be rejected and cast out of the church; and cannot be restored again, without
a proper manifestation of repentance. This is expressed by Christ in the following
words: “But if he neglect to hear the church, let him be unto thee as an heathen
man and a publican.” That is, consider and treat him as you are accustomed to view
and treat heathens and publicans.—The apostle Paul expresses the same thing
Such a treatment of an excommunicated person is proper and necessary,
in order to answer the ends of the censures of the church, so as to have their
desired effect. By this their authority is exercised, maintained and kept in view,
and their particular abhorrence of the character and conduct of the censured person
is constantly expressed to him, and to the world; and the distinction between him
and those who are in good standing, and his awful situation, is made manifest in
all their conduct towards him: And it is suited constantly
VII. The brother who commits a fault, by which he falls under the censure of the church, may be restored to good standing again, by reformation, a public confession, and profession of repentance, and not without this.
Some have thought that a confession before the church only is sufficient in order to a person’s being restored to good standing; and that this is all that can be reasonably required. But it ought to be considered, that the church is a public society, a city set on a hill, which cannot be hid; and their light is to shine before others. When a christian falls from his profession in his conduct, he puts out his light before others, as well as in the sight of the church, and cannot recover it, and cause it to shine again, but by a profession of repentance, and condemnation of himself, before them, or in their sight. And a true penitent will desire to do this before all to whom the knowledge of his crime may have come, and wish all may know that he does repent. A contrary disposition to this is found only in the impenitent.
VIII. It is to be observed, that Jesus Christ has pot given to his church any authority to inflict any corporeal punishment on men for disobedience to his laws; to imprison or fine them, or subject them to any worldly inconvenience, except what is implied in casting them out of the church, and treating them in the manner mentioned above.
All that has been done of this kind in the christian world, by the professed followers of Christ, has been an abuse and violation of the laws of Christ, and has proceeded wholly from an antichristian spirit. The kingdom of Christ is in this respect, as well as others, not of this world.
IX. On the whole, it is observable, that the prevalence of the
spirit of christian love is necessary in order to the proper and useful practice
of discipline in the
EVERY doctrine which comes into the system of truth, exhibited
in divine revelation, and which has been brought into view, in the preceding
work, is, in a greater or less degree, practical; and the whole, considered in a
collective view, do lead to, and involve every thing essential in the whole
system of christian exercise and practice, which consists wholly in practising
the truth, or walking
in the truth.
The temper and exercises of a christian, which take place in the
view of revealed truth, have been in some measure brought into view and described
already.
There is no real obedience, or any thing morally good or evil
in mere words and external actions, considered as unconnected with the heart, and
aside from the motives and affections of which they are the fruit a id expression;
for all obedience and virtue consist in the disposition and exercises of the heart;
and in the expressions and exertions of it, in words and external actions: And
when the latter are not the fruit and genuine expressions of the former, whatever
they may be, there is no holiness or moral good in them. And when they are the fruit
and production of a wrong and sinful disposition, motives and exercises of heart,
they are bad fruit, and, considered in this connection, are sinful. This is expressly
asserted by Christ: “Either make the tree good, and his fruit good; or else make
the tree corrupt, and his fruit corrupt. A good man, out of the good treasure of
his heart, bringeth forth good things: And an evil man, out of the evil treasure,
bringeth forth evil things.”
Mankind in their state of depravity and blindness are liable to make great mistakes, not only with respect to real holiness of heart, in what it consists; but as to the way and manner in which an honest and good heart is to be expressed in words and actions; and therefore stand in need of particular instruction and direction with regard to this. God has been pleased to furnish man with direction, in the revelation which he has given, and has abundantly taught us how, and in what manner we are to express that love, in which all holiness consists, and what are the natural effects of it, in words and actions, on different occasions, and towards different objects. This is done more summarily in the ten commandments spoken from Mount Sinai by God himself, in the audience of all the people of Israel, and afterwards written by him on two tables of stone. But this is more particularly taught and explained, by numerous precepts respecting our conduct on various occasions, and towards different objects and persons; and by the history and example of good men; and especially by the precepts and example of Christ.
By these, the conduct which is a proper expression of love to God and to our neighbour, including ourselves, is so particularly delineated, that they who are under the influence of this love are not exposed to make any great mistakes; but will be directed and excited to all christian practice, in each branch of it.
I. Christian practice, as it more immediately respects God, and the things of the invisible world, which is the practice of piety, consists chiefly in the following things:
1. A public profession of a belief of the great, important truths
and doctrines, contained in divine revelation, and sincere approbation of them;
a profession of repentance and faith in Jesus Christ: and that we do dedicate and
devote ourselves to his service, submitting to him as our Lord and Saviour; promising
to obey all his commands, and attend upon all his ordinances: At the same time,
professing love to the visible disciples of Christ, and a desire to join to a society
of such, who are mutually engaged to promote the cause and kingdom of Christ in
the world, and maintain his worship and ordinances,
2. If a person has not been baptized in his infancy, a submission
to this commanded rite is required of him, as a christian, without which no profession
of faith and obedience to Christ, is to be considered as credible, or can constitute
him a visible christian. If he has been baptized in his infancy, and so made a visible
member of the church, in the sense explained above, his approbation of this, and
of all that is implied in it, must be expressly or implicitly declared in the public
profession which he makes. And when such a professor who is
3. A serious, devout, and constant attendance on all the religious
institutions of Jesus Christ, is an important port of christian practice. These
are public worship; consisting in prayer, singing praise to God, and hearing the
word preached. Attending on the Lord’s supper, whenever it is administered in
the church to which he belongs. A careful and strict observation of the
christian Sabbath, in abstaining from all secular business, labour or
recreation; except that which is of real necessity; and works of charity and
mercy; and devoting the whole day to religious exercises, in public and more
privately. This is an important part of the practice of christian piety; arid
every branch of the christian’s exercise of piety will commonly keep pace with
his observation of the Sabbath. If a christian feels in any good measure as he
ought to do, this will be a high day with him, as in a peculiar manner
consecrated to the honour and service of Christ. He is ready to welcome it, on
every return of it, with peculiar satisfaction and joy; and be concerned to
order his worldly circumstances and business, so as to have the least possible
interruption, in the duties of the Sabbath. Thus he will turn away his foot from
the Sabbath, from doing his worldly pleasure on God’s holy day; and will call
the Sabbath a delight, the holy of the Lord, and honourable; and will
conscientiously honour him, not doing his own ways, nor finding his own
pleasure, nor speaking his own words.
4. A free and cheerful contribution for the support of the gospel
and public religion, according to his ability, and opportunity, is a necessary part
of the practice of a christian. This cannot be maintained and supported,
according to the institution of Christ, without cost and
5. A serious, pious manner of conversation, which is the proper
effect and expression of a belief of the great truths of christianity, and a sense
of their importance and excellence; being ready to speak and hear of the things
of religion on all proper occasions; speaking of God, his works, and ways, and institutions,
and the things of the invisible, eternal world, as being realities, and with becoming
reverence and solemnity; and carefully avoiding all vain, trifling conversation.
“Let no corrupt communication proceed out of your mouth, but that which is good
to the use of edifying, that it may minister grace unto the hearers.”
6. The
christian ought to give great and constant attention to his Bible, reading and studying
it daily, that he may know what is the will of God there revealed, and understand
the important truths it contains, and that they may be more and more impressed on
his mind, and be plain and familiar to him. “His delight is in the law of the Lord,
and in his law doth he meditate day and night.”
7. The pious education of children, and of all who are under his care, is a duty comprehended in the practice of piety. This consists in family government, and giving them religious instruction, at all proper opportunities, and in advising, exhorting and admonishing them respecting their religious exercises and conduct. This was strictly enjoined on the children of Israel, as has been particularly observed in a former chapter; and is implied in St. Paul’s direction to christian parents to bring up their children in the nurture and admonition of the Lord.
8. Prayer, or devotion, is a great and important branch of christian
exercise and practice, and is the constant employ of a pious heart, and essential
to true christianity. This comprehends, adoration, confession, petition, thanksgiving
and praise; of all which God the Father, Son, and Holy Ghost, is the immediate object.
Adoration consists in thinking and speaking of the divine perfections, character
and works, in devout addresses to Him. And as this is to be done with veneration,
and a sense and acknowledgment of the divine worthiness, excellence, and glory,
consisting and appearing in these, which is praise: Therefore, adoration and praise
are not to be distinguished, so as to be considered distinct and separate from each
other. Confession consists in an acknowledgment made to God of our sins, unworthiness,
guilt and misery; and of our absolute dependance on God for every good. And profession
may be considered as implied in this, of repentance, and dependance on God for pardon
and all the good we want, in a belief and approbation of the truths contained in
divine revelation. Petition, is making request to God, and asking for the good things
which we want and desire for ourselves, or others, or for any good which appears
to us desirable, and not contrary to the revealed will of God to grant or do. Which
petitions are always to be made with an unreserved, absolute resignation to the
will of God. Thanksgiving consists in expressing our gratitude to God, for all the
expressions
Prayer, taken in this large sense, as comprehending all this,
even the whole that is implied in addressing God and holding intercourse with him,
in secret, private or public, is much spoken of in scripture, and recommended by
many precepts, and examples of pious men, and of Jesus Christ himself. He spake
a parable to show, that men ought always to pray, and not to faint, and to encourage
them to do it.
The christian is always near the throne of grace. God represents
his ear as always open to the cry of them who look to him, and trust in him. The
Mediator has opened the m ay of access to God, for sinners, and bid them ask all
good things in his name; and promises that they shall be heard, and have their
petitions granted. Therefore, we may have free access to God, on all occasions,
and at all times, and we may pray always, with all prayer; and this is both the
duty and interest of a christian. Wherever he is, whatever be his circumstances
and business, his heart may rise to God in any part of devotion, petition,
thanksgiving, praise, &c. in desultory ejaculations, and he pour out his heart
before God, in groanings which cannot be uttered in words. With this sort of prayer, every
christian is acquainted,
Set times of secret prayer, also, come into the practice of a
christian; when he retires from the world, and out of the sight of men, and summonses
his heart to attention to the worship of God in secret. Of this particular kind
of prayer, Christ speaks in the following words: “But thou, when thou prayest, enter
into thy closet, and when thou hast shut thy door, pray to thy Father which is in
secret, and thy Father who seeth in secret, shall reward thee openly.”
Social prayer is also a duty, in which christians join with each
other in worshipping God, in a greater or less number, more publicly or less, according
to their particular connections, and special occasions. It is highly proper, and
greatly beneficial, that each family should practise social worship together, and
as a family daily, and in a constant, uninterrupted course. They have many family
wants, mercies and afflictions, which are changing, and may be renewed from day
to day, and which call for particular acknowledgment, confessions and petitions,
which cannot be so properly made in any other way, but by the family uniting together,
morning and evening, in social worship. And this, when properly practised, tends
to keep up a view and sense of the things of religion, in the members of the family,
and to solemnize and quicken all of them. And it cannot be conceived how parents
and heads of families can properly educate their children, and those of whom they
have the care, in the nurture and admonition of the Lord, and treat them in the
best manner that tends to form them to piety and religion, if they do not pray daily
with Devout singing in families seems to be a proper part of family
worship. It has been, and now is, practised by many devout families. Christians
are directed to sing psalms and hymns; and they doubtless did it in their families,
as well as more publicly. They taught and admonished one another in psalms and hymns,
and spiritual songs, singing with grace in their hearts to the Lord.
A number of instances of our Saviour’s praying with his disciples,
which were his family, are mentioned; and there is no reason to think, these were
the only instances; but they are so related, that it is reasonable to conclude,
that this was his constant practice.
It is also agreeable to the nature and dictates of the christian
religion, that persons of different ages and sexes, should unite and form themselves
into different societies, and meet together at times and places upon which they
shall agree, as most convenient for prayer and religious conversation, or reading
the word of God, or books suited to instruct and excite them to their duty. This
tends to promote religion, to keep up a sense of it on the
The prayers and devotions of public worship are to be constantly
attended with a serious and decent behaviour, so as not to disturb, but promote
and assist others, in this part of public, solemn devotion. The constant practice
of secret, family, and other social prayer, which has now been mentioned, is suited
to prepare for this more public and solemn worship. “Keep thy foot when thou goest
to the house of God, and be more ready to hear, than to offer the sacrifice of fools.”
9. Fasting is to be joined with prayer, at certain times, and
on special occasions. Religious fasting consists in abstinence from common food
and drink, for a certain time, longer or shorter, as shall be found most
Before this account of the devotion which is essential to the practice of christians is dismissed, it will be proper to consider the following question.
Question. It is granted, that the scripture reveals an omniscient and unchangeable God: And at the same time directs and commands men to pray. But how these are consistent, is not so readily seen. What encouragement or reason can there be to pray to an omniscient and unchangeable God?
Answer 1. If there were no omniscient, unchangeable God, there could be no just ground, or reason for prayer. On this supposition, there would be no God; for none but an omniscient and unchangeable Being can be God. But if this were possible, and God were changeable, there would be no reason to trust in him for any thing; because what he would be disposed to do, and whether he would grant any petition made to him, or fulfil any of his promises, would be utterly uncertain; and, therefore, there would be no ground and encouragement for prayer. Bui if there could be any encouragement to pray to a changeable being, and we knew he was able to grant, and could give whatever we asked of him, and do as we desired, it would be the greatest presumption to ask him for anything, unless we knew it was for our own good, and for the general good, to have it granted: and so might set ourselves up as judges, directors, and governors of the universe. Therefore, the truly humble, pious person, would not dare to pray for any thing, if God were not omniscient and unchangeable. Hence it follows, that if there be any reason and encouragement to pray at all, it must be, because God is omniscient and unchangeable. The truly pious do not set up their own will, or desire any petition which they make should be granted, unless it be consistent with the infinitely wise, good and unchangeable will of God.—To this they refer all, and in this they trust, with the most pleasing confidence, and say implicitly or expressly, in all their petitions, “If it be consistent with thy unchangeable, wise and holy will: Not our will, but thine be done, whatever it may be.” Any petition which is put up with a disposition contrary to this, is an act of impiety, and enmity against God.
Answer 2. There is good reason, and all desirable or possible encouragement to pray to an omniscient, unchangeable God. For,
1. It is reasonable and proper that the pious should express their
wants and desires to God, and their dependence on him, and trust in him for the
supply of their wants. If they have such wants and such desires, and feel their
dependence on God for a supply, and
2. Asking God for the favours they want is suited to prepare them
to receive them, and fit them for the mercy he designs to bestow upon them, so as
to render it the greater and better to them. Though God be unchangeable, the christian
stands in need of being changed; the change is therefore to take place in him. And
nothing can be more suited to prepare the christian to receive good things, than
a proper asking for them, and the views and exercises implied in this. The expressing
our wants and our desires to God, in a particular and solemn application to him.
and our dependance on him for help, and trust in him, and our conviction and sense
of his sufficiency for us, tends greatly to strengthen these views, feelings and
exercises of the heart, and to excite and maintain the constant exercise of them;
and to form the mind more and more to a preparedness to receive them, as a free
gift from God, and to render the blessings which are asked more sweet, and of greater
worth to the soul. In this view, the reasonableness
3. From the foregoing, it appears, that prayer is a real,
proper and necessary mean of obtaining and receiving blessings from God; and as
much so, as if he were not omniscient and unchangeable. Though God has
determined to bestow blessings on men, this docs not exclude the means by which
they are to be received, but necessarily supposes and includes them; and prayer
is one of them. Therefore, when God had declared by the prophet Ezekiel, what
blessings he determined to bestow on his church and people, he nevertheless
said, “I will yet for this be inquired of by the house of Israel, to do it for
them.”
4. Hence it appears, that God hears the prayers of his people, and regards them as much, and as really answers them, and they receive blessings as really and as much by this mean, and in answer to them, as if he were not unchangeable. Therefore, there is as much reason, and as great encouragement to pray, as if he were changeable: Yea, and much more; for it has been shown, that if he were not unchangeable, there could be no safety in trusting in him, or encouragement to pray to him.
5. The satisfaction and pleasure, that is to be enjoyed by the
christian in prayer and devotion, is a sufficient reason for it, and encouragement
to practise it, if there were no other. This is not performed by the pious christian,
as a task and burdensome duty; but as a privilege and high enjoyment. The benevolent
friends of God have great support, enjoyment and happiness in casting all their
care upon him, and expressing the desires of their heart to him; and “by prayer
and supplication, with thanksgiving, making known their requests to him.” They would
pray, were it only for the enjoyment which they have in exercise, and say in their
hearts, “I will call upon God as long as I live:” While others restrain prayer
before God, and say, “What is the Almighty, that we should serve him? and what
profit should we have, if we pray unto him?” They are pleased with the way which
is opened for sinners’
II. Christian practice consists, in part, in a proper conduct towards our fellow men, or in that conduct of which our neighbour is the more immediate object: and is employed in relative and social duties. And this consists wholly in obeying the law of love; in loving our neighbour is ourselves, and in expressing and. acting out this love, in the most natural and proper manner, in words and actions, on all occasions, and at all times. All this is comprised in the two following particulars:
1. In doing justice to all with whom we have any concern and
connection: In giving to every one what is his due, what lie has a right to from
us; which is opposed to every instance, and the least degree of dishonesty find
injustice, whereby any person is injured by words or actions, in any of his
interests, in his name, estate or person. The least violation of the rights of
any person, by taking or withholding from him anything which is his due, and to
which he has a right, is contrary to that comprehensive precept of Christ, of
which every rational man cannot but approve in his conscience. “As ye would that
men should do to you, do ye also to them likewise.”
2. Benevolence is expressed and acted out farther, in doing good
to all men, and promoting their true interest and happiness, as far as we have opportunity,
or according to our capacity, and the advantages we have to do it. This is necessarily
included in loving our neighbour as ourselves; and in doing to others, as we would
they should do unto us: And is expressly commanded
These two generals comprehend a great number of particulars, some of which must be mentioned.
1. Speaking the truth in all cases, and at all times, in opposition
to every instance and degree of falsehood, and deceiving our neighbour. This
includes a punctual fulfilment of all covenants and promises we make with men;
and the cartful and exact payment of all just debts; honesty and uprightness in
all our dealings with our neighbour; taking no advantage of his weakness, ignorance
or necessity, and dependence on us. And we are not only to be concerned to conduct
honestly, but to take special care and pains to appear in the view of others to
do so, and guard to our utmost against all contrary appearance. Our love to Christ,
to our neighbour, and ourselves, will lead to this; and it is commanded by the
apostle Paul. He directs christians, “To provide for things honest in the sight
of all men.”
2. Taking great care and pains, and doing their utmost to live
in peace with all men; and to preserve or make peace between others with whom
they have any influence and connection as far as this is possible, consistent
with truth and duty. Christians live in peace with all men as far as is
possible, and are peace makers, so far as is in their power; and are disposed,
when it is consistent with
truth and duty, to give up their own right and interest, for the sake of peace.
They are concerned, and study and endeavour to “Give no offence, neither to Jews
nor Gentiles, nor to the church of God. But to please all men, in all things, not
seeking their own profit, but the profit of many.”
3. Giving all the assistance and relief in their power to others
who are suffering under temporal bodily wants and distresses; being disposed to
do good, ready to distribute, willing to communicate, and minister to the help and
comfort of others, as far as they have ability and opportunity.
4. As christian benevolence seeks the greatest good and happiness
of all, so far as is consistent with the greatest general good; and considers
man as capable of infinitely better and greater good, than any carnal or worldly
comfort and happiness; and views him as infinitely miserable, unless he be renewed,
and saved by Jesus Christ: the christian is disposed to do ail in his power to prevent
the eternal destruction of men, and promote their salvation, by their becoming
real christians. In this view he attempts, according to his ability, opportunity,
and station in life, and connection with others, to instruct the ignorant, convince
and reclaim the erroneous, reform the vicious, and awaken the attention of all to
the great truths and important duties of christianity, “If by any means he may
save some.” And he exercises a constant care and watchfulness with respect to
all his words and conduct before others, not to say or do any thing which would
tend to prejudice them against true religion, or be any way injurious to their souls;
but, on the contrary, to speak and act so, on all occasions, as shall tend to remove
prejudices against the truths and ways of Christ, and lead them cordially to embrace
the gospel: and to cause his light so to shine before men, that they may see his
good works, and glorify his Father which is in heaven.
5. As christianity forms the true christian to a tender concern
both for the temporal and eternal interest of all, and aims to conduct so as not
to hurt it in any respect, but to promote it; so he is particularly tender of the
character of others, and careful not to injure it, by backbiting, speaking evil
of them, and slandering them. And this requires the more care and resolution, as
the contrary is so common among men, and even many professing christians; and as
the tongue cannot be properly bridled with respect to this, without constant care
and watchfulness. christianity forbids all slander, backbiting, and speaking evil
of others, as this is directly
First. He does not make or spread an evil report of others, which is not true; or which magnifies the faults of which they may be guilty, and represents them worse than they really are. This he avoids, as contrary to truth, and the highest kind of slander. He will not only, not make a false report, and spread it; but will not take up an evil report concerning others, and spread it; merely because he has heard it asserted by others, while he has no certain evidence of the truth of it. For this is contrary to- the law of love, and real slander, however commonly it may be practised by men.
Secondly. He will not speak of the evil conduct of any person,
of which he knows him to be guilty, or divulge that to any one whomsoever, which
is known to no one but himself, and the person who is guilty, and which therefore
he cannot prove to be true. For this is contrary to loving our neighbour as ourselves;
and is real slander. If we ourselves should be guilty of any action which is very
wrong and odious, we should not be disposed to speak of it to others, or if we should
do it, it would be wrong, and an addition to our crime. And though it should be
done in the view of some one person, he would have no right to discover it to any
one else; but is obliged to keep it an inviolable secret in his own breast, as he
cannot speak of it to any other person, consistent with loving his neighbour as
himself. And if he do speak of it, and spread this evil report of his neighbour,
of the truth of which he is not able to give any evidence, but his own assertion,
which is no proof, he is guilty of slandering his neighbour, and it is proper that
he should suffer as a slanderer. At least, he ought to be considered as a slanderer,
and is justly exposed to suffer as such. If it should be asked, Whether the person who is really guilty
of the evil deed, though there can be no legal proof of it, ought not to confess
it, seeing he knows it to be true: And how can he deny it, consistent with truth?
The answer is, The guilty person has no more call or right to confess and
publish his fault, than if the other had not reported it, and therefore he
cannot do it, consistent with his duty. The other person has declared what he cannot prove; and therefore has done it in
his own wrong; and it really remains as much of a secret, as if he had not
asserted it. Nor is his silence and refusing to say whether he be guilty or not,
in any degree, denying the fact, or intimating that the report is not true; or that it is true, and he is guilty. The person, who is in this manner accused
by a single evidence who reports it, without any circumstance sufficient to
confirm what he asserts, ought not to have the question put to him. Whether the
report be true, and he be really guilty? Because he has no right to answer in
the affirmative, if he be really guilty, agreeable to the report; and he cannot
answer in the negative consistent with the truth. But if any one, imprudently,
and without any right, do question him; he has a right to refuse to give any
answer, in the affirmative, or the contrary. His proper answer will be to this
effect: “Since my neighbour, or brother, has reported that I have been guilty
of such a crime, let him prove it. If he cannot, he ought not to be believed,
but must bf» considered as a slanderer, and is liable to suffer as such. And lie
who believes the report, and is disposed to treat me as if I were guilty, and
takes up this report and spreads it yet farther, injures me, and is guilty of
slander.”
Thirdly. The christian is bound by his religion not to spread
an evil report concerning his brother or neighbour, or make it more public than
it already is, though there be good evidence that it is true. If he hear an ill
report of his neighbour, or is a witness of some crime of which his brother is
guilty, among other witnesses, he will be sorry to see, or hear such evil things:
but will not go and spread them farther, by telling others of them. This would
not be consistent with his loving his neighbour as himself. For if a christian be
guilty of a fault, the more public it is, and the farther it is known, the more
disagreeable it is to him. And it is contrary to his duty, as well as to his inclination,
to publish his own faults, which otherwise might be kept more private. And he who
is disposed to publish his neighbour’s faults, and makes them more known than otherwise
they would be, is guilty of evil speaking, and real slander. But it must be here
observed, that there is an exception from this rule, when it is necessary for the
public safety and good, or the security of individuals, to have the more private
evil deeds, or bad general character of our neighbour made public; or when persons
are called to give evidence against men, and be witnesses of their crimes before
civil authority, in order to their being brought to proper punishment, for the
benefit of society, and the suppression of such evil deeds. Or when this is necessary
to bring an offending brother before the church, that he
Fourthly. While a christian is disposed not to publish the faults of others, to make them known, or speak freely of them, but to hide and cover them, as far as consistently with the public good, and the safety of his neighbour, and his duty; he will be ready to say every thing, which he can with truth, and consistently with his duty, in the favour of those in whom he sees some, and perhaps many faults. He will be more ready to speak of the good part of their character, than of the bad, and of those things which are commendable in them. And will appear in their cause, and vindicate them, when they appear to be too severely censured, and unjustly condemned.
6. Christian practice includes the faithful and punctual performance of all relative duties, founded in the different relations and stations in which persons stand in this life. These are various, and call for different and various duties; but may be all comprehended in the different relations included in superiors, inferiors, and equals. Love will form the christian to the duties required in those different relations; and they all consist in expressing this love in all proper ways in those different relations.
The first relations which are the foundation of all Others, are
those which commonly take place in a family, which require different duties. The
heads of a family are generally the parents, husband and wife. It is the duty of
the sexes in general, to enter into the marriage relation with each other, unless
their circumstances be so ordered, in divine providence, as to be inconsistent with
this. The standing command to mankind is, to multiply and fill the earth, in this
way, with inhabitants. And the command is, “Let every man have his own wife, and
let every woman have her own husband.” And there is no marriage but this of one
husband with one wife, consistent with the divine institution, or the good of mankind.
This is a peculiar and near relation,
Their natural affections to their children will give them pleasure in ministering to them, and providing for them. But christian benevolence will operate strongly, to prompt them to give them a religious education, to govern, instruct, exhort, and persuade them to the exercise and practice of piety, training them up for Christ.
The children, as soon as they become pious, and are capable of expressing a christian spirit, will be all obedience and submission to their parents, and will delight to please, comfort and honour them in all proper ways. As brethren and sisters they will be united in the most sweet bonds of christian love, added to their natural affection to each other, living in the most happy peace and harmony, and striving to serve and please each other in constant acts of kindness. And if there be any other domestics, they will quietly, and with fidelity, prudence and cheerfulness, do the duty of their place, so as to be most useful and comfortable to every member of the family, taking care that nothing be wasted and lost; but that the best interest of the family is secured and promoted. Thus regulated and happy is every family, where the true spirit and practice of christianity take place in a proper manner and degree.
Different families, and the individual members of them, are connected
with others by natural relation, near neighbourhood, &c. from whence arise a number
of
christianity
lays the best and only foundation for true friendship: by the influence, and in
the exercise of this, friends may be formed, and the most endearing and happy friendship
take place, and be cultivated. There is a peculiar friendship between christians.
They love one another with a peculiar love of benevolence and complacency: and therefore
are disposed, as they are commanded, to acts of beneficence and kindness to such
especially, and in the first place.
The christian, considered as a citizen, and a member of civil society, connected and supported by civil government, is a peaceable and useful member, sincerely seeking the public good, and ready to promote it in all proper ways, acting with fidelity and discretion, according to his ability, circumstances and station, whether he be a ruler or subject. As a subject he submits to civil authority, and obeys, and does what he can to support the laws of civil society, carefully performing every social duty, desiring “to lead a quiet and peaceable life, in all godliness and honesty.” And as a good and faithful member of the community, he will be ready to join with them in all necessary and proper ways to defend themselves from the unreasonable and violent assaults which others may make upon them, to destroy them.
Every christian is, or ought to be, a member of some particular
church or society of christians, united in solemn covenant, to serve the Lord Jesus
Christ, support and promote his cause and kingdom; maintain his worship and ordinances;
and watch over, and assist each other, in christian love, and mutual forbearance,
tenderness and faithfulness. The nature and design of such a church, have been considered
above. This is a society distinct from civil or worldly communities, and independent
of them, and there are relative duties peculiar to the members of such churches.
They are to pay a particular respect to the elders of the churches, to esteem them
very highly for the sake of their work; and give them double honour: not only by
attending upon their ministry, and submitting to them, when they declare the truths
and duties which Christ has revealed and commanded; but also by giving them a sufficient
and decent support. They have much duty to do to one another, in faithfully attending
to that discipline which Christ has instituted, and practising it with prudence,
impartiality and resolution. They are also to provide liberally for the poor of
the church, and freely to contribute for the supply of their bodily wants, so that
none shall suffer for the want of the necessaries of life.
These duties of christians, as members of churches, are expressions of piety, and have been mentioned as such; but they are also relative duties, of humanity and mercy:—while every one attends to the duties of his place and station, according to the grace which is given unto him, so as to promote the peace and comfort of every individual, and the edification of the whole body.
III. There are duties included in christian practice, in which a man has a more immediate respect to himself, his own person, while they have a more remote respect to God and his neighbour.
Universal, disinterested benevolence, which is opposed to selfishness, desires and seeks the highest happiness of all, and therefore of the benevolent person himself, so far as is consistent with the good of others, and the greatest general good. And as his individual person is more immediately under his care, and as he is under greater advantage to take care of his own personal interest, than others commonly are; and as there are certain exercises and duties which respect himself more immediately, which are necessary for his own personal comfort and greatest happiness, as well as for the greatest good of others; these are essential to the christian character, and necessarily implied, in loving our neighbour as ourselves. These duties may be ranked under the following heads.
1. Temperance and frugality in eating and drinking. The body requires constant nourishment by food and drink; and what of this is necessary for health, and to preserve a person in a state most fit to answer the proper ends of life, is commonly taken with pleasure. But all excess and intemperance in eating or drinking is hurtful to the intemperate person, and injurious to others with whom he is connected. The christian therefore is bound by the law of love to be temperate in all things; and to eat and drink for strength and health, and so that he may be best fitted for the duties of his station, and promote his own greatest enjoyment and happiness, and that of others. In this he is obliged to consult his own constitution, experience and circumstances, that he may find what degree and kind of food and drink are best suited for his health and usefulness; and not to gratify and indulge his appetites any farther than is necessary to answer these ends; but to keep his body under, and bring it into subjection to these rules. And in this way alone he can eat and drink, not unto himself, but to the glory of God.
2. Frugality, decency and prudence in apparel. The christian is to put on nothing superfluous, or to gratify pride, or any lust; but only that which is necessary, and best suited to answer the ends of clothing, in which some regard is to be had to a person’s station, business and circumstances in life. The christian, whatever apparel he is obliged to wear, or thinks proper to put on, ought to take care to be, and appear neat and clean, as the contrary is indecent, and tends to injure the health of the body. The short, but comprehensive and important command of Christ, being strictly and judiciously observed, would regulate and fix the christian’s practice, both in eating and drinking, and in putting on apparel: “let nothing be lost.”
3. Chastity in thought, speech and behaviour, is an important
christian duty. This is strictly commanded, and much insisted upon in the scripture.
Christians are commanded to “put on the Lord Jesus Christ, and make no provision
for the flesh, to fulfil the lusts thereof. Now the works of the flesh are manifest,
which are these, adultery, fornication, uncleanness, lasciviousness.”
4. A careful government and suppression of all those passions,
which disturb and ruffle the mind, and unfit persons for duty, and make them uncomfortable
to themselves and to others. As christians ought to govern their bodily inclinations
and appetites; and not to gratify, but suppress and mortify all those, so far as
they tend to hurt themselves or others; so they are under obligation to regulate
and govern their mental passions; and so to rule their own spirits, as to suppress
and lay aside all the angry, unruly passions, which are the production
5. A constant and careful cultivation and improvement of the mind,
in seeking, pursuing and acquiring useful knowledge, and wisdom. Solomon says “It is not good that the soul be without knowledge.”
This is the life and enjoyment
of the mind; and is unspeakably the highest and most noble kind of enjoyment, of
which a rational creature is capable. All the knowledge which a person of an honest
and good heart obtains, is useful to him, and puts him under advantage to be more
useful to others. This is not to be obtained, and a constant progress made in it,
without labour, by diligent attention and inquiry, in the improvement of all those
helps and advantages with which we are furnished. The objects of knowledge are various
and infinite; and the knowledge of any of them is not useless to a mind well disposed,
and every branch and degree of knowledge is suited to improve such a mind; it really
adds to its existence, and increases true wisdom, in a wise
And as God is infinitely the greatest part of existence, and includes
the sum of all the natural and moral world, and the knowledge of his moral character
includes the knowledge of his laws, moral government, and kingdom, and of all morality,
and of every thing necessary to be known in the moral world; the knowledge of God
is in scripture considered, as comprehending the whole.—“And this is life eternal,
that they might know thee the only true God, and Jesus Christ, whom thou hast sent.”
And this is one end which the christian ought to have in view,
among others, in his devotions and prayers, and in his daily reading and studying
the “holy scriptures, which are able to make them wise unto salvation, through
faith which is in Christ Jesus, being profitable for doctrine, for reproof, for
correction, for instruction in righteousness: That the man of God may be perfect,
thoroughly furnished unto all good works.”
6. The christian is diligent and faithful in attending to, and
prosecuting the business of his particular calling, in which he is fixed by divine
providence, in opposition to sloth, idleness, and mispense of time. He attends to
his own proper calling and business, and pursues that with industry, prudence and
diligence, and is not a busy body in other men’s matters; not an idle tattler, and
brawler, going from house to house, and spending his time in idle chat, which is
of no advantage to himself
1. FROM the above brief sketch of christian practice, and the character of a true christian, it appears that christianity is in the best manner suited to make those happy in this world, and forever, who cordially embrace and practise it; and to render society, whether public, or more private, beautiful and happy.
So far as the true spirit and proper practice of christianity
take place, it delivers each subject of it from those passions and lusts, which
war against the soul, and contain evil and unhappiness, even in the indulgence of
them; and it forms them to those views and exercises, respecting the most grand
and excellent objects, and that practice in which they enjoy peace of mind, and
conscience, and have the best and highest kind of enjoyment of which the human nature
is capable, which never can cloy or cease; but is in the nature of it reasonable,
pure and permanent. And it forms the christian to the highest and most excellent
kind of social felicity. It constitutes the best, most perfect and happy society
that can be imagined, or that is possible. It spreads the most happy peace through
the whole community, however large it may be, fixes every one in his proper place,
and makes him useful to the whole; and at the same time gives each individual the
highest satisfaction and pleasure, in being a member of such a society, composed
of the most excellent friends to each other, and to him:
And it must appear to all who properly use their reason, that piety, and the practice of it, is essential to the best good and greatest happiness of society, and of individuals in this world. It is that love which unites men to God and the Redeemer, and forms them to all the acts of piety, and gives them the highest enjoyment; which at the same time unites them to each other, and forms them to all social duties and enjoyments. The latter cannot exist without the former. Where there is no piety, there may be a sort of union in society, and a degree of enjoyment, in imitation of christian social virtues and duties; but it must be a low, mean thing, without any real benevolence, or proper, lasting foundation; and therefore not to be depended upon.
How greatly mistaken then are they, who do not consider the
exercise and practice of piety, as any part of social happiness, or in the least
advantageous to it, and leave christianity wholly out of their idea and scheme
of public virtue and social happiness! It is impossible there should be any
great degree of personal or public social happiness, without christian piety and morality,
founded, on christian principles: And so far only, as these take place, personal
and public happiness is secured and promoted. And they must certainly have a low,
debased, and corrupt taste for enjoyment and happiness, who think they can be more
happy, both personally, and in society, without real christianity than with it;
and are expecting and seeking it for themselves and the public, in opposition to
christian practice, and in disregard to the laws of Christ, and by an open violation
of them. Their enjoyment, considered personally and by themselves, or in society,
must be mean and low at best, and very unworthy of man, who is made capable of
unspeakably higher and more noble happiness in his own mind,
It will be asked by some, whether all this be not confuted by fact and experience, since christianity has not rendered societies and kingdoms happy, where it has been generally received and professed; and has been the means of the contrary, and produced contentions, cruel persecutions, and wars: And christians have contended with christians, and persecuted and destroyed each other?
Answer. That christianity has had no better and no more happy
effect where it has been in a sense received and professed, has not been owing to
the nature and tendency of it; but to the abuse of it, and opposition to it, and
a refusal cordially to receive it, and practise agreeable to the spirit, and revealed
laws of it. By this it has been perverted to very bad purposes, and made the occasion
of great mischief and unhappiness among men. Any one may be certain of this, by
attending to the Bible, and well observing what are the principles, rules and
practice there inculcated and prescribed; and what would be the certain effect,
if they were cordially received and obeyed. We must consult the Bible if we
would know what christianity is; what are the truths there revealed, and what disposition,
exercises and practices it does recommend and enjoin. And in this way alone can
we learn, and be able to judge of the nature and tendency of it, and see how far
it has been abused and perverted by men. He who will attend to the Bible with impartiality,
candour and discerning, will be sure that whenever the truths and religion there
revealed shall be properly received, and reduced to practice by all the people;
and christianity shall have a genuine and complete effect, it will effectually
banish all the evils which now take place in society among men, whether more private
or public, by putting an end to all unrighteousness and oppression, unfaithfulness
and fraud; to all contention and war, pride, ambition and selfishness, and to the
indulgence of every lust, in word or conduct, which tends to evil, or to hurt any
one. And on the contrary, it will introduce that uprightness, and
The scripture foretels the evils of which the gospel would be the occasion, by the abuse of it; and the opposition which would be made to it; and the corruption and apostasy, both in doctrine and practice, which should take place among the professors of christianity, which would be the occasion of persecution, and innumerable calamities. And these having actually taken place as they were predicted, is so far from being an objection to the truth and excellency of christianity, that hereby is exhibited a standing evidence of its divine original; and may justly be considered, as a pledge of the advantage and happiness which it shall produce in this world, in the last days, when it shall have its proper effect on the hearts and lives of mankind, which is also foretold.
The salutary influence christianity has had already in the world,
forming men to be peaceable, harmless, and useful members of society, in the practice
of righteousness and goodness, where the dictates of it have been in any measure
properly regarded and obeyed, of which there have been many instances, is sufficient
to convince every candid mind, that when it shall be no longer abused and perverted
to evil purposes, by men of perverse minds, but universally understood, embraced
and practised; it will render mankind and society unspeakably more happy than they
have ever yet been, or can be, while men are ignorant of it, or refuse to regard
and obey its dictates. That there is such a happy era coming, is abundantly foretold
in the divine oracles, when by the influence and power of the gospel, in the hand
of the exalted Redeemer, he will reign universally in the hearts of men, and they
shall obey him; and the happy effect of christianity shall be seen in fact and experience,
in extirpating all unrighteousness and violence from the
But the most complete and happy effect of christianity will take place, and appear in the fulness, importance, and glory of it, when the kingdom of Christ shall be brought to perfection in the future state; when the most beautiful, harmonious and happy society will be formed by it, in the exercise of love to God and to one another, by which the most perfect union, and the highest possible happiness shall exist forever. Here then we are to look, to see what is the nature and genuine tendency of christianity; and what will be the happy effect of it to individuals, and to society, when it has overcome all opposition, and shall reign in perfection, in the heart and practice of every member of the kingdom of Christ.
II. From this view of christian practice, and it being thus in ail respects suited to promote the good of mankind, and the welfare and happiness of society in this world, arises a strong and forcible argument that the Bible is from God, and christianity has a divine original.
They who reject the Bible as a revelation from God do generally confess that the rules of moral conduct contained in it are suited to promote the good of society, and the peace and happiness of mankind in this world: And that christian morality, and attendance on the institutions of the christian religion, public worship and instruction, tend to promote civility and good order among men, and the political good of society. In this they appear to be really inconsistent with themselves, and confute their own creed. For this being granted, (and grant it they must, or deny what is evident from reason and fact) the inference is clear and strong, that the Bible is a revelation from heaven.
Were the Bible a contrivance of man, of one man, or any number
of men, who joined to form a plan to promote the good of society, it cannot be reasonably
supposed
HAVING diligently and with care examined the holy scriptures to find what is that system of doctrines, truths and duties revealed there; and endeavoured to state them, and set them in a proper and clear light; and having at length finished what was proposed and undertaken, we may now look back, and upon a general review of the whole, it is presumed that the following conclusions may be deduced with clear and abundant evidence.
I. That there is a connection, consistence, and harmony in the system of truths, taken from the holy scriptures, stated and explained in the foregoing work.
Care and pains have been taken to support and prove each by the
sacred oracles; but it is hoped that all these considered collectively, and the
whole put together, and joined in one system, will, “like an arch, add strength
and firmness to each part,” and increase the evidence that every doctrine that
has been advanced as important truth, is indeed contained in the Bible, and so essential
to the whole, that it cannot be excluded and rejected
There is one chain, or consistent scheme of truth, which runs
through the whole of the Bible. And every doctrine contained in this divine plan
is not only consistent with the rest, but as much a part of the whole, as is each
link of a chain, so that not one can be broken or taken out, without spoiling, or
at least injuring the chain. In this view, the foregoing system is offered to the
examination of all, who are willing to search the Bible daily, and in the light
of that, to try every doctrine that has been advanced, that they may find, whether
they be agreeable to the scripture, and consistent with each other, or not; and
accordingly receive or reject them. It is not pretended, that every particular
article which has been mentioned, as matter of conjecture or probable, of which
there are some instances, or that is considered as more evident from scripture,
than the opposite, is essential to the system. If it be consistent with the whole,
it may be received, though it be not essential; and if it should be thought by
any, not worthy to be received, or not so evident from scripture as the contrary,
it may be rejected, and the contrary believed, perhaps, as consistent with the system
of connected truth. Of this every one will judge for himself. And though persons
may differ in their judgment on some sentiments of this description, which have
been mentioned; yet they may agree in receiving every doctrine which is essential
II. That there is no other scheme, or system of supposed truth, which is connected and consistent with itself, through the whole of it.
This follows as a necessary conclusion from the foregoing. If
that be true, therefore, this must be also true. There is but one consistent plan
of religious truth, which is revealed in the scripture; and another cannot be invented,
or exist, which is consistent with itself in every part. Therefore, if we can find
what is the system of doctrines revealed in the Bible, (and this we may and shall
do, if it be not wholly our own fault) we may be sure no other, which is throughout
consistent, can be found or is possible. As every divine revealed truth is perfectly
consistent with the whole truth; and every doctrine comes in, to make and complete
one whole, and is so connected as to make one uniform system, which is not capable
of any alteration, without rendering it imperfect: So error and false doctrine,
is always necessarily inconsistent with itself; and no system of error can be invented,
which is not inconsistent, and does not imply a contradiction. Thus error is always
crooked, and cannot be made straight. False doctrines may be, and often have been
advanced, and formed into a sort of a system, and have a degree of connection and
agreement with each other, and may be joined with some truths; and be made to appear
plausible, and even consistent with all truth, to a superficial, undiscerning eye;
and especially to a mind filled with prejudices against the truth, and real disgust
of it. But when these doctrines, or this system of errors, are critically examined
Those doctrines, which are inconsistent with the absolute supremacy and independence of God; his omniscience, unchangeableness, and infinite felicity; his infinite wisdom, rectitude and goodness, must be false doctrines; and all that are connected with them, and follow from them, must be also contrary to the truth, and are an implicit denial of the being of the true God, and inconsistent with any proper acknowledgment of him. The denial of the decrees of God, and that he hath foreordained whatsoever comes to pass, and all those doctrines which are implied in this, and follow from it, are inconsistent with this true character of God, and therefore are false doctrines, and an implicit denial of the being of the only true God, and inconsistent with all true piety, and if followed in their true consequences, will lead to universal scepticism, darkness and delusion.
Those tenets relating
to human liberty, and that moral agency of man, necessary in order to render him
capable of virtue or vice, praise or blame, which are inconsistent with the decrees
of God fixing all events, and all the actions of men, are inconsistent with the
divine character, and even with the existence of God; are inconsistent with the
holy scripture; and are inconsistent with themselves, implying self contradiction,
and the greatest absurdity; which, it is supposed, has been in some measure made
manifest in the foregoing work;
III. it appears from the whole of the foregoing, that it is of great importance, that the doctrines and truths contained in divine revelation, should be understood, believed and loved; that this is necessarily implied in the exercise and practice of true religion, without which there is no salvation.
If this were not important and necessary, there would be little
or no need of a divine revelation. This is a revelation of a system of truth, and
of duty; the foundation and reason of which is the revealed truth; and all obedience
consists in knowing, loving and obeying the truth. Therefore, were there no doctrines,
no truth and articles of faith revealed, no duty or obedience could be enjoined,
or know n. The Bible reveals a system of truth: It reveals the being and character
of God; his works and designs; the state and character of man; the person and character
of the Redeemer; his work and designs, and the way of salvation by him; what God
does, and what man must be and do, in order to his
The holy scripture, therefore, represents the knowledge and belief
of the truth, as necessary to salvation: That faith, without which men cannot
be saved, is “the belief of the truth.” “He that believeth shall be saved.” This
supposes some truth to be believed; and what can this be but the truths of the gospel;
the truth to which Christ came to bear witness? Were there no revealed truths,
there would be nothing to be believed; no objects of faith; for faith is a belief
of the truth. Surely none will say, saving faith consists in believing nothing,
or in believing a lie! Christ speaks of the knowledge of the truth, as necessary
in order to salvation, and peculiar to his followers. “If any man will do his
will,
he shall know of the doctrine, whether it be of God, or whether I speak of myself.”
And the knowledge and belief of the truth revealed in the Bible
is so important and essential to a christian, that all christian practice is denoted
by obeying the truth, “Obeying from the heart the form of doctrine which has been
delivered to them.”
Hence it appears, how contrary to reason and scripture, and to common sense, that position is, which has been espoused and maintained by many, either expressly or by implication, viz. That it is of no importance what men believe, or whether they believe the truths contained in divine revelation, or not, if their external conduct be regular and good. This position is of the most dangerous and evil tendency: For it wholly sets the gospel aside, and excludes that as altogether needless, which Christ says he came into the world to establish and promote. According to this it is of no importance whether christians act from principle, or not, or from what principle they act, if they act from any; or whether they believe or understand one truth contained in the gospel; or disbelieve and reject all. This makes all creeds and confessions of faith, or bearing witness to the truth, entirely useless and vain: And according to this, no candidate for admission into a church, or to the work of the ministry, ought to be examined as to his understanding and knowledge, or belief of any doctrine contained in divine revelation, as any qualification necessary in order to his being admitted: For however ignorant he may be of the principles of Christ, or whatever he believes, he may be as good a christian, and as fit for an officer and teacher in the church, as any other person whatever.
And the directions and commands which the apostle Paul gave to
Timothy and Titus, respecting the sound doctrines of the gospel, were highly improper;
or, at least, are out of date now. Such are the following:—“I besought thee
to abide still at Ephesus, that thou mightest charge some that they teach no other
doctrine. Take heed to thyself, and to thy doctrine. 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.
Hold fast the form of sound words, which thou hast heard of me, in faith and love
which is in Christ Jesus. The things which thou hast heard of me among many witnesses,
the same commit thou to
The consequence and evil tendency of the sentiment now under consideration appears from fact. That which is now called liberality of sentiment, and catholicism, which is spreading far and wide, and is celebrated by multitudes, as a most excellent, noble way of thinking, has its foundation in this. This liberality and catholicism discards all attachment to any particular system of truth, or belief of any distinguishing doctrines of the gospel, as useless and hurtful; and holds that it is no matter what a man’s religious creed or practice is, or whether he regards any, or not; as he may be a good man, and go to heaven without any thing of this kind. This really renounces the Bible, and paves the way to infidelity: And this leads on to the darkness and horrors of atheism itself.
IV. From the foregoing system of truths and duties, which is contained in the Bible, and taken wholly from it, arises the most clear and satisfying evidence that it is a revelation from God, and no human invention: “But holy men of God have spoken and written it, as they were moved by the Holy Ghost.”
The evidence that the Bible contains a divine revelation has been
in some measure exhibited and considered, in the first chapter of this System: especially
what is called the external evidence. And some of the internal evidence was mentioned:
And it was observed, that this would be made to appear in the clearest arid most
advantageous light, by prosecuting the inquiry concerning the doctrines and duties
revealed and inculcated in this book; which was then proposed. This is now
Here the true God is represented in his glorious character, subsisting
in a manner infinitely above our comprehension; yet suited, so far as we can conceive,
most perfectly to accomplish his revealed designs, and to raise creatures, the
objects of his love, to the highest happiness. He is clothed with unlimited power,
wisdom and goodness, absolutely independent, self-sufficient, and all-sufficient;
and has fixed on a plan of operation, which is wise and good, like himself; including
all his works, and every event that shall ever take place, suited in the highest
degree to glorify himself, and effect the highest good and happiness of the creation:
And they must be blessed who love and trust in him. His law is perfectly right,
wise and excellent, and expresses the moral character and perfections of God; is
infinitely important, and must stand forever, as the only rule of moral rectitude:
And every one must be happy so far as he is conformed to it. Here rebellion against
God, and violation of this law, is represented in the infinitely evil and malignant
nature of it; and all the dispensations and works of God, and his conduct towards
his creatures, are suited and designed to make the clearest and most lasting display
of this. Here is revealed the way in which mankind are become universally sinful,
mortal and miserable; and the infinite guilt and misery of their state is discovered;
and that they are totally ruined and lost in themselves. This lays the only foundation
for the discovery of infinite benevolence and sovereign grace in the redemption
of man; and is the ground of the existence and revelation of the person, character
and works of the Redeemer, and salvation by him. And every thing relating to redemption,
is in the highest degree suited to make the brightest and most glorious manifestation
of the power, wisdom, righteousness,
And the exercise and practice of piety, righteousness and benevolence in all the branches of religion and christian morality, which consist in conformity of heart and life, to the doctrines and precepts contained in the scripture, is the only way to render every man happy in this life, in their various connections, and proper business, and in the use and enjoyment of the things of this world. And were this to take place universally, it would necessarily form men into the most happy society that can take place in this state; and at the same time rectify and enlarge their hearts, and raise their pleasing hope and prospect of glory and honour, and immortality, in the favour of God, and the society of all his friends, in the everlasting kingdom of the Redeemer, in consequence of their patient continuance in well doing.
When all this, and more, which might be mentioned, and will naturally
come into the view of him who properly attends to the subject, is well considered,
together
It is true, indeed, that in order to discern the internal evidence
of the truth of the holy scriptures, and see it in its true, clearest and most convincing
light, the mind must possess a right taste, and be friendly to true wisdom; for
the great and leading truths of divine revelation are more objects of taste, than
of mere speculative reason, and cannot be discerned in a true light, in their true
beauty, excellence and importance, without the former, and by the latter only. Wisdom
is seen and justified only by the children of wisdom; and not by the children of
folly and vice, who are under the power of a false taste and disposition of mind,
which necessarily blinds the mind to the beauty, excellence and consistence of the
things and truths of the highest concern in the moral world. But he who has a true
and proper moral taste and discerning, whose heart is disposed to be friendly to
heavenly wisdom, is prepared to see the divine original of the Bible, from the system
of truths it contains, and the exercises and duties there required, conformable
to the doctrines revealed; and to perceive, with a peculiar satisfaction and pleasure,
the all convincing evidence, that what the scripture reveals is divine, and comes
from God. He believes, and has the witness within himself, that this is the testimony
of God. He has an understanding to know him that is true; and that this is the true
God, and eternal life.
Nevertheless, persons who are destitute of this right taste, and are at heart, and in practice unfriendly to the dictates of true wisdom, and enemies to it, maybe rationally convinced, and in this sense believe, that the Bible is a revelation from God. They may be so persuaded of the external evidence of this, and see so much of the internal evidence in a degree, as to assent to it in their reason and judgment. They may attend to it so much as to be in a degree convinced of their moral blindness, and their want of a new heart, and right taste; and that it is wholly owing to this, that they do not see, and are not pleased and charmed with the glory of the gospel; and that this is altogether their own fault: and that they are, on this account, in a very miserable condition: Yea, they may be in their reason and judgment, in a measure convinced of all the truths contained in the Bible, while they have no relish for them; and they are in their hearts real enemies to them.
And where this conviction does not take place, it is owing to
ignorance or prejudices, which take place by a
All these of every class, however distinguished in some respects, are wholly answerable and blameable for their ignorance, incredulity and error, and that they do not discern, relish, and love the truths of divine revelation, in a view of their beauty, consistence and glory, and are not pleased and charmed with the divine character, and that of the Redeemer, displayed in the Bible. For this is as really owing to a shutting the mental eye against the light shining in the scriptures, and a refusing to come to it, and see it, as is a person’s shutting his bodily eyes and refusing to admit the light of the sun, when it shines in its meridian brightness; and is as really a voluntary exercise of the governing taste and propensity of the heart, opposing the light of the truth, as any other exercise of heart of which man is capable, though there may be a difference in many respects. How criminal then is all infidelity, and turning away from the truth revealed in the scriptures, in all those who live under the gospel! And how awful the consequence!
THAT IT IS YET TO COME; WHEN IT WILL COME; IM WHAT IT WILL CONSIST; AND THE EVENTS WHICH ARE FIRST TO TAKE PLACE, INTRODUCTORY TO IT.
This shall be written for the generation to come: And the people,
which shall be created, shall praise the Lord. . .
To the People who shall live in the days of the Millennium.
HAIL, YE HAPPY PEOPLE, HIGHLY FAVOURED OF THE LORD!
TO you the following treatise on the Millennium is dedicated, as you will live in that happy era, and enjoy the good of it in a much higher degree, than it can be now enjoyed in the prospect of it. And that you may know, if this book shall be conveyed down to your time, what is now thought of you, and of the happy day, in which you will come on the stage of life. You will be able to see the mistakes which are now made on this head; and how far what is advanced here, is agreeable to that which is noted in the scripture of truth, and a true and proper description of the events which are to take place; and to rectify every mistake. All is therefore humbly submitted to your better judgment.
When you shall learn what a variety of errors, in doctrine and practice, have been, and are now imbibed and propagated; and in what an imperfect and defective manner they are opposed and confuted; and the truth explained and defended: And observe how many defects and mistakes there are in those writings which contain most truth, and come nearest to the standard of all religious truth, the holy scripture, you will be ready to wonder how all this could be, where divine revelation i» enjoyed. But your benevolence and candour will make all proper allowances, for all the prejudices and darkness which take place in these days, and pity us; while your piety will lead you to ascribe the greater light and advantages which you will enjoy, and your better discerning and judgment, not unto yourselves, but to the distinguishing, sovereign grace of God
Though you have yet no existence, nevertheless, the faith of the christians in this and in former ages, beholds you “at hand to come;” and realizing your future existence and character, you are greatly esteemed and loved; and the pious have great joy in you, while they are constantly, and with great earnestness praying for you. They who make mention of the Lord, will not keep silence, nor give him any rest, till he establish, and till he make Jerusalem a praise in the earth. For you they are praying and labouring, and to you they are ministering; and without you they cannot be made perfect. And you will enter into their labours, and reap the happy fruit of their prayers, toils and sufferings.
They will be in heaven, with the holy angels, and the spirits of the just made perfect, when you will come upon the stage in this world; and they will rejoice in you, in your knowledge, benevolence, piety, righteousness and happiness: And all their past prayers for you will be turned into joy and praise. And you will, in due time, be gathered together with them unto the Lord Jesus Christ, in his eternal kingdom, and join in seeing and praising him forever, ascribing blessing, and honour, and glory, and power, unto the only true God, the Father, Son, and Holy Ghost. Amen.
A PARTICULAR history of the church of Christ, from the days of the apostles, to this time; of the various changes through which it has past; of the doctrines which have been taught and maintained; of the discipline, worship, and manners, which have taken place; of the grand apostasy in the church of Rome, and of the reformation, &c. might be properly subjoined to the foregoing system, were it not that this has been done by a number of writers already; so that all who are disposed to acquaint themselves with ecclesiastical history, may obtain this information by books already extant: Which, at the same time, serve to confirm the truth and divine original of christianity, by discovering, in how many instances the state of the church, and the events which have had a particular respect to it, have been foretold, and have taken place according to the predictions. This subject has been particularly illustrated by Mr Lowman, in his “Paraphrase and Notes on the Revelation of St. John.” And since, more largely, by Bishop Newton, in his “Dissertation on the Prophecies, which have remarkably been fulfilled, and at this time are fulfilling in the world.”
A Treatise on the Millennium, however, and of the future state
of the church of Christ, from this time to the end of the world, as it is predicted
and described in divine revelation, is thought proper and important, not only as
it has been more than once referred to in the preceding work: but as it appears
not to be believed by many, and not to be well understood by more; or attended to
by most, as an important event, full of instruction, suited to support, comfort
and encourage christians, in the present dark appearance of things, respecting the
interest of Christ, and his church; and to animate them to faith, patience and perseverance
in obedience to Christ; putting on the hope of salvation
In the first three centuries after the apostles, the doctrine of the Millennium was believed and taught; but so many unworthy and absurd things were by some advanced concerning it, that it afterwards fell into discredit, and was opposed, or passed over in silence, by most, until the reformation from popery. And then a number of enthusiasts advanced so many unscriptural and ridiculous notions concerning it, and made such a bad improvement of it, that many, if not most of the orthodox, in opposing them, were led to disbelieve and oppose the doctrine in general; or to say little or nothing in favour of the doctrine, in any sense or view of it.
But few of the most noted writers of the last century in Britain,
or in other parts of the protestant world, have said any thing to establish or explain
this doctrine: And they who have mentioned it, do appear, at least the most of them,
not to have well understood it. In the present century, there has been more attention
to it; and the scriptures which relate to it have been more carefully considered,
and explained by a number of writers; and it has been set in a more rational, scriptural
and important light, than before. Dr. Whitby has written a Treatise on the Millennium.
And Mr. Robertson, and Mr. Lowman, have asserted and explained it, in some measure,
in their exposition of the book of the revelation by the apostle John; especially
the beginning of the twentieth chapter of that book. And the late President Edwards,
attended much to this subject, and wrote upon it more than any other divine in this
century. In the year 1747, he published a book, entitled “An humble attempt to
promote explicit agreement, and visible union of God’s people, in extraordinary
prayer for the revival of religion, and the advancement of Christ’s kingdom on earth,
pursuant to scripture promises and prophecies concerning the last time.” In which
he produces the evidence from scripture, that such a day is yet to come. And in
a posthumous publication of his, entitled “A history of the work of Redemption,”
this subject is brought into view, and
This is rather an encouragement to attempt farther to explain and illustrate this important, pleasing, useful subject, in which every christian is so much interested, than a reason why nothing more should be said upon it. The subject is far from being exhausted; and as the church advances nearer to the Millennial state, we have reason to think the predictions in divine revelation respecting it will be better understood; and the minds of christians will be more excited to great attention to this subject, and strong desires to look into those things, and to earnest longings and prayers for the coming of the kingdom of Christ, as it will take place in that day. And all this is to be effected, by means and proper attempts and exertions. “Many shall run to and fro, and knowledge shall be increased.”
The prophecies of events, which are yet to take place, cannot be so fully understood before these events come to pass, as they will be when they are fulfilled; and there is great danger of making mistakes about them. And it is certain, that many have made mistakes, since they have made very different and opposite constructions of the same predictions; and therefore all cannot be right. So far as the prophecies which respect the Millennium, of which there are many, can be understood, and the real meaning of them be made plain, by a careful and diligent attention to them, and comparing them with each other, men may go on safe ground, and be certain of their accomplishment. And whatever is a plain and undeniable consequence, from what is expressly predicted, is equally revealed in the prediction, as an event, or circumstance of an event, necessarily included in it. But every opinion respecting future events, which is matter of conjecture only, however probable it may be in the view of him who proposes it, ought to be entertained with modesty and diffidence.
The following Treatise on the Millennium is not designed s« much to advance any new sentiments concerning it, which have never before been offered to the public, as to revive and repeat those which have been already suggested by some authors, which are thought to be very important, and ought to be understood, and kept constantly in the view of all, in order to their having a proper conception of the church of Christ in this world, and reading the scriptures to their best advantage, and greatest comfort: Though perhaps something will be advanced, respecting the events which, according to scripture, are to take place between the present time, and the introduction of the happy state of the church, which have not been before so particularly considered.
In which it is proved from Scripture, that the church of Christ in to come to a state of prosperity in this world, which it has never yet enjoyed; in which it will continue at least a thousand years.
THE first revelation of a Redeemer, in the prediction spoken to
the serpent, may be considered as implying the destruction of the kingdom of the
devil in this world, by the wisdom and energy of Christ. “He shall bruise thy
head, and thou shalt bruise his heel.”
In order to bruise the head of the serpent, in this sense, most
effectually, and turn his boasted wisdom and cunning into foolishness, and entirely
defeat him in this way, he must have opportunity and advantage to try his skill
and power, and practise
The words above cited are the last words of David the prophet,
and sweet Psalmist of Israel, and are a prophecy of the glorious event now under
consideration. “The Spirit of the Lord spake by me, and his word was m my tongue.
The God of Israel said, the Rock of Israel spake by me. He that ruleth over men
must be just, ruling in the fear of God. And he shall be like the morning, when
the sun riseth, even a morning without clouds; as the tender grass springing out
of the earth, by clear shining after rain.”
Exactly parallel with this prophecy, is that of the prophet
Malachi. “Behold, the day cometh, that shall burn as an oven, and all the
proud, yea, all that do wickedly, shall be stubble, and the day that cometh
shall burn them up, saith the Lord of hosts, that it shall leave them neither
root nor branch. But unto you that fear my name, shall the Sun of
righteousness arise with healing in his wings; and ye shall go forth and
grow up as the calves in the stall. And ye shall tread down the wicked; for
they shall be ashes under the soles of your feet, in the day that I shall do
this, saith the Lord of hosts.”
But to return from this, which may seem to be some digression,
or anticipation: The great and remarkable promise, so often made to Abraham, Isaac
and Jacob, and more than once mentioned by the Apostles, will next be considered.
Tins promise was made to Abraham, and of him, three times. “In thee shall all the
families of the earth be blessed.”
This prediction and promise is very express and extensive, That
all the families, kindreds, and nations of the earth, should be blessed in Christ,
by their becoming believers in him. This has never yet taken place, and cannot be
fulfilled, unless christianity and the kingdom of Christ shall take place and prevail
in the world to a vastly higher degree, and more extensively and
The reign of Christ on earth, with his church and people, and the happiness and glory of that time, is a subject often mentioned, predicted and celebrated in the book of Psalms. To mention all that is there spoken with reference to that happy time, would be to transcribe great part of that book. Only the following passages will now be mentioned, which are thought abundantly to prove that the kingdom of Christ is to prevail and nourish in this world, as it has never yet done; and the church is to be brought to a state of purity, prosperity and happiness on earth, which has not yet taken place, and so as to include all nations, and fill the world.
In the second Psalm, it is predicted and promised, that the Son of God shall inherit and possess all nations, to the ends of the earth; which necessarily implies, that his church and kingdom shall be thus extensive, reaching to the ends of the earth, and including all the nations and men on earth. “I have set my king upon my holy hill of Zion. I will declare the decree: The Lord hath said unto me, Thou art my Son, this day have I begotten thee. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.” By Zion here is meant, as in numerous other places in the prophecies, the church of Christ, of which mount Zion was a type.
The twenty-second Psalm contains a prophecy of the sufferings
of Christ, and the glory that shall follow; and of the latter it is said; “The meek
shall eat and be satisfied. They shall praise the Lord that seek him: your heart
shall live forever. All the ends of the world shall remember, and turn unto the
Lord: And all the kindreds of the nations shall worship before thee. For the kingdom
is the Lord’s; and he is the Governor among the nations: For evil doers shall be
cut off: but those that wait upon the Lord, they shall inherit the earth. For yet
a little while, and the wicked shall not be; yea, thou shalt diligently consider
his place, and it shall not be. But the meek shall inherit the earth, and delight
themselves in the abundance of peace.”
The whole of the
The
“Arise, O God, judge the earth; for thou shalt inherit all nations.”
The
Great part of the prophecy of Isaiah relates to the flourishing
and happy state of the kingdom of Christ, and the prosperity of the church in the
latter days. When he foretells the return of the people of Israel from the Babylonish
captivity, which was a type of the deliverance of the church of Christ from spiritual
Babylon, and from all her enemies in this world, visible and invisible, he commonly
looks forward to the latter, and keeps that in view, and says things of it, which
are not true of the former, and cannot be applied to it. And as Zion, Jerusalem,
and Judah, and Israel, were types of the church and kingdom of Christ, as including
all nations, the former are commonly mentioned only as types, being put for, and
signifying the latter. And when the gospel day, the coming of Christ, and his church
and kingdom, are brought into view, all that is included in these is comprehended;
and commonly chief reference is had to the Millennium, or the day of the flourishing
of the kingdom of Christ on earth, which is in a peculiar manner, and eminently the
day of
Only part of the many prophecies of the glory and extent of the kingdom of Christ in this world, which are contained in this book, will be now mentioned, as those which are most express and clear, with reference to the subject in view. They who attentively read this prophecy will find many more which refer to the same event.
“And it shall come to pass in the last days, that the mountain
of the Lord’s house shall be established in the top of the mountains, and shall
be exalted above the hills; and all nations shall flow unto it. And many people
shall go and say, Come ye, and let us go up to the mountain of the Lord, to the
house of the God of Jacob, and he will teach us of his ways, and we will walk in
his paths; for out of Zion shall go forth the law, and the word of the Lord from
Jerusalem. And he shall judge among the nations, and shall rebuke many people: And
they shall beat their swords into ploughshares, and their spears into pruning hooks:
Nation shall not lift up sword against nation, neither shall they learn war any
more.”
“And there shall come forth a rod out of the stem of Jesse, and
a branch shall grow out of his roots. And the Spirit of the Lord shall rest upon
him, the spirit of wisdom and understanding, the spirit of knowledge, and of the
fear of the Lord: And shall make him of quick understanding in the fear of the Lord,
and he shall not judge after the sight of his eyes, neither reprove after the hearing
of his cars. But with righteousness shall he judge the poor, and reprove with equity,
for the meek of the earth: And he shall smite the earth with the rod of his mouth,
and with the breath of his lips shall he slay the wicked. And righteousness shall
be the girdle of his loins, and faithfulness the girdle of his reins. The wolf also
shall dwell with the lamb, and the leopard shall lie down with the kid; and the
calf, and the young lion, and the fatling together, and a little child shall lead
them. And the cow and the bear shall feed; their young ones shall lie down together:
And the lion shall eat straw like the ox. The sucking child shall play on the hole
of the asp, and the weaned child shall put his hand on the cockatrice’ den. They
shall not hurt nor destroy in all my holy mountain: For the earth shall be full
of the knowledge of the Lord, as the waters cover the sea.”
This is evidently a prophecy of Christ, and his kingdom on earth. He shall judge and reprove for the meek of the earth, and slay all the wicked on
earth, that the meek may inherit it; which is exactly agreeable to the forementioned
prophecy in the
The
The gospel is here represented by a rich feast; and it is promised that all people and nations shall have their eyes opened to see it; and all reproach and opposition to the church of Christ shall be taken away from off all the earth; and there shall be universal joy in the salvation, for which the church has long waited, and which shall come in the last day.
“Comfort ye, comfort ye my people, saith your God. Speak
comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity
is pardoned: For she hath received
This is a prophecy of the times of the gospel, as it is thus
applied in the New Testament. It does refer to the first introduction and the coming
of Christ into the world; but is not confined to this: It gives a comprehensive
view of this great salvation, and the favour and glory which is to come to the church
of Christ in this world, and looks forward to the day when the glory of the Lord
shall be so revealed, that all flesh, that is, all nations, all mankind, shall see
it together. This has not yet been fulfilled; but is to be accomplished in a time
yet to come, when “The earth shall be filled with the knowledge of the glory
of the Lord, as the waters cover the sea.”
From the beginning of the fortieth chapter of Isaiah, to the end of the sixty sixth chapter, with which his prophecy closes, there is almost one continued series of predictions and promises of good, salvation, happiness and glory to the church of Christ, which have principal reference to the latter day, when the Millennium shall take place; and when they will have their chief accomplishment. It will be sufficient to answer the end now proposed, to mention the following passages.
Salvation by Christ is frequently represented as actually extended
to the ends of the earth, which has not yet been accomplished. “Look unto me, and
be ye saved, all the ends of the earth; for I am God, and there is none else. And
he said, it is a light thing that thou shouldest be my servant to raise up the tribes
of Jacob, and to restore the preserved of Israel: I will also give thee for a light
to the Gentiles, that thou mayest be my salvation unto the end of the earth. The
Lord hath made bare his holy arm in the eyes of all nations, and all the ends of
the earth shall see the salvation of our God.”
The
The
In the prophecy of Jeremiah, the following passages are found,
which predict the utter abolition of idolatry on earth, and the conversion of all
nations to christianity, which events have not yet come to pass. “At that time
they shall call Jerusalem (i.e. the church) the throne of the Lord, (i.e. the
Lord shall reign in and by it.) And all nations shall be gathered unto it, to the
name of the Lord, to Jerusalem; (i.e. shall become members of the church.) Neither
shall they walk any more after the imagination of their evil heart.”
This subject is set m a very clear light in the book of Daniel
the prophet It is there repeatedly declared that the church or kingdom of Christ,
shall be the last kingdom on earth; that it shall succeed four preceding monarchies,
become great, and fill the world, and exist in a very happy and glorious state on
earth. By the dream of Nebuchadnezzar, and the interpretation of it in the second
chapter of Daniel, the kingdom of Christ is set m this light. The image which Nebuchadnezzar
saw represents four kingdoms or monarchies, viz. 1. The Babylonian. 2. The Medo
Persian, or that of the Medes and Persians. 3. The Macedonian or Grecian. 4. The
Roman. These are all to pass away and be destroyed, to make way for a fifth kingdom,
which shall be great, and fill the world; which is described in the, dream, by the
following words: “Thou sawest till a stone was cut out without hands, which smote
the image upon his feet that were of iron and clay, and break them in pieces. Then
were the iron, the clay, the brass, the silver and gold, broken to pieces together,
and became like the chaff of the summer threshings floors, and the wind carried
them away, that no place was found for them. And the stone that smote the image
became a great mountain, and filled the whole earth.” This is interpreted by Daniel
in the following words: “And in the days of these kings, shall the God of heaven
set up a kingdom, which shall never be destroyed: And the kingdom shall not be left
to other people, but it shall break in pieces, and consume all these kingdoms,
and it shall stand forever. Forasmuch as thou sawest that the stone was cut out
of the mountain without hands, and that it broke in pieces the iron, the brass,
the clay, the silver and gold, the great God hath made known to the king what shall
come to pass hereafter.” That this last kingdom is the kingdom of Christ, there See
Newton on the Prophecies, vol. i. p. 426, 427, &c.
In the
As in Nebuchadnezzar’s dream, so in this vision, the fifth and
last kingdom, is the kingdom of Christ, consisting wholly of
The little horn which was on the beast, and destroyed with the
beast, whose body was given to the burning flame, is the Pope of Rome, with the
kingdom and power, civil and ecclesiastical, of which he is the head. This is abundantly proved in Newton’s Dissertation on the Prophecies,
vol. i. p, 441-498.
The prophet Micah predicted the prosperity of the church of Christ,
and the prevalence of his interest and kingdom in the last days.
This is a prophecy of the Millennial state in figurative language. Then, in the moral world, the church, there shall be no night or darkness; no change of day and night, as there was before, when the church was in a state of affliction, when her days of prosperity were short, and soon succeeded by darkness and night of degeneracy and affliction: But at the time when night used to come on, it shall be day; so that it shall be constantly light and day, and the enjoyment of prosperity, light and holiness, without interruption. And there shall be a constant flow of living waters, without any interruption, into all parts of the earth, among all nations; that is, spiritual blessings, consisting in spiritual life, holy joy and happiness. And then all idolatry and false worship shall be wholly abolished; and Christ shall reign in all the earth, and all nations shall trust in him, and obey him. This prediction agrees exactly with all those which have been mentioned, pointing the to same important glorious event.
The prophecies in the New Testament foretell the universal spread of christianity, until all nations shall become the servants of Christ; and that Christ and his people shall reign on earth a thousand years; when Satan shall be cast out of the earth, and his subjects and kingdom shall be destroyed; agreeable to the numerous prophecies in the Old Testament, which have been mentioned.
Jesus Christ has foretold this, by the following parables—“Another parable put he forth unto them, saying, The kingdom
of heaven is like to a grain of mustard seed, which a man took and sowed in his
field. Which indeed is the least of all seeds: But when it is grown, it is the greatest
among herbs, and becometh a tree; so that the birds of the air come and lodge in
the branches thereof. Another parable spake he unto them. The kingdom of heaven
is like unto leaven, which a woman took and hid in three measures of meal, till
the whole was leavened.”
Agreeable to this, are the following words of Christ, in which
indeed he asserts the same thing,” Now is the judgment of this world: Now shall
the prince of this world be cast out. And I, if I be lifted up from the earth, will
draw all men unto me.”
This was suited to support and comfort his disciples and friends
at that time, when he had been speaking of his own death as at hand, in the view
of the glory that should follow his dying on the cross; and served to explain what
was spoken by the voice from heaven, in answer to his petition, “Father, glorify
thy name.”—“I have both glorified it, and will glorify it again.”
What the Apostle Paul says in the
This leads to recollect the many prophecies by the ancient Prophets,
of the restoration of the Jews to a state of holiness and happiness, in the last
days, which has not yet come to pass, some of which it may be proper to mention
here, as they serve to confirm the point under consideration The thirty fourth,
thirty sixth, and thirty seventh chapters of Ezekiel, relate chiefly to this event. Though the return of the Jews from their captivity in Babylon may be implied in
this prophecy, and some expressions may have particular reference to that, yet
it evidently looks farther, to a deliverance and salvation, of which their return
from Babylon was a type or pledge: And there are many things predicted, which
cannot be applied to the former, and were not true of it. Particularly the following:
“I will set up one shepherd over them, and he shall feed them, even my servant
David: And he shall feed them, and he shall be their shepherd. One king shall
be king to them all. And I will cleanse them, so shall they be my people, and
1 will be their God. And David, my servant, shall be king over them, and they
all shall have one shepherd. They shall also walk in my judgments, and observe
my statutes, and do them. And they shall dwell in the land that I have given
unto Jacob my servant, wherein your fathers have dwelt, and they shall dwell
therein, even they and their children, and their children’s children forever, and my servant
David shall be their prince forever.”
The same is foretold by the Prophet Hosea. “The children of Israel
shall abide many days without a king, and without a Prince and without sacrifice,
and without an image, and without an ephod, and without teraphim. Afterward shall
the children of Israel return, and seek the Lord their God, and David their king,
and shall fear the Lord, and his goodness in the latter days.”
These prophecies, und others of the same kind, if they be considered as having reference to the Jews exclusively, and not including the whole church of Christ, in the latter day, composed of Jews and Gentiles, do prove that there is yet to be a time, when the church of Christ shall be universal, and include all nations: For it appears from what St. Paul says, that when those prophecies shall be fulfilled to the Jews, the fulness of the Gentiles will also come in, and all men in every nation will be subject to Christ, and his kingdom shall be glorious, and fill the world. And in this sense “All Israel shall be saved.”
In the revelation made by Jesus Christ to the Apostle John, the
final victory and triumph of the church on earth, over all her enemies, and the
happy stale to which it will be brought, which shall continue a thousand years,
is, in some respects, more clearly set forth, than in the preceding prophecies;
by which they are illustrated, and their meaning; is more fully fixed and confirmed.
Here the general stale and circumstances of the church, from the time when the
revelation was given, to this time, and down to the end of the world, are predicted.
Here the afflictions and persecutions, through which the church should pass; the
respite which she should have, and victory over the persecuting power of heathen
Rome, in the days of Constantine; the grand apostacy which should take place in
the church by the rise of the Pope, and the hierarchy of the false church of Rome;
the gross idolatry which should be practised m that church: and the violent opposition
of this power to the true followers of Christ; their cruel persecutions of them,
and shedding their blood, for a thousand two hundred and sixty years; the judgments
that should be executed on that corrupt church and her adherents, and on the whole
world, for their obstinacy in wickedness; and the final overthrow of the Pope and
all who support him, and of the kingdom of Satan in the world, and the deliverance
of the church of Christ into a state of rest and peace when the kingdom of Christ
shall increase, and spread, and fill the world; and continue in this happy state
on earth a thousand years: All this is foretold; much of which is already come to
pass; but the most happy and glorious events are yet to come. The great and
remarkable things which have come lo pass, as they were foretold, are a standing,
incontestible evidence and demonstration, that the prophecies in this book are from
heaven: For it is as certain, that none but the omniscient God can know and predict
such events, which take place according to the prediction, as it is that this world
was made by him. And the events which are come to pass, and are now taking place
in the world before our eyes, agreeable to the prophecies in this book, at the same
lime that they prove that those predictions are
The subject now in hand will lead more particularly to consider what are the prophecies in this book, which relate to the future prosperity of the church and kingdom of Christ in this world, in which all the darkness and afflictions which do attend it, being oppressed and trodden down by enemies, while they prevail and triumph, shall issue; and to show that such a day is certainly coming, according to the predictions which are to be found here.
In the fifth chapter of the revelation, the four and twenty
elders, who represent the church, appear rejoicing and praising Christ in the
prospect of their reigning on the earth. “
“And the seventh angel sounded, and there were great voices in
heaven, saying. The kingdoms of this world are become the kingdom of our Lord, and
of his Christ, and he shall reign forever and ever.”
The same event is celebrated in heaven, as having actually taken
place, in the former part of the nineteenth chapter. “And
And the same event is again represented in the latter part of
the nineteenth chapter, and in the beginning of the twentieth. “
“
A particular explanation of this passage of scripture will be attempted in the next section. That it does express and confirm the truth which is contained in the numerous prophecies which have been mentioned, and which is set up to be proved in this section, the following observations will show.
I. This event here predicted, is to take place after the overthrow
of the Roman antichristian kingdom, and the destruction of all the enemies of Christ
and his church on earth. This is evident from the account of the destruction of
these in the prophecy immediately preceding these words, and upon which the glorious
scene opened in this passage, is to take place. And the same is predicted in the
last part of the sixteenth chapter, as has been shown. This is agreeable to the
prophecies of the same event, in the Psalms, and by Daniel, and others, viz. that
the time of the reign of Christ, and of the saints on earth, shall
2. All this is to take place before the end of the world, and the day of judgment. This is very evident and certain, since it is said, that when this happy time of a thousand years is ended, 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: And then, after this, Christ is represented as coming to judgment, of which there is a particular account; and of the final and eternal destruction of all his enemies.
3. Christ is here said to reign, and his saints to reign with
him, which, without any doubt, is the same event, and the same period, which is
foretold by Daniel and other Prophets, as a most happy and joyful time, when that
nation and those men who will not serve Jesus Christ, shall be destroyed; and there
shall be given to him dominion and glory, and a kingdom, that all people, nations,
and languages should serve him. And the kingdom and dominion, and the greatness
of the kingdom under the whole heaven, shall be given to the saints of the Most
High, and all dominions shall serve him. And the extent and universality of the
kingdom of Christ, and of those who reign with him, as including all nations and
all men, is supposed and implied in his binding Satan, and casting him out, “that
he should deceive the nations no more, till the thousand years should be fulfilled.”
Satan is said to deceive the whole world.
4. Christ and his people are to reign on earth
a thousand years. Hence this time is called the
Millennium, which signifies a thousand
years.
There are others who suppose, that these are to be understood
to be a thousand prophetical years, that is, as many years as there
It is acknowledged that this supposition is supported by some colour of argument and plausibility: But there are objections to it, some of which will be mentioned.
1. It does by no means follow that these are prophetical years,
in the sense mentioned, because a day is put for a year, in other places in this
prophecy. There may be reasons for putting a day for a year, in other instances;
and yet there be no reason for puling a thousand years for as many years as there
are days in a thousand years, in this instance; and therefore no reason for understanding
them so. And a day is not put for a year in every other instance in this book. The
dead bodies of the two witnesses are said to lie in the street of the city, three
days and an half,
2. The number, a thousand years, being repeated so many times in one short paragraph, seems to be a reason that it is to be understood literally, for just so many years, and not so many prophetical years. Especially, as there is nothing in this case to lead us to understand it in the latter sense; but it may as consistently with every thing in this book, and this prophecy in particular, and more so, as will be now observed, be understood literally. And it is farther to be observed, that there is no instance in this book, or in the whole Bible, where a precise number is so often repeated in the same words, that is not to be understood literally.
3. It seems to be out of all proper proportion, to suppose there
will be so long a time as three hundred and sixty thousand years of prosperity and
happiness, and of great and universal holiness in this world, the habitation of
an apostate, sinful race of men; and but six thousand years of evil times. And
this does not appear consistent with this world being represented as an evil world,
as it is in the scripture: Or with its being cursed in consequence
4. It has been observed, that the natural world is evidently a
designed type or shadow of the moral world, especially of the redemption by Christ.
And that creating it in six days, and then resting on the seventh, is designed to
be a type of bringing the moral world in the work of redemption, to a state of rest;
that there are to be six thousand years in which every thing with respect to redemption
and the kingdom of Christ, is to be done and prepared, for a seventh thousand years
of peace and rest, and joy in this glorious work. And it will be shown in the sequel,
that there are institutions in the Mosaic ritual, which point out the same thing.
The Apostle Peter seems to allude to this, when speaking of the coming of Christ,
and the end of the world. “But beloved, be not ignorant of this one thing, that
one day is with the Lord as a thousand years, and a thousand years as one day. The
Lord is not slack concerning his promise; but the day of the Lord will come as a
thief in the night,” &c. “There is an old tradition, both among Jews and Christians,
that at the end of six thousand years the Messiah shall come, and the world shall
be renewed, the reign of the wicked one shall cease, and the reign of the saints
upon earth shall begin.”— Newton’s Dissertations on the Prophecies. Vol. I. Page
490.—And again, Vol. III. Page 410.—“According to tradition, these thousand years
of the reign of Christ and the saints, will be the seventh millenary of the world;
for as God created the world in xix days, and rested on the seventh, so the world,
it is argued, will continue six thousand years, and the seventh thousand will be
the great sabbatism, or holy rest, to the people of God; One day being
with the
Lord as a thousand years, and a thousand years as one day.”—
5. All the ends of such a day of peace and prosperity, of victory,
triumph and salvation to the church on earth, and of the so much celebrated reign
of Christ with his saints, in this world, will be fully answered in a literal thousand
years, so far as it can be
Satan will be as much defeated, and his kingdom and interest wholly destroyed in the world; the cause of wickedness, and evil men, will be entirely ruined and lost, and they all banished from the earth. The wisdom, power, grace, truth and faithfulness of Christ will have a proper and glorious manifestation, by introducing such a state, and continuing it as long as is most for his glory, and the best good of his church, though it shall continue but a thousand years. The church may have all the reward and enjoyment m that time, that it is proper or desirable that it should have on earth; and it may be wisest and best, then to take it to a more perfect, happy and glorious state in heaven. A thousand years will be time enough for Christ to show what he can do, in bringing good out of evil, and vindicating his cause and church, and triumphing gloriously overall opposition from earth and hell, and filling the world with his powerful presence and kingdom, with the knowledge of the glory of the Lord; with holiness and happiness. There will be full opportunity in this time, to show and demonstrate, from fact and abundant experience, what is the nature, beauty and excellence of christianity; that it is exactly suited to form the world into a state of love, union and happiness; and that all the preceding evils among mankind have been chiefly owing to ignorance or neglect of Christ, and the true spirit of christianity, and opposition to those in life or heart, or both. And this will be time enough to show, that all means are ineffectual to reclaim man from sin; and that this can be effected by nothing but the Spirit of God, poured down in plentiful effusions; and to give a sample and foretaste of the beauty, happiness and glory of the holy society and redeemed church in heaven.
And in this thousand years the work of redemption, and salvation,
may be fully accomplished in the utmost extent and glory of it. In this time, in
which the world will be soon filled with real christians, and continue full, by
constant propagation, to supply the place of those who will leave the world;
there will be many thousands born and live on earth, to each one that had been
born and lived in the preceding six thousand years. So that if they who shall be
born in that thousand years, shall be all, or most of them, saved, as they will
be, there will, on the whole, be many thousands of mankind saved, to one that
shall be lost. See Bellamy’s Sermon on the Millennium.
The only end that can be imagined would be answered by protracting
this lime of the prosperity of the church in this world, is, that greater numbers
of mankind might exist, and be saved. But that this is really desirable or best,
all things considered, there is not the least evidence. A desire that more of mankind
should be saved than will be saved, in a thousand years of the prevalence of holiness
and salvation, in all the families of the earth, never could be satisfied: For though
three hundred and sixty thousand years
The evidence has now been produced from scripture, that there is a time coming, in which the cause of Christ shall prevail in this world; and his kingdom spread and fill the earth, as it has never yet done; in which time, the church and people of Christ shall come to a state of peace and prosperity; when the kingdom of Satan shall be utterly destroyed; and all wicked men shall be put down, and cast out of the earth, and there shall be none to destroy, hurt or oppose the truth and ways of Christ, or his people: and this happy, glorious day shall last a thousand years.
This is foretold, not by one single prophecy, but is repeatedly and abundantly mentioned in the sacred, prophetic writings, and represented by a variety of strong expressions, and by different similitudes, and in figurative language: and yet all perfectly agree to point out the same thing. And there are many prophecies of the same event, by Isaiah, and in other parts of the Bible, which have not been particularly mentioned.
Nothing has yet taken place in favour of the church of Christ,
and in opposition to his enemies, which is in any measure answerable to these predictions.
By far the greater part of mankind have been in a state of ignorance of
christianity,
or of opposition to it, ever since the gospel has been preached to men; and Satan
has had a greater and stronger kingdom on earth, than Christ, most of the time since
his ascension. And sin, and real opposition to Christ, in principle and practice,
have abounded in every age, even among nominal christians. The overthrow of
It appears reasonable and desirable, that Jesus Christ, who
suffered shame and reproach in this world, and was condemned and put to death as
a malefactor, by men, should have this reproach wiped off in the sight of all
men, and that the cause in which he suffered and died, should prevail and be
victorious in this same world, where he suffered and died: that he should,
agreeably to ancient prophecies, be here on earth, “Exalted and extolled, and be
very high. As many were astonished at him (his visage was so marred more than
any man, and his form more than the sons of men) so shall he sprinkle many
nations, and kings shall shut their mouths at him: for that which had not been
told them shall they see; and that which they had not heard, shall they
consider. He shall see of the travail of his soul, and shall be satisfied. He
shall divide the spoil with the strong; because he hath poured out his soul unto
death; and was numbered with the transgressors.”
And it appears very desirable that the enemies of Christ and his
church should meet with disappointment, be defeated and confounded in this world,
and that the reproach which has been cast upon the church should be removed: that
the church should put on her beautiful garments, and shine in the true beauties
of christianity: that it should be seen from experiment in this world, what christianity
is, when acted out, according to the true nature and spirit of it; and that this,
and this only, can render men and society happy in this state. All this is therefore predicted
One reason why this day of salvation is delayed so long after
the death and resurrection of Christ, doubtless is, that there may be proper and
full opportunity to discover the depravity and wickedness of man, and the insufficiency
of all means that can be used, or methods taken, to bring men to repentance, and
a cordial submission to Christ, unless accompanied by the special, omnipotent influences
of the Holy Spirit, to renew their hearts: and clearly to manifest the natural enmity
in the hearts of mankind against Christ, and the truths of the gospel, and their
strong disposition, and unconquerable by all possible external means and advantages,
to oppose, and pervert the gospel, and abuse it to the worst purposes; that it may
appear in the most clear and striking light, how greatly and wholly depraved, and
utterly lost, men are, unless they be saved by the washing of regeneration, and
the renewing of the Holy Ghost; and that the whole praise and glory of the salvation
of every one, may be ascribed to the sovereign grace of Christ, and man be forever
abased. When God has sufficiently tried men, and used a variety of the most proper
and powerful means to bring the world to repentance, and all has proved in vain,
he will then pour out his spirit upon all, and renew their hearts, and converts
will spring up as grass after showers of ram; and the obstinacy of man, and the
power and sovereign grace of Christ, will be acknowledged by all; and that men are
saved, not by human might or power, but by the Spirit of the Lord.
And it appears proper and wise, that this day of prosperity and
salvation should be in the latter end of the world, in the last times, as this is
suited to excite and support the faith and patience of christians, who live in the
preceding dark and evil limes; and to encourage and animate them to faithfulness
and constancy, in following Christ, and adherence to his cause, in the midst of
temptations and trials; and this use is made of it in the scripture, especially
in the book of Revelation. And this is suited -to excite the prayers of christians
in all the preceding ages of darkness, affliction and suffering, and the prevalence
of sin, and Satan, for the coming and kingdom of Christ; which he has prescribed
as the first and most important petition in the pattern of prayer which he has given.
“Our Father, who art in heaven, hallowed be thy name. Thy kingdom come. Thy will
be done in earth as it is in heaven.” Daniel was excited and encouraged to fast
and pray for the deliverance of the people of God, from their affliction and distress
in their captivity, by finding that this was foretold and promised by Jeremiah
the Prophet.
In which it is considered, in what the Millennium will consist, and what will be the peculiar happiness and glory of that day, according to Scripture.
THERE have been, and still are, very different opinions, respecting the Millennium, and the events which will take place in that day; which are grounded chiefly on the six first verses in the twentieth chapter of the Revelation, which passage has been brought into view, in the preceding; section; but is to be more particularly considered m this.
Some have supposed, that this passage is to be taken literally, as importing that at that time, Jesus Christ will come in his human nature, from heaven to earth; and set his kingdom up here, and reign visibly, and personally, and with distinguished glory on earth. And that the bodies of the martyrs, and other eminent christians, will then be raised from the dead, in which they shall live and reign with Christ here on earth, a thousand years. And some suppose, that all the saints, the true friends to God and Christ, who have lived before that time, will then be raised from the dead, and live on earth perfectly holy, during this thousand years. And this they suppose is meant by the first resurrection. Those who agree in general in this notion of the Millennium, differ with respect to many circumstances, which it is needless to mention here.
Others have understood this paragraph of scripture in a figurative
sense. That by this reign of Christ on earth, is not meant his coming from heaven
to earth, in his human, visible nature; but his taking to himself his power and
utterly overthrowing the kingdom of Satan, and setting up his own kingdom in all
the world, which before this had been confined to very narrow bounds; and subduing
all hearts to a willing subjection, and thus reigning over all men, who shall then
be in the world, and live in that thousand years. And by “
That this important passage of scripture is to be understood in the figurative sense, last mentioned, is very probable, if not certain. And the following considerations are thought sufficient to support it.
1. Most, if not all the prophecies in this book, are delivered
in figurative language, referring to types and events recorded in the Old Testament;
and in imitation of the language of the ancient prophets. And this was proper and
even necessary in the best manner to answer the ends of prophecy, as might easily
be shown, were it necessary. The first part of this passage, all must allow, is
figurative, Satan cannot be bound with a literal, material chain. The key, the great
chain, and the seal, cannot be understood literally. The whole is a figure, and
can mean no more than that when the time of the Millennium arrives, or rather previous
to it, Jesus Christ will lay effectual restraints on Satan, so that his powerful
and prevailing influence by which he has before deceived and destroyed a great part
of mankind, shall be wholly taken from him, for a thousand years. And it is most
natural to understand the other part of the description of this remarkable event
to be represented in the same figurative language; as the whole is a representation
of one scene; especially, since no reason can be given why it should not be understood
so: And
2. To suppose that Christ shall come in his human nature to this earth, and live here in his whole person visibly a thousand years before the day of judgment, appears to be contrary to several passages of scripture.
The coming of Christ, and his appearing at the day of judgment
in his human nature, is said to be his second appearance, answering to his
first
appearance in his human nature on earth, from his birth to his ascension into heaven,
which was past. “And as it is appointed unto men once to die, but after this the
judgment: So Christ was once offered to bear the sins of many; and unto them who
look for him shall he appear the second time, without sin, unto salvation.”
3. As it seems to be contrary to the above mentioned scriptures
to suppose that Christ will appear on earth, and reign a thousand years in his human
nature; so it appears contrary to all reason. Jesus Christ is now on the throne
of the universe, having all power in heaven and earth given to him as God-man, and
Redeemer, being made head over all things to the church. He is in the most proper,
agreeable, and convenient situation to govern the world, and take care of his church.
It does not appear agreeable to his station and office, as king and head over all
things, for him to descend in the human nature, and erect a throne on earth; which,
so far as can be conceived, would be no advantage to his person, design and work;
but very much to the contrary. He is gone to heaven in the human nature, that he
might reign there, till his enemies are made his footstool, and all things shall
be subdued under him. And his church on earth will enjoy him to as great a degree,
and as much advantage, as if he were personally on earth in the human nature, and
more; and will have as great enjoyment of his presence. He is now in the best situation
to be adored and worshipped by his church on earth. Though they now do not see him,
yet believing and loving him, they rejoice with joy unspeakable and full of glory.
And it would not tend to increase this faith, love and joy, to have him come from
heaven, and live in some place on earth, in his human nature; but the contrary:
For but few, compared with the whole inhabitants of the world, could have access
to him, or see him more than they now do. And when the human nature is in heaven,
all may equally have access to him, love and worship him. His church and kingdom
on earth will be as happy, splendid and glorious, as if he were on earth, as he
is now m heaven, and much more so; for these will consist in his spiritual presence
and influence, which may be as great, while his human nature is in heaven, as if
it were on earth; and in their holy conformity to Christ, which would not be increased
by his being in that sense on earth. It hence appears in no respect advantageous
or desirable, but the contrary, that Jesus Christ should come personally in the
human nature from heaven to earth, to reign here with his church, or that he should
thus appear, till he shall come to judgment. It is therefore unreasonable to expect
or suppose he will thus come, unless it were expressly asserted in scripture, which
it certainly is not; but there
It may be proper to observe here, that the question respecting the manner in which Christ will reign on earth in the Millennium, has no concern with the question concerning the literal or figurative meaning of this passage, as the former does not depend upon the latter: For no man will suppose, that Christ’s reigning on earth, is to be understood in a figurative sense. If he shall reign on earth in the hearts of men, by their voluntary subjection to him, he will reign as literally, as if he were present on earth in his humanity. The question, whether this passage is to be understood literally or figuratively, respects the soul of them that were beheaded for the witness of Jesus, &c. their living and reigning with Christ a thousand years. This therefore leads to other observations.
4. The Apostle Paul in his writings does not appear to expect to have his body raised from the dead to live here on earth again, after he died; or say any thing to lead the christians of this day to expect any such thing, but the contrary.
He says, “It is appointed unto man once to die, but after this
the judgment:” And leads christians to look forward to the second coming of Christ,
when he will come to judgment, as the next great event that will immediately respect
them; which seems to be inconsistent with the saints having their bodies raised,
and living in this world again, a thousand years before the day of judgment. He addresses
christians m the following words, “If ye then be risen with Christ, seek those
things which are above, where Christ sitteth on the right hand of God. Set your
affection on things above, not on things on earth. For ye are dead, and your life
is hid with Christ in God. When Christ, who is our life, shall appear, then shall
ye also appear with him in glory.” 2 Pet. iii.
13.
The renovation of the hearts of men, by the Spirit of God, by
which they become true christians, is in scripture called a new creature, or as
the original words κινὴ κτίσος may as well be rendered,
a new creation. “Therefore,
if any man be in Christ, he is a new creature: Old things are past away, behold,
all things are become new.”
The new heavens, and new earth, the redeemed church of Christ
will be brought to a very happy and glorious state in the Millennium, and greater
advantages will be made then in this new creation, than were ever made before. Therefore,
to this event, the following prophecy of Isaiah does chiefly refer, if not wholly.
“For behold, I create new heavens, and a new earth. And the former shall not
be remembered, nor come into mind. But be you glad and rejoice forever, in that
which I create: For behold, I create Jerusalem a rejoicing, and her people a joy.”
5. It does not appear desirable, or to be any advantage to the
departed saints, or to the church of Christ on earth, to have the bodies of all
who have died before the Millennium, raised from their graves, and come to live
a thousand years in this world, before the general resurrection. They are now perfectly
holy
6. There is nothing expressly said of the resurrection of the
body in this passage. The Apostle John saw the souls of them which were beheaded
for the witness of Jesus, &c. and they lived and reigned with Christ. The resurrection
of the body, is no where expressed in scripture, by the soul’s living. And as there
is nothing said of the body, and he only saw their souls to live, this does not
appear to be a proper expression, to denote the
7. The most easy and probable meaning is, that the souls of the martyrs, and all the faithful followers of Christ, who have lived in the world, and have died before the Millennium shall commence, shall revive and live again, in their successors, who shall rise up in the same spirit, and in the same character, in which they lived and died; and in the revival and flourishing of that cause which they espoused, and spent their lives in promoting it, which cause shall appear to be almost lost and dead, previous to the introduction of that glorious day. This is therefore a spiritual resurrection, by which all the inhabitants of the world will be made spiritually alive, where spiritual death before had reigned; and they shall appear in the spirit and power of those martyrs and holy men, who had before lived in the world, and who shall live again, in these their successors, and in the revival of their cause, and in the resurrection of the church, front the very low state, in which it had been before the Millennium, to a state of great prosperity and glory.
This is agreeable to the way of representing things in scripture,
in other instances. John the Baptist was Elijah, because he rose in the spirit of
Elijah, and promoted the same cause in which Elijah lived and died; and Elijah revived
and lived in John the Baptist, because he went before Christ, in the spirit and
power of Elijah.
It is also to be observed, that the revival and restoration of
the church to a state of prosperity, from a dark, low state, is represented by a
resurrection to life, or as life from the dead. “Thy dead men shall live, together
with my dead body shall they arise; awake and sing, ye that dwell in the dust; for
thy dew is as the dew of herbs, and the earth shall cast out the dead.”
In the Millennium, there will be a spiritual resurrection, a Resurrection
of the souls of the whole church on earth, and in
This is the first resurrection, in which all they who have a part
are blessed and holy. “Blessed and holy is he who hath part in the first resurrection:
On such the second death hath no power.” It is implied that they only are blessed
and holy, who share in this resurrection; and therefore that all the redeemed in
heaven and earth, who are blessed and holy, are the subjects of it, or have part
in it. All who have been or shall be raised from death to spiritual life, have by
this, a part in this first resurrection; and they, and they only, shall escape the
second death. This is a farther evidence that this first resurrection is a spiritual
resurrection, a resurrection of the soul; for if it were a literal resurrection
of the body, no one would think it would include all the happy and holy, all that
shall be saved. The second resurrection is to be the resurrection of the body, in
which all shall have part, both the holy and the unholy, the blessed and the miserable;
which is to take place after the first resurrection is over, and the Millennium
is ended, and after the rise and destruction of Gog and Magog; when the day of judgment
shall come on, of which there is an account in the latter part of this chapter.
“And I 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:
And they were judged every man according to their works.” “But the rest of the
dead lived not again until the thousand years were finished.” The rest of the dead,
are all the dead which have no part in the first resurrection; that is, are not
holy, and partakers of spiritual life. This includes all the wicked who shall have
lived, and shall die before the Millennium, the last of which will be slain, and
swept off the earth previous to the Millennium, and in order to introduce it, of
which there is a representation in the words immediately preceding the passage under
consideration. “And the rest were slain with the sword of him that sat upon the
horse, which sword proceeded out of his mouth, and all the fowls were filled with
their flesh,” In our translation, it is the remnant. “It is very agreeable to the design and connection of this
prophecy, to understand the rest of the dead, who lived not again till the thousand
years were finished, of the rest or remnant, viz. of those who were slain with the
sword of him that sat on the horse. Thus the dead church, raised to life, and
living and reigning for a thousand years, and the enemies of the church remaining
dead, and not living again till the thousand years were finished, will exactly agree
in the same figurative meaning. This will be a sense consistent with the resurrection
of the antichristian party again, for a little season, after the thousand years
shall be finished. Mr. Lowman’s Note on
That this prophecy respects all nations, and the whole of
mankind who shall live in the world in that thousand years, is evident, in that
the binding of Satan respects them all. “That he should deceive the nations no
more, till the thousand years should be fulfilled.” And this answers to a
prophecy in Isaiah. “And he Will destroy in this mountain, the face of the
covering cast over all people,
and the vail that is spread over all nations.”
The way is now prepared, to consider and show more particularly, in what the happiness and glory of the Millennium will consist; and what particular circumstances will attend the church at that day: What is revealed concerning this by express prophecies, and what is implied in them, or may be deduced as consequences from what is expressly declared. It will be no wonder if some mistakes should be made on this point; but it is hoped if there should be any, they will not be very hurtful: And it is apprehended that the greatest error will be in falling short, and not coming up to the reality, in the description of the happiness and glory of that day; for doubtless, our ideas of these, when raised to the highest of which we are at present capable, fall vastly short of the truth. There is good reason to conclude, however, that the church, and christians, will not be perfectly holy in that day; but that every one will be attended with a degree of sinful imperfection, while in the body, however great may be his attainments and advantages in knowledge and holiness. Doubtless the inspired declarations, that “There is no man which sinneth not—There is not a just man upon earth, that doeth good and sinneth not—That if any who professes to be a christian, say he hath no sin, he deceiveth himself, and the truth is not in him,” will remain true to the end of the world, even in the Millennium; and there will be no perfection on this side heaven. The apostasy which will take place at the end of the Millennium can be better accounted for, on the supposition that the saints will not be perfect in that time, and seems to suppose it. Though they may, and doubtless will, have vastly higher degrees of light and holiness, than any shall have before that time; yet they will be far from being wholly without sin.
It is most probable, that every individual person who shall then
live will be a real christian; and all will doubtless be members of the church in
that day. That is the time when “all shall know the Lord, from the least to the
greatest.” God says to his church, speaking of that day, “Thy people also shall
be all righteous.”
The following things will take place in the Millennium in an eminent degree, as they never did before; which may be mentioned as generals, including many particulars, some of which will be afterwards suggested.
I. That will be a time of eminent holiness, when it shall be acted
out by all, in a high degree, in all the branches of it, so as to appear in its
true beauty, and the happy effects of it. This will be the peculiar glory, and
the source of the happiness of the Millennium. The prophet Zechariah, speaking of
that day, says, “In that day, shall there be upon the bells of the horses,
Holiness unto the Lord; and the pots of the Lord’s house shall be like the bowls before the
altar. Yea, every pot in Jerusalem and in Judah shall be holiness unto the Lord
of hosts.”
Holiness consists in love to God, and to man, with every affection and exercise implied in this, which being expressed and acted cut, appears in the exercise of piety towards God, in every branch of it; and of righteousness and goodness, or disinterested benevolence towards man, including ourselves. This, so far as it shall take place, will banish all the evils which have existed and prevailed in the world; and becoming universal, and rising to a high and eminent degree will introduce a state of enjoyment and happiness, which never was known before on earth; and render it a resemblance of heaven in a high degree.
This will be effected by the abundant influences of the Holy Spirit,
poured down on men more universally, and in more constant and plentiful effusions,
than ever before; for all holiness in man, is the effect of the Holy Spirit. That
day will be, in a peculiar sense, the dispensation of the Holy Spirit,
when he will appear as the author of all holiness, by whose influence alone
divine, revealed truth, and all religious institutions and means, become
efficacious and salutary; by which he will have peculiar honour, in the holiness
and salvation which shall then take place. The prophecies of scripture which
respect the Millennium, represent it in this light. God, speaking by Isaiah of
that time, says, “I will pour water
upon him that is thirsty, and floods upon the dry ground: I will pour my Spirit
upon thy seed, and my blessing upon thine offspring. And they shall spring up as
among the grass, as willows by the water courses.” And the same time and event is
mentioned as the effect of the Holy Spirit, poured out upon the church. “Neither
will I hide my face any more from them: For I have poured out my Spirit upon the
house of Israel, saith the Lord God.”
II. There will be a great increase of light and knowledge to a
degree vastly beyond what has been before. This is indeed implied in the great degree
of holiness, which has been mentioned. For knowledge, mental light, and holiness,
are inseparably connected; and are, in some respects, the same. Holiness is true
light and discerning, so far as it depends upon a right taste, and consists in it;
and it is a thirst after every kind and degree of useful knowledge; and this desire
and thirst for knowledge will be great and strong, in proportion to the degree of
holiness exercised: And forms the mind to constant attention, and to make swift
advances in understanding and knowledge; and becomes a strong guard against mistakes,
error and delusion. Therefore, a time of eminent holiness must be a time of proportionably
great light and knowledge. This is the representation which the scripture gives
of that time. The end of binding Satan, and casting him into the bottomless pit,
is said to be, “That he should deceive the nations no more, till the thousand years
should be fulfilled.” This will put an end to the darkness, and multiplicity of
strong delusions, which do prevail, and will prevail, till that time, by which Satan
supports and promotes his interest and kingdom among men. Then “the face of the
covering cast over all people, and the veil spread over all nations, shall be taken
away and destroyed:”
The holy scriptures will then be attended to by all, and studied
with care, meekness, humility and uprightness of heart, earnestly desiring to understand
them, and know the truth; and the truths they contain will be received with a high
relish and delight:
They will then have every desirable advantage and opportunity to get knowledge. They will all be engaged in the same pursuit, and give all the aid and assistance to each other, in their power.—They will all have sufficient leisure to pursue and acquire learning of every kind, that will be beneficial to themselves and to society; especially knowledge of divinity. And great advances will be made in all arts and sciences, and in every useful branch of knowledge, which tends to promote the spiritual and eternal good of men, or their convenience and comfort in this life.
III. It will be a time of universal peace, love, and general
and cordial friendship. War and all strife and contention shall then cease, and
be succeeded by mutual love, friendship and beneficence. Those lusts of men, which originate
in self love, or selfishness, which produce all the wars and strifes among men,
shall be subdued and mortified, and yield to that disinterested benevolence, that
heavenly wisdom, which is peaceable, gentle and easy to be intreated. This will
effectually put an end to war, as the scripture teaches. “And he shall judge among
the nations, and shall rebuke many people: And they shall beat their swords into
ploughshares, and their spears into pruning hooks: Nation shall not lift up sword
against nation, neither shall they learn war any more. And my people shall dwell
in a peaceable habitation, and in sure dwellings, and in quiet resting places.”
IV. In that day, men will not only be united in peace and love, as brethren; but will agree “in sentiments, respecting the doctrines and truth contained in the Bible, and the religious institutions and practice, which are there prescribed.
Professing christians have been from the beginning of christianity to this day, greatly divided, and have opposed each other in their religious sentiments and practices; and are now divided into various parties, sects and denominations, while all appeal to divine revelation, and profess to take their sentiments and practices from that.
It has been often said by some professing christians, and is a sentiment which appears to be spreading at this day, that difference in religious sentiments, and in attendance on the institutions of the gospel, and modes of worship, is attended with no inconvenience, but is rather desirable and advantageous; and by this variety, christianity is rendered more agreeable and beautiful: That it is impossible that all men, whose capacities and genius are so different and various, and their minds and way of thinking and conception are naturally so far from being alike, should ever be brought to think alike, and embrace the same religious sentiments: That this difference in man’s belief and sentiment cannot be criminal; for men are no more obliged to think alike, than they are to look alike, and have the same bodily features and stature. All the union that is required, or that can take place, is that of kind affection, love and charity.
But such sentiments as these are not agreeable to reason or scripture. Error in judgment and sentiment, especially in things of a moral nature, is always wrong; and does not consist or originate merely in any defect of the natural faculties of the mind; but is of a moral nature, in which the taste, affection, or inclination of the heart is concerned; and therefore is always, in every degree of it, morally wrong, and more or less criminal. Were the moral faculties of the mind, were the heart perfectly right, man would not be capable of error, or of judging wrong, or making any mistake, especially in things of religion. The natural faculties of the mind, of perception and understanding, or reason, considered as separate from the inclination or will, do not lead, and have no tendency in themselves, to judge wrong, or contrary to the truth of things. To do so, is to judge without evidence, and contrary to it, which the mind never would or could do, were not the inclination or heart concerned in it, so as to have influence, which must be a wrong inclination, and contrary to the truth, and to evidence; and therefore is morally wrong, or criminal.
Therefore, all the mistakes and wrong opinions which men entertain respecting the doctrines, institutions and duties revealed in the Bible, are criminal, and of a bad tendency. They must be so, as they are contrary to man’s obligation and duty to believe air revealed truth: and are wholly owing to a wrong bias or inclination, or the depravity and corruption of the heart. What God has revealed in his word, he has declared to man, to be received by him, and believed to be the truth; of which he has given sufficient evidence. And the man who does not believe what God has clearly revealed, and of which he has given sufficient evidence, even all that can be reasonably desired, does abuse and pervert his own understanding, and shuts his eyes against the truth, and refuses to receive the testimony which God has given. And who will say there is no crime in this!
Since therefore all mistakes and errors contrary to the truths
made known in the Bible, are criminal, and owing to the corruption
As there is but “one Lord, one faith, and one baptism,” so in
that day men will be united in the belief and profession of this one faith, in the
system of doctrines revealed in the Bible, which then will appear plain, and with
the clearest evidence to all. And they will have one common Lord, will understand,
and obey all the commands of Christ; and they will know what are the institutions
and ordinances which Christ has appointed, which are all implied in baptism: They
will understand what is the import of this, and implied in it, and be united in
sentiments and practice, so as to form a beautiful, happy union and harmony; which
will put an end to the variety and opposition of opinions and practices, which now
divide professing christians into so many sects, parties and denominations. The
whole church, with all the members of it, which will fill the earth, and include
all mankind then living, will in that day come to that to which the gospel tends,
and is designed to bring it: It will “Come in the unity of the faith, and of the
knowledge of the Son of God, unto a perfect man, unto the measure of the stature
of the fulness of Christ: That they shall be no more children, tossed to and fro,
and carried about with every wind of doctrine, by the sleight of men, and the cunning
craftiness, whereby they lie in wait to deceive: But speaking the truth in love,
shall grow up into him in all things, which is the head, even Christ.”
Answer.—Nothing but the truth, or that which is conformable
to it, will abide the trial of that day. “The lip of truth shall be established
forever.”
It is agreeable to human nature, and seems to be essential to
rational creatures, to be most pleased with those who think as they do, and are
of the same sentiments with themselves, in those things in which they feel
themselves chiefly interested and concerned. And this agreement in sentiment cements and increases
their union and friendship. But this is true, in a peculiar sense and degree, in
the case before us. There can be no proper, cordial, religious union among professing
christians, who wholly suffer and oppose each other in their opinion, respecting
the truths and doctrines of the gospel. And agreement in sentiment, and in the knowledge
and belief of the truth, is essential to the most happy christian union and friendship.
To him who loves the truth, error in others is disagreeable and hateful, and that
in proportion to the degree of his love of the truth, and pleasure in it. Therefore,
christians love one another in the truth, as the apostles and primitive christians
did. “The Elder unto the well beloved Gaius, whom I love in the truth.” They who talk of christian
union, love and charity, where there is no agreement in sentiment, respecting the truths and doctrines of the gospel,
but a great difference and opposition; and think that doctrinal sentiments are
of no importance in christianity; and that their having no belief of particular
doctrines, and no creed; or differing in their religious sentiments ever so much,
is no impediment to the greatest union and christian friendship, seem not to know,
what real christian union, love and friendship is. It is certain they do not love
one another in the truth, and for the truth’s sake, which dwelleth in them, as
christians did in the apostles’ days.
As light and knowledge will be greatly increased in the Millennium,
and the great truths and doctrines contained in divine revelation will then be more
clearly discerned, and appear in their true connection, excellence and importance,
they will be understood and cordially embraced by all; and they will be united together
in the same mind, and the same judgment; and by this be formed to a high degree
of happy christian union, love and friendship, loving one another in the truth,
with a pure heart fervently Thus were the primitive christians united in knowing
and obeying the truth, whom the Apostle Peter thus addresses: “Seeing ye have purified
your souls in obeying the truth through the Spirit, unto unfeigned love of the brethren;
see that ye love one another with a pure heart fervently.”
V. The Millennium will be a lime of great enjoyment, happiness and universal joy.
This is often mentioned in prophecy, as what will take place in
that day, in a peculiar manner and high degree. “For ye shall go out with joy,
and be led forth with peace: The mountains and the hills shall break forth before
you into singing, and all the trees of the field shall clap their hands. Be you
glad, and rejoice forever in that which I create; for I create Jerusalem a rejoicing,
and her people a joy.”
And this great increase of happiness and joy on earth will be
the natural and even necessary consequence, of the great degree and universality
of knowledge and holiness, which all will then possess. The knowledge of God, and
the Redeemer, and love to him, will be the source of unspeakable pleasure and joy
in his character, government and kingdom. And the more the great truths of divine
revelation are opened and come into view, and the wisdom and grace of God m the
work of redemption are seen; the more they are contemplated and relished, the
greater will be their enjoyment and happiness; and great will be their evidence
and assurance of the love and favour of God, and that they shall enjoy him, and
all the blessings and glory of his kingdom forever. Then, as it is predicted of
that time, “The work of righteousness shall be peace, and the effect of righteousness, quietness and assurance
forever.” Note.
Assurance of the love of God, and of enjoying his favour forever, is here said
to be the effect of the exercise of holiness, and that peace of soul and enjoyment which attends it: So that persons must
first be holy, and
love God, before they can have any assurance or evidence that God loves them, and
that they shall be saved; the latter being the effect, and not the cause of the
former. They therefore turn things upside down, and contradict this passage, and
the whole of divine revelation, and even all reason and common sense, who hold
that persons must first have assurance, or at least believe, that God loves them,
with an everlasting love, before they can love God, or exercise any degree of true
holiness: And that the latter is the effect of the former!
They will have unspeakable satisfaction and delight in worshipping
God in secret, and in social worship, whether more private or public. And their
meditations and study on divine things will be sweet. The word of God will be to
them sweeter than
Then religious enjoyment, whether in company or alone, will appear to be a reality, and of the highest and most noble kind; and every one will be a witness and instance of it. There will then be no briar and thorns to molest enjoyment, or render company disagreeable; but all will be amiable, happy and full of love, and render themselves agreeable to every one. Every one will behave with decency and propriety towards all, agreeable to his station and connections. The law of kindness will be on the tongues of all; and true friendship, of which there is so little among men now, will then be common and universal, even christian love and friendship, which is the most excellent kind of friendship, and is indeed the only real, happy, lasting friendship. And this will lay a foundation for a peculiar, happy intimacy and friendship in the nearest relations and connections: By which conjugal and domestic duties will be faithfully performed; and the happiness of those relations will be very great; and the end of the institutions of marriage, and families, be answered in a much greater degree than ever before, and they will have their proper effect, in promoting the enjoyment of individuals, and the good of society.
Then the happiness and joy each one will have in the welfare of
others, and the blessings bestowed on them, will be very great. Now the few christians
who exercise disinterested benevolence, have, as the apostle Paul had, great heaviness,
and continual sorrow in their hearts, while they behold so many miserable objects:
And are surrounded with those who are unhappy m this world, and appear to be going
to everlasting destruction, by their folly and obstinacy in sin. They have great
comfort and joy, indeed, in the few who appear to be christians, and heirs of eternal
life.—When they see persons who appear to understand and love the doctrines of
the gospel, and to have imbibed the amiable, excellent spirit of christianity, and
to be the blessed favourites of Heaven, they greatly rejoice with them in their
happiness, and can say as Paul did, “What thanks can we render to God for you,
for all the joy wherewith we rejoice for your sakes before our God!”
But it is not to be supposed that we are now able to give a proper and full description, or to form an adequate idea of the happiness, joy and glory of that day; but all that is attempted, and our most enlarged and pleasing conceptions, fall much short of the truth, which cannot be fully known, till that happy time shall come. They who now have the best and highest taste for divine truth, and the greatest religious enjoyment, who abound most in christian love, and have the most experience of the happiness of christian friendship, and attend most to the Bible, and study the predictions of that day, will doubtless have the clearest view of it, and most agreeable to the truth, and the highest satisfaction and pleasure, in the prospect of it.
There are many other things and circumstances which will take
place in that day, which are implied in what has now been observed, or may be inferred
from it, and from the scripture, by
I. All outward worldly circumstances will then be agreeable and prosperous, and there will be for all a sufficiency and fulness of every thing needed for the body, and for the comfort and convenience of every one.
This may be inferred from many passages of scripture, which refer
to that day; among which are the following: “Then shall the earth yield her increase;
and God. even our own God, shall bless us.”
This plenty, and fulness of the things of this life, and worldly prosperity, by which all will be in easy, comfortable circumstances, as to outward conveniences, and temporal enjoyment, will be owing to the following things:
1. To the kindness and peculiar blessing of God in his providence.
When all the inhabitants of the world shall become eminently pious, and devote all
they have or can enjoy in this world, to God, to the reigning Saviour, he will smile
upon men in his providence, and bless them in the city, and in the field, in the
fruit of the ground, in the increase of their herds, and of their flocks, in their
basket and in their store, as he promised he would bless the children of Israel,
if they would be obedient to him.
2. To the great degree of benevolence, virtue and wisdom, which all will then have and exercise, with respect to the affairs of this world. There will then be no war to impoverish, lay waste and destroy. This has been a vast expense and scourge to mankind in all ages, by which poverty and distress have been spread among ail nations; and the fruits of the earth, produced and stored by the hard labour of man, have been devoured, and worse than lost. Then there- will be no unrighteous persons, who shall be disposed to invade the rights and property of others, or deprive them of what justly belongs to them; but every one shall securely sit under his own vine, and fig tree; and there shall be none to make him afraid. Then there will be no lawsuits, which now, in civilized nations, are so vexatious and very expensive of time and money. Then, by the temperance in all things, which will be practised, and the prudent and wise care of the body, and by the smiles of Heaven, there will be no expensive, distressing, desolating pestilence and sickness; but general health will be enjoyed; by which much expense of time and money will be prevented.
The intemperance, excess, extravagance and waste, in food and raiment, and the use of the things of life, which were before practised, will be discarded and cease in that day. By these, a great part of the productions of the earth, which are for the comfort and convenience of man, are now wasted and worse than lost, as they are, in innumerable instances, the cause of debility of body, sickness and death. But every thing of this kind will be used with great prudence and economy; and in that way, measure and degree, which will best answer the ends of food, drink and clothing, and all other furniture, so as to be most comfortable, decent and convenient, and in the best manner furnish persons for their proper business and duty. Nothing will be sought or used to gratify pride, inordinate, sensual appetite or lust: So that there will be no waste of the things of life: Nothing will be lost.
And at that time, the art of husbandry will be greatly advanced, and men will have skill to cultivate and manure the earth, in a much better and more easy way, than ever before; so that the same land will then produce much more than it does now, twenty, thirty, sixty, and perhaps an hundred fold more. And that which is now esteemed barren, and not capable of producing any thing, by cultivation, will then yield much more, for the sustenance of man and beast, than that which is most productive now: So that a very little spot will then produce more of the necessaries and comforts of life, than large tracts of land do now. And in this way, the curse which has hitherto been upon the ground, for the rebellion of man, will be in a great measure removed.
There will also doubtless, be great improvement and advances made
in all those mechanic arts, by which the earth will be subdued and cultivated, and
ail the necessary and convenient articles of life, such as all utensils, clothing,
buildings, &c. will be formed
It is not impossible, but very probable, that ways will yet be found out by men, to cut rocks and stones into any shape they please; and to remove them from place to place, with as little labour, as that with which they now cut and remove the softest and lightest wood, in order to build houses, fences, bridges, paving roads, &c. And those huge rocks and stones, which now appear to be useless, and even a nuisance, may then be found to be made, and reserved by him who is infinitely wise and good, for great usefulness, and important purposes. Perhaps there is good reason not to doubt of this. And can he doubt of it, who considers what inventions and arts have taken place in latter ages, which are as much an advance beyond what was known or thought of in ages before, as such an art would be, beyond what is now known and practised? The art by which they removed great stones, and raised them to a vast height, by which they built the pyramids in Egypt; and that by which huge stones were cut and put into the temple of Jerusalem, is now lost, and it cannot be conceived how this was done. This art may be revived in the Millennium; and there may be other inventions and arts, to us, inconceivably greater and more useful than that. Then in a literal sense, The vallies shall be filled, and the mountains and hills shall be made low, and the crooked shall be made straight, and the rough ways shall be made smooth, to render travelling more convenient and easy, and the earth more productive and fertile.
When all these things are considered, which have now been suggested,
and others which will naturally occur to them who attend to this subject, it will
appear evident, that in the days of the Millennium, there will be a fulness and
plenty of all the necessaries and conveniences of life, to render all much more
easy and comfortable, in their worldly circumstances and enjoyments, than ever before,
and with much less labour and toil: And that it will not be then necessary for any
men or women to spend all, or the greatest part of their time in labour, in order
to procure a living, and enjoy all the comforts and desirable conveniencies of life.
It will not be necessary for each one, to labour more than two or three hours in
a day, and not more than will conduce to the health and vigour of the body. And
the rest of their time they will be disposed lo spend in reading and conversation,
and in all those exercises which are necessary and proper, in order to improve their
minds, and make progress in knowledge; especially in the knowledge of divinity:
And in studying the scriptures, and in private and social and public worship,
and attending on
And there will be then such benevolence and fervent charity in every heart, that if any one shall be reduced to a state of want by some casualty, or by inability to provide for himself, he will have all the belief and assistance that he could desire; and there will be such a mutual care and assistance of each other, that all worldly things will be in a great degree, and in the best manner common; so as not to be withheld from any who may want them; and they will take great delight in ministering to others and serving them, whenever, and in whatever ways, there shall be opportunity to do it.
2. In that day, mankind will greatly multiply and increase in number, till the earth shall be filled with them.
When God first made mankind, he said to them, “Be fruitful and
multiply, and replenish, (or fill) the earth, and subdue it.”
But when the Millennium shall begin, the inhabitants which
shall then be on the earth, will be disposed to obey the divine command, to subdue the
earth, and multiply, until they have filled it; and they will have skill, and be
under all desirable advantages to do it; and the earth will be soon replenished
with inhabitants, and be brought to a state of high cultivation and improvement,
in every part of it, and will bring forth abundantly for the full supply of all;
and there will be many thousand times more people than ever existed before at once
in the world. Then the following prophecy, which relates to that day, shall be fulfilled:
“A little one shall become a thousand, and a small one a strong nation. I the Lord
will hasten it in his time.”
Though there will be so many millions of millions of people on
the earth at the same time, this will not be the least inconvenience to any, but
the contrary; for each one will be fully supplied with all he wants, and they will
all be united in love, as brethren of one family, and will be mutual helps and blessings
to each other. They will die, or rather fall asleep, and pass into the invisible
world; and others will come on the stage in their room. But death then will not
be attended with the same calamitous and terrible circumstances as it has been,
and is now; and will not be considered as an evil. It will not be brought on with
long and painful sickness, or be accompanied with any great distress of body or
mind. They will be in all respects ready for it, and welcome it with the greatest
comfort and joy. Every one will die at the time, and in the manner which will be
best for him and all with whom he is connected: And death will not bring distress
on surviving relatives and friends; and they will rather rejoice than mourn, while
they have a lively sense of the wisdom
3. In the Millennium, all will probably speak one language: So that one language shall be known and understood all over the world, when it shall be filled with inhabitants innumerable.
The whole earth was once, and originally of one language, and
of one speech.
And when this language shall be established, and become universal, all the learning and wisdom in the world will tend and serve to improve it, and render it more and more perfect. And there can be no doubt that such improvements will be made that persons will be able to communicate their ideas with more ease and precision, and with less ambiguity and danger of being misunderstood, than could be done before.
And ways will be invented to learn children to read this language with propriety, and to spell and write it with correctness, with more ease, and in much less time, than it is now done, and with little labour and cost. And ways may be invented, perhaps something like the short hands, which are now used by many, by which they will be able to communicate their ideas, and hold intercourse and correspondence with each other, who live in different parts of the world, with much less expense of time and labour, perhaps an hundred limes less, than that with which men now correspond.
This will also greatly facilitate the spreading useful knowledge, and all kinds of intelligence, which may be a benefit to mankind, to all parts of the world; and render books very cheap, and easy to be obtained by all. There will then be no need of translations into other languages, and numerous new impressions, in order to have the most useful books read by all. Many hundreds of thousands of copies may be cast off by one impression, and spread over all the earth. And the Bible, one of which, at least, every person will have, by printing such a vast number of them at one impression, may be afforded much cheaper than it can be now; even though it should be supposed that no improvement will be made in the art of printing, and making paper, which cannot be reasonably supposed; but the contrary is much more probable, viz. that both these will then be performed, in a better manner, and with much less labour and expense, than they are now executed. None can doubt of this, who consider what improvements have been made in these arts, since they were first invented.
This universality of language will tend to cement the world of
mankind so as to make them one, in a higher degree, and to greater advantage, than
otherwise could be. This will absorb the distinctions that are now kept up between
nations speaking different languages, and promote a general, free communication.
It is observed, when there was but one language in the world, that the
Therefore since there will be so many and great advantages, in
having one universal language, understood and used by all mankind, and it will answer
so many good purposes, when men shall be disposed to make a right improvement of
it; and since it may be so easily effected, when men shall be united in piety and
benevolence, and wisdom shall reign among them; there is reason to think that God
will so order things in his providence, and so influence and turn the hearts of
mankind, as in the most agreeable manner to introduce the best language, to be adopted
and used by all, in that day in which great and peculiar favour and blessings will
be granted to the world, far beyond those which had been given in preceding ages.
And this is agreeable to the scripture, which speaks of that day, as distinguished
and remarkable for the union and happiness of mankind, when they shall have one
heart, and one way. And this seems to be expressly predicted: when speaking of
that time it is said. “Then will I turn to the people a pure language, that they
may all call upon the name of the Lord, to serve him with one consent.”
4. The church of Christ will then be formed and regulated, according to his laws and institutions, in the most beautiful and pleasing order.
This is implied in what has been said; but is worthy of a more
particular attention. There will then be but one universal, catholic church, comprehending
all the inhabitants of the world, formed into numerous particular societies and
congregations, as shall be most convenient, to attend on public worship, and the
institutions of Christ. There will be no schisms in the church then: Christians will
not be divided into various sects and denominations; but there will be a beautiful
and happy union in sentiment, respecting the doctrines, worship and institutions
of Christ; and all will be of one heart, and one way, and serve Christ with one
consent. The ordinances of baptism and the It has been a question, Whether in the Millennium, when the
church shall be thus universal, and be brought to such a well regulated, holy
and happy state, there will be any need of civil rulers, to preside and govern
in temporal matters? It is said, that every tiling which will be necessary of this
kind, will be regulated and ordered by particular churches, and civil officers will
not be needed, and will have nothing to do. But when it is considered, that the church of Christ is not
a worldly society, and has no concern with temporal matters, and the concerns of
the world, considered merely as such, or any farther than they are included in
obedience to the laws of Christ: And that there will be need of regulations and
laws, or orders, with respect to the temporal concerns of mankind; it will appear
proper and convenient, if not necessary, that there should be wise men chosen
and appointed to superintend, and direct in worldly affairs, whose business it shall
be to consult the temporal interest of men, and dictate those regulations from time
to time, which shall promote the public good, and the temporal interest of individuals.
5. Then christianity will appear in its true beauty and excellence, and the nature and genuine effects of it will be more manifest than ever before, and the truth and amiableness of it be exhibited in a clear and striking light.
Christianity has hitherto been generally abused and perverted
by those who have enjoyed the gospel; and but little of the genuine spirit and power
of it has appeared among those who have been called christians. They have, the
most of them, disobeyed the laws of Christ, and misrepresented and perverted the
doctrines 2 Pet. ii. 2.
But in the Millennium the scene will be changed, and
christianity will be understood and acted out, in the true spirit and power of
it, and have its genuine effect, in the lives and conduct of all. And when it
comes to be thus reduced to practice by all, it will appear from fact and
experience to have a divine stamp; and that the gospel is indeed the wisdom of
God, and the power of God, forming
all who cordially embrace it to a truly amiable and excellent character, and is
suited to make men happy in this world, and that which is to come. Then all the
disgrace and reproach, which has come upon Christ, his true followers, and upon
christianity, by the wickedness and enmity of men, and the abuse of the gospel,
shall be wiped off. This is foretold in the following words: “Behold, at that time
I will undo all that afflict thee, and I will save her that halteth, and gather
her that was driven out, and I will get them praise and fame in every land,
where they have been put to shame. I will make you a name and a praise among all people
of the earth.”
6. The time of the Millennium will be in a peculiar and eminent sense and degree, The day of salvation, in which the Bible, and all the doctrines, commands and institutions contained in it, will have their proper and designed issue and effect; and that which precedes that day is preparatory to it, and suited in the best manner to introduce it, and render it eminently the gospel day.
The Spirit of God will then be poured out in his glorious fulness,
and fill the world with holiness and salvation, as floods upon the dry ground. All
the preceding influences of the Holy Spirit, in converting and saving men, are but
the first fruits, which precede the harvest, which will take place in that latter
day. This was typified in the Mosaic institutions. The most remarkable festivals
were the Passover, the feast of the first fruits, and the feast of Tabernacles,
upon which all the males in Israel were commanded to attend at Jerusalem. The Passover
typified the death of Christ, and he was crucified at the time of that feast. The
feast of the first fruits, or Penticost, as it is called in the New Testament, typified
the first fruits of the death of Christ, in the outpouring of the Holy Spirit,
and the conversion of men, when the gospel was first preached, which took place
at the time of this feast.”
Then the chief end of divine revelation will be answered. It has
been given with a chief reference to that time, and it will then be the mean of
producing unspeakably greater good, than in all ages before. It will then be no
longer misunderstood, and perverted and abused, to support error and wickedness;
but be universally prized more than all riches, and improved to the best
As the winter in the natural world is preparatory to the spring and summer, and the rain and snow, the shining of the sun, the wind and frost, issue in the order, beauty and fruitfulness of the vegetable world; and have their proper effect in these; and the end of winter is answered chiefly in what takes place in the spring and summer, and the former is necessary to introduce the latter, and in the best manner to prepare for it: so in the moral worlds or the church of Christ, what precedes the Millennium is as the winter, while the way is preparing for the summer, and all that takes place has reference to that happy season, and is suited to introduce it in the best manner and most proper time, when the gospel, so far as it respects the church in this world, and all the institutions and ordinances of it, will have their genuine and chief effect, in the order, beauty, felicity and fruitfulness of the church.
In which is considered which thousand years of the world will be the Millennium, and when it will begin.
All who attend to the subject of the Millennium will naturally
inquire. When this happy lime will take place; and how long it will be before it
shall be introduced? And some who have undertaken to find from scripture, and to
tell the precise time and the year when it will begin, have been evidently mistaken,
because
Though there be good reason to conclude that the exact time, the particular day or year of the beginning of the Millennium cannot be known, and that it will be introduced gradually, by different successive great and remarkable events, the precise time of which cannot be known before they take place; and that the prophecies respecting it are so formed on design, that no man can certainly know when the event predicted shall be accomplished, within a year, or a number of years, until it is manifest by the accomplishment, as such knowledge would answer no good end, but the contrary: yet there is no reason to suppose that this is left wholly in the dark, and that it is impossible to know, within a thousand, or hundreds of years, when this glorious day shall commence, which is so much the subject of prophecy, in which the glory which is to follow the sufferings of Christ, and the afflictions of his church, will chiefly consist, so far as it relates to the transactions of time.
Though it may be evident from scripture, that the seventh thousand years of the world will be the time of the prosperity of the church of Christ on earth; yet this event may come on by degrees, and be in a measure introduced years before that time; and the church may not be brought to the most complete and happy state of that day, but still have farther advances to make, after this seventh thousand years begin, and continue some years after they are ended: So that the particular year of the beginning or end of this time, cannot be known, before it actually takes place.
It is thought that there is reason to conclude from divine revelation, that the seventh millenary of the world, will be the time in which the church of Christ will enjoy a Sabbath of rest, and be brought to its highest and chief prosperity in this world, which is so much the subject of scripture prophecy; and that the end of the world, and the day of general judgment, will take place soon after this Millennium is over. The following observations are designed to point out some of the evidence of this.
It has been already observed. That the creation of the natural
world in six days, and the seventh being appointed to be a day of rest, does afford
an argument that the moral world, or the church and kingdom of Christ, of which
the natural world is a designed type, in many respects, will be six thousand years
in forming, in order to be brought to such a state, as in the best manner to enjoy
a thousand years of rest, peace and prosperity; a day in the natural world, in this
instance, representing a thousand years in the moral world: And that time being
thus divided into sevens, to have a perpetual rotation to the end of it, denotes
that the world See Sect. I. page 439, 440, with the note there.
It is observable, that the number seven is the most noted number mentioned in scripture, in many respects, and is a sacred number above all others. And in the Mosaic ritual, which contained many typical institutions, the Israelites were commanded, not only to observe every seventh day, as a day of rest; but every seventh year as a Sabbath, and year of rest. And the seventh month in every year was a festival and sacred month, above all other months of the year. In this month was the feast of tabernacles, which was to be observed seven days with great joy. On the first day of this month was the feast of trumpets, when the trumpets were to be blown through all the land, which was a type of the extraordinary preaching of the gospel which will introduce the Millennium. And on the tenth day was their annual and most solemn fast, on which they were to confess their sins and afflict their souls, and atonement was made for them. Which was a figure of the repentance and extraordinary humiliation, to which the inhabitants of the world will be brought, by the preaching of the gospel, attended with the dispensations of divine Providence suited to promote this, previous to their being raised up to the prosperity and joy of that day. And then the joyful feast of ingathering, in the end of the year, came on, on the fifteenth day of the same month. This was a type of the happy, joyful Millennium in the seventh and last thousand years of the world, in which vast multitudes, even most of the redeemed, will be gathered into the church and kingdom of Christ; in comparison with whom, all who shall have been saved before this time, are but the first fruits of the purchase of Christ.
It is evident that this feast of Tabernacles in the seventh month
was a designed type of the Millennium, from what has been now observed, and what
has been said on the three most remarkable feasts appointed in the law of Moses,
in the preceding section; but this evidence is strengthened, and made certain, by
what is said by the Prophet Zechariah. When he is speaking of the Millennium, and
predicting that happy day, he says, “And it shall come to pass, that every one
that is left of all the nations which came against Jerusalem, shall even go up from
year to year to worship the King, the Lord of hosts, and to keep the feast of Tabernacles.”
All these things seem to point out the seventh thousand years of the world to be the time of the Millennium. But there is yet greater evidence of this, which will serve to strengthen what has been observed, and shew that it is not mere conjecture.
The prophecies in the book of Daniel, of the rise and continuance of the little horn, and of the time in which the church shall be in a state of affliction; and those in the Revelation, of the continuance of the beast, who is the same with the horn; and of the duration of the afflicted state of the church during that time, when examined, and compared, will lead to fix on the seventh thousand years of the world to be the time of the Millennium.
In the Revelation, the time of the continuance of the beast, after
his deadly wound was healed, is said to be forty and two months.
If it were known when the bishop of Rome first became what is
designed to be denoted by the beast, the time of his fall, and of the end of the
church of Rome, and of Satan’s kingdom in the world, when the Millennium will commence,
could be ascertained to a year. But as this beast rose gradually from step to step,
till he became a beast, in the highest and most proper sense, this. involves the
subject in some degree of uncertainty, and renders n more difficult to determine,
at which considerable increase and advance of the bishop of Rome in power and influence,
the thousand, two hundred and sixty years began. He had great influence, not only
in the church, in the ecclesiastical matters, but
This is the most remarkable epoch; when the Pope became a beast, in the most proper sense, from whence his reign is to be dated. Twelve hundred and sixty years from this date, 756, will end near the beginning of the seventh thousand years of the world. But as he rose to this height gradually, and was a beast in a lower sense long before this, it is reasonable to suppose that he will fall by degrees, until his usurped power is wholly taken from him, and the false church of Rome, the great whore, utterly destroyed; and that he has been falling many years; and that as the time of his reign draws nearer to a close, more remarkable events, by which he and that church will come to total ruin, will take place in a more rapid succession. But this will be more particularly considered in the next section.
Therefore, these prophecies of the rise and fall of Antichrist, or the beast, and the time of his reign, and of the afflicted state of the church of Christ, fix the end of these, and of the reign of Satan in the world of mankind, near the beginning of the seventh thousand years of the world, when the Millennium will be introduced; though many things will take place before that time, by which the Pope and his interest will gradually decline and sink, and in favour of the church and kingdom of Christ, to prepare the way for the introduction of the Millennium.
In the book of Daniel, the same idolatrous, persecuting power,
and the time of the continuance of it, and of the oppressed state of the church
are predicted: And the time is fixed, and expressed by a time, and times, and an
half, or the dividing of time; See bishop Newton’s Dissertation on
the Prophecies.
In the eighth chapter of Daniel, we have a different representation
of this same kingdom, power or empire, by a little horn which came forth out of
one of the four horns, into which the Grecian empire, founded by Alexander the great,
was divided, some time after his death. This is the Roman, or fourth and last empire,
upon the destruction of which the kingdom of Christ is to prevail, and fill the
world. Daniel describes this little horn, as it appeared to him in the vision, in
the following words: “And out of one of them came forth a little horn, which
waxed exceeding great towards the south, and toward the east, and toward the pleasant
land. And it waxed great, even to the host of heaven, and it cast down some of the
host, and of the stars, to the ground, and stamped upon them. Yea, he magnified
himself even to the prince of the host, and by him the daily sacrifice was taken
away, and the place of his sanctuary was cast down. And an host was given him against
the daily sacrifice,
The question is here asked, “How long shall be the vision concerning
the daily sacrifice, and the transgression of desolation, to give both the sanctuary
and the host to be trodden under foot?” Bishop Newton says, “In the original there
is no such word as concerning; and Mr. Lowth rightly observes, that the words may
be rendered more agreeably to the Hebrew thus. For how long a
The answer is, “Unto two thousand and three hundred days; then
shall the sanctuary be cleansed.”
The little horn, which is the chief subject of this vision, and
was to do such great things against the holy people, the church, came forth out
of one of the four notable horns, toward the four winds of heaven, which grew out
of the goat, after the one great horn was broken, which the goat had at first.
This partition of the Grecian empire into four kingdoms or horns was just about three hundred years before the birth of Jesus Christ, or the beginning of the christian era. And as the incarnation of Christ was about the beginning of the fifth thousand years of the world, two thousand and three hundred years from the rise of the four horns will end at or near the beginning of the seventh thousand years of the world. Or if the beginning of the little horn should not be reckoned from that time, but from the time when the Roman power or horn began to be conspicuous and acknowledged among the nations, two thousand three hundred years from that time will carry them but a few years beyond the beginning of the seventh thousand years of the world; so that this number serves to confirm what has been observed from the other numbers in Daniel, and the Revelation, viz. That the reign of antichrist, who is the last head of the Roman empire, will end about the beginning of the seventh millenary of the world, when the Millennium will begin, and the meek, the saints, shall inherit the earth, take the kingdom and reign with Christ.
In the last chapter of Daniel. “One said to the man clothed in
linen, which was upon the waters of the river, How long shall it be to the end of
these wonders?” The answer is made m a very solemn manner, in the following words:
“It shall be for a time, times, and an half. And when he shall have accomplished
to scatter the power of the holy people, all these things shall be finished.” He
who shall scatter the power of the holy people or the saints, is the same with the
horn, mentioned in the seventh chapter, who should “wear out the saints of the
Most High;” which is the same event which is here expressed in different words.
And the time of his doing this, is the same which is mentioned here: “And they
shall be given into his hand, until a time, and times, and the dividing of time.”
Daniel heard, but did not understand the answer, and therefore
put the following question, “Then said I, O my Lord, what shall be the end of
these things?” The answer is, “From the time that the daily sacrifice shall be
taken away, and the abomination that maketh desolate set up, there shall be a thousand,
two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand,
three hundred and five and thirty days.” Here are two different numbers or times
mentioned, and neither of them agrees exactly with the foregoing answer. In that,
the time of the continuance of the persecuting power, which shall scatter and wear
out the saints, is limited to 1260 years. In the answer to Daniel’s question, two
different numbers of years are mentioned, when those evil things shall come to an
end, and the prophanation of the church, and the worship and ordinances of Christ,
shall cease, and the church shall be restored to due order, and be blessed and
brought to a happy glorious state, viz. 1290, and 1335 years. The first is 30 years longer
than the time mentioned above, and in the Revelation, and the last exceeds it 75
years. This seeming difference may be reconciled by observing, that these answers
do not respect precisely the same event. The former expresses the time of the continuance
and reign of antichrist, in which he shall oppress the church of Christ: And when
he shall have accomplished to scatter the power of the holy people, he shall be
destroyed. The latter looks forward to the recovery of the church of Christ, from
her low, afflicted, broken state, to a state of peace and prosperity, in the proper
use and enjoyment of the worship, institutions and ordinances of Christ, which had
been so greatly corrupted by the false church of Rome. It may take some time to
effect this, after the Pope and the church of Rome are wholly destroyed and extinct.
As the corruption and perversion of the church, worship and ordinances of Christ,
was bi ought on by degrees, and considerable advances were made in this, after antichrist
arose, and the Pope became a persecuting beast; so doubtless the church will not
be wholly purified when this beast shall be destroyed; but it will be some time
after this, before all corruptions and errors in doctrine and practice will be wholly
extirpated, and the church appear in her true beauty, and come to a state of universal,
established peace and prosperity. Within thirty years after the beast shall be slain,
and his body destroyed and given to the burning flame, or at the end of 1290 years,
the church may become universal, and all nations be members of it; and it may arrive
to a state of great purity and peace, and an end be put to all her troubles, and
most of the wicked be swept off from the face of the earth, by some remarkable
event, and sudden stroke; by which the kingdom of Satan shall be nearly extinct;
and his influence among mankind almost wholly cease. But the church of Christ may
not arrive to the most pure and happy state which it shall enjoy, under forty or
It has been observed, that as antichrist rose gradually, from
one degree of influence and power to another, till he became a complete beast, so
this persecuting, idolatrous antichristian power will fall by degrees, until it
is wholly taken out of the way: And there may, and probably will be, 1260 years
between the most remarkable steps by which he rose, and as great and remarkable
steps by which he is to fall, and go into perdition. The time of the captivity of the Jews by the Babylonians, was fixed in
the prophecy of Jeremiah to seventy years. But this prediction had reference to
different beginnings and endings It was just seventy years from the first captivity,
in the fourth year of Jehoiakim, when Daniel and many other Jews were carried to
Babylon, to the decree of Cyrus, giving leave to the Jews to return, and ordering
that the temple and Jerusalem should be rebuilt. And it was seventy years from the
destruction of Jerusalem and the temple, to the publishing of the decree of Darius,
by which the building of the temple was completed, and the Jews restored to their
former state. So, the 1260 years of the captivity of the church of Christ, in
spiritual Babylon, will doubtless have different beginnings, and consequently different
endings. As the power and tyranny of the bishop and church of Rome rose from less
beginnings to their full height; so the fall is to be gradual, till it is completed:
And from each remarkable advance, there are 1260 years, to as remarkable, successive
events, by which the kingdom and the power of the beast shall decline, and be utterly
destroyed.
The corruption and apostasy of the church had early beginnings,
and the usurped, tyrannical, and worldly power of the
Mosheim’s Ecclesiastical History: Third
century, Chap. II.
And as this man of sin rose higher and higher, and became more
conspicuous by one remarkable step after another, in the fourth, fifth, sixth and
seventh centuries, until he was publicly invested with temporal dominion, about
the middle of the eighth century, viz. in the year 756, when he became a complete
beast, and assumed the greatest authority, both in civil and religious matters,
in the christian world, and in fact had more power and influence over all persons
and things in the church and state, than any other man; so there is good reason
to conclude, he will gradually fall, by one remarkable event after another, from
the time of the reformation in the sixteenth century, when his power and influence
in the christian world were so greatly eclipsed, until this son of perdition shall
be utterly destroyed, not far from the end of the twentieth century, or the beginning
of the seventh thousand years of the world. And with the fall of this son of Satan,
the kingdom of Satan, which has been so great and strong in this world for so long
a time, will come to an end, and he will be cast out of the earth, and chained down
in the
The facts and events which have taken place since that time, especially
in the present century, coincide with such a conclusion, and serve to strengthen
and confirm it. The Pope and the hierarchy of the church of Rome are sinking
with
a rapid descent.—The kings and nations who once wandered after this beast, and
joined to support and exalt this antichristian power, now pay little regard to
him. They neither love nor fear him much, but are rather disposed to pull him down
and strip him of his riches and power. The dissolution of the society of the Jesuits
banishing them, and confiscating their riches, who were a great support of that
church and the Pope; the kings taking from the Pope the power which he claimed,
as his right, to nominate and appoint all the bishops to vacant sees, and actually
taking it upon themselves to do this, by which a vast stream of money, which used
to be poured into the coffers of the Pope, is taken from him and falls into the
hands of these kings:—The increase and spread of light, by which the tyranny,
superstition and idolatry of the church of Rome and its hierarchy are more clearly
discerned, and exposed to the abhorrence and contempt of men; and especially the
great increase of the knowledge of the nature, reasonableness and importance of
religious and civil liberty, and the rapid spread of zeal among the nations to promote
these: All these are remarkable events, which, among others not mentioned, serve
to confirm the above conclusion, that the Pope is falling with increasing rapidity.
And there is reason to expect from what has come to pass, and is now taking place,
and from scripture prophecy, that yet greater and more remarkable events will soon
take place, and come on in a swift and surprising succession, which will hasten
on the utter overthrow of the beast and all his adherents: And that the time predicted
will soon come, when the ten horns, or kings, who have agreed in time past, and
given their kingdom unto the beast, shall change their minds, and hate the whore,
and make her desolate, and naked, and shall eat her flesh, and burn her with fire.
In which is considered, what events are to take place, according to Scripture Prophecy, before the beginning of the Millennium, and to prepare the way for it.
BY attending to the events predicted, which are to take place
before the Millennium, and which are to introduce it, farther evidence will come
into view, that it will not commence long before the beginning of the seventh thousand
years of the world; nor
The seven vials or cups, which contained the seven last plagues,
or remarkable judgments, which are to be executed upon the beast and his adherents,
and upon the world of mankind, are to be poured out during the time of the reign
of the beast, and the existence of the false church of Rome; and which will issue
in the destruction of the beast, and of that church. This is evident from the fifteenth
and sixteenth chapters of the Revelation. The first vial respects the beast and
his followers, and brought sore calamities upon them, expressed in the following
words: “And there fell a noisome and grievous sore upon the men which had the mark
of the beast, and upon them who worshipped his image.”
Some acquaintance with the history of the calamitous events which
have taken place, answering to the prophetic description under those vials which
have been poured out, is necessary in order to know how and when it has been fulfilled,
and how many vials appear to have already run out, and which is now running. Mr.
Lowman has taken pains to show from many credible historians, that the remarkable
calamitous events which have taken place, and which have especially affected the
beast and his followers, and brought great and distressing evils upon them, have
answered to the evils and events described in prophetic language, under the successive
five first vials of wrath: And there appears to be satisfactory evidence that the
judgments predicted under these vials, have already been executed on antichrist,
and his supporters and followers: And that the reformation began by Luther, and
the remarkable events attending it was the judgment predicted by the pouring out
of the fifth vial, to be inflicted on the beast and the church of Rome. This vial
was to be poured out on the seat, or, as it is in the original, the throne of the
beast—“And his kingdom was full of darkness, and they gnawed their tongues for
pain.”
This vial began to be poured out near the beginning of the sixteenth century, in the year 1517, when Luther began to oppose the wickedness of the church of Rome, and the power and evil practices of the Pope: And from that time, the influence and power, or throne, of this man of sin, has been diminishing, and he is in a great measure deposed, and has fallen almost to the ground from that high throne, and unlimited power in church and slate, to which he had, before that, aspired and risen. As it is near three hundred years since the fifth vial was poured out, there is good reason to conclude, that the sixth vial began to be poured out, and has been running from the latter end of the last century, at least, i.e. for an hundred years or more; that it is near run out, and the seventh and last vial will begin to run early in the next century. Whether this be so or not, may be determined with greater and more satisfactory evidence, by attending to the prophetic description of the events which are to take place under those vials. And as the sixth vial is supposed to be now running, there is reason to pay a more particular and careful attention to the prophetic language, by which the events under this vial are expressed, that the meaning may be understood, and applied to the events which are pointed out, so as to be clearly discovered, and the signs of these times be discerned by all who will properly attend to this interesting subject.
“And the sixth angel poured out his vial upon the great river Euphrates: And the water thereof was dried up, that the way of the kings of the east might be prepared.” Ancient Babylon was a type of the antichristian church of Rome. By that, the church of Israel was afflicted and reduced to a state of captivity seventy years, until it was taken by Cyrus and Darius, whose kingdoms were east of Babylon. So the church of Christ has fallen under the power of this antichristian church, and power is given to the beast to make war with the saints, and to overcome them, and to continue forty two months: Therefore, the church of Rome is called Babylon in the Revelation.
The river Euphrates ran through Babylon, under the walls of
the city, and a wide and deep moat, filled with water from the river, encompassed
the city on the outside of the walls; so that the river was not only a defence
to the city, but afforded a supply of water and fish, and other provisions, brought
into it by water carriage. Cyrus, who came against Babylon with an army of Medes
and Persians, took the city, by turning the water of the river from the usual
channel, in which it went under the walls of the city, and ran through it, and
dried up the water in that channel, by which a way was opened for his army to pass
into the city under the walls in the dried channel, where the river used to run.
Accordingly the army marched in, and look the city in the night, when the
inhabitants were either asleep, or intoxicated with drinking, as that was the
time of a great festival. In that night the king of Babylon was slain, and Cyrus
took the kingdom for his uncle Darius, the Mede.
In this prophecy there is an allusion to this manner of taking Babylon, by Darius and Cyrus, the kings of the east. The church of Rome is the antitype of Babylon. By the kings of the east, are meant those, whoever they may be, who are, or shall be enemies to the church of Rome, and wish to reduce and destroy it, and shall be made the instruments of it; as the eastern kings took Babylon, by drying up the river Euphrates. The riches and power of the Pope and the church of Rome, and whatever serves as a defence and support of that church, answer to the river Euphrates in old Babylon; and the removal of those is meant by drying up the river; which will prepare the way for the enemies and opposers of this church, to take possession of it, and destroy it.
The river, in tins sense of it, has been drying up for a century
or more, while this sixth vial has been running; and there have been more remarkable
instances of it in this century, some of which have been mentioned above, by which
the riches of the church of Rome are greatly diminished, and she is stripped and
becoming poor: And the power and influence of the Pope is become very small and
inconsiderable, and he is but little regarded by those who once worshipped him;
and the way is fast preparing See Edward’s Humble Attempt, &c. page 153.
John goes on to relate a farther vision which he had of events
which are to take place under this vial, in the following words: “And I saw
three unclean spirits like frogs come out of the mouth of the dragon, and out of
the mouth of the beast, and out of the mouth of the false prophet. For they are
the spirits of devils, working miracles, which go forth unto the kings of the
earth, and of the whole world, to gather them to the battle of that great day of
God Almighty. And he gathered them together into a place, called in the Hebrew
tongue, Armageddon.”
The dragon is the devil, who is represented as a powerful, invisible agent, having a great hand in all the wickedness in the world, and has set up and animates the beast and false prophet, making them instruments to answer his ends, being the spirit who works with all his power and deceptive cunning, in these children of disobedience; and who are his children in a peculiar sense. These spirits are therefore the numerous spirits of devils who unite in one design, working miracles or wonders, as the word in the original is sometimes rendered, which go forth unto the kings of the earth, and of the whole world; that is, to all men who dwell on the earth, great and small, high and low. What is the tendency and effect of these invisible, evil spirits, what they design and do accomplish, when thus let loose, and suffered to go forth into all the world, there can be no doubt. They will corrupt the world, and promote all kinds of wickedness among men, to the utmost of their power and skill, and excite mankind to rise against God and the Redeemer, and oppose and despise all divine institutions and commands; and, at the same time, to hate and destroy each other, and attempt to gratify every hateful lust of the flesh and of the mind, without restraint.
If any distinction is to be made between those evil spirits which
are united in this same design, and like frogs pervade all places and assault all
men, as the frogs did the Egyptians, in their attempts to seduce and corrupt them;
especially those who live in
These spirits of devils unite and are agreed in one design, to promote all kind of vice and wickedness among men, and to as great a degree as they possibly can, leading them to infidelity and impiety, and an endless train of gross errors and delusions, in matters of religion; and hurrying them on in a greedy pursuit of the enjoyments of this world, in the indulgence of their lusts, and the gratification of their love of their own selves, and their pride, in the practice of injustice and oppression, living in malice and envy, hating and speaking evil of one another, and engaging in fierce contention, cruel and destructive war, and murder. By this the world in general will be in arms against God, and his Son; and they will be gathered and knit together, as one man, in open war with heaven, and all the friends of Christ on earth. This is doubtless meant by these spirits of devils, going out into the whole world, to gather them to the battle of that great day of God Almighty. It is not meant, that they shall be gathered into one place on this globe, or any where else; but that they shall be united with one heart in the same cause of sin and Satan, against God, and his revealed truth and ways, in whatever part of the earth they live; and thus take arms, and rise in open rebellion, provoking the Almighty to battle, and, in a sense, challenging him to do his worst. Thus they will be as really gathered to the battle, as an army are gathered together to engage in battle with another army, or to besiege a city.
“And he gathered them together into a place called in the Hebrew
tongue Armageddon.” Armageddon is the mountain
But this battle is to come on under the next vial, which is the seventh and last. When mankind shall be prepared and gathered together, by the great degree of all kinds of wickedness, while God has been waiting upon them, even to long suffering, in the use of very powerful, and all proper means to reclaim and reform them, he will arise to battle, and by doing terrible things in righteousness, will manifest and display his awful displeasure with them, for their great wickedness, and obstinacy in rebellion against him; and the events will then take place which are predicted under the seventh vial.
“And the seventh angel poured out his vial into the air: And
there came a great voice out of the temple of heaven, from the throne, saying.
It is done.” This vial being poured out into the air, denotes that it should
affect and destroy Satan’s kingdom, and his followers in the world in general,
who is the prince of the power of the air. And the voice from heaven, saying,
It
is done, is a prediction that the events under this vial, by which the battle before mentioned is to be carried on and completed, will utterly destroy the
interest and kingdom of the devil in the world, and finish the awful scene of
divine judgments, on the antichristian church, and the wicked world in
general. The prophecy then goes on to give a general and summary account of the
battle of that great day, from the seventh verse to the end of the chapter, and
the great and marvellous effects it will have upon great Babylon, i.e. the church
of Rome, and upon the nations of the world in general. There will be the
greatest convulsions and resolutions in the political and moral world, that have
ever been, attended with awful judgments upon men; which are predicted in
prophetic language. “And there were voices, and thunders, and lightnings, and
a great earthquake, such as was not since men were upon the earth, so mighty an
earthquake, and so great. And every island fled away, and the mountains were not
found.”—“And the great city was divided into three parts,
and the cities of the nations fell: And great Babylon came into remembrance before
God, to give unto her the cup of the wine of the fierceness of his wrath.” The great
city, and great Babylon, seem to be one and the same thing, the church of Rome.
In the next chapter, this same false church is called “Babylon the great,” and
“The great city which reigneth over the kings of the earth.”
“And the cities of the nations fell.” Divine judgments, and a
peculiar measure of wrath shall fall upon the christian world, in which the antichristian
kingdom has been set up; but the rest of mankind shall share in the calamity of
that day, and be punished for their wickedness, to which this expression seems to
have respect. The cities of the nations of the world are their strength, defence
and pride. These shall be demolished and wholly taken away, that they shall no more
be able to tyrannize over one another.
The prophecy under the seventh vial goes on. “And there fell
upon men a great hail out of heaven, every stone about the weight of a talent: And
men blasphemed God, because of the plague of the hail; for the plague thereof was
exceeding great.” There is reference in those words to the destruction of the Canaanites,
in the great and terrible battle, when the Lord cast down great stones from heaven upon them, and they died, and there
were more that died with hailstones, than they whom the children of Israel slew
with the sword. Unless that in Ezekiel be an exception, which is a description
of the punishment of Gog and Magog, by which name the multitude of wicked men are
called, who shall rise up when the Millennium is ended, and will be destroyed when
Christ shall come to judgment. These words may have their ultimate accomplishment
then. But as the Gog and Magog of Ezekiel represent the wicked world which shall
be destroyed before the Millennium begins, as well as those who shall rise up when
it will end; this passage has a primary, if not an ultimate reference to the destruction
of the former.
This battle is more particularly described in the nineteenth chapter,
from the beginning of the
The same battle and slaughter of men is represented and predicted
in figurative prophetic language, in the fourteenth chapter, where John describes
a vision which he had of one like unto the Son of man, who sat upon a white cloud,
having on his head a golden crown, and in his hand a sharp sickle. And it was said
unto him, “Thrust in thy sickle and reap; for the time is come
Upon this vision it is to be observed, that by the harvest of the earth, and the clusters of the vine of the earth, are meant the inhabitants of the earth, or mankind in general. And reaping the harvest, and gathering the clusters of the vine of the earth, signifies the slaughter and destruction of the inhabitants of the earth; not every one of them indeed; for in the harvest and vintage, some ears of corn are commonly left standing, which escape the sickle, and a few scattering grapes are left on the vine when the clusters in general are gathered: And that this slaughter and desolation, which shall be made of the inhabitants of the world, will take place in consequence of their apostasy, and obstinate continuance and increase in sin, until they are become ripe, fully ripe, for this dreadful execution and destruction, by divine vengeance: Therefore, that this reaping, and the harvest, and gathering the clusters of the vine of the earth, will not be a merciful dispensation towards the inhabitants then in the world; but the execution of divine vengeance, and an awful exercise and display of the displeasure and wrath of God, in the evils which shall fall on men, for their perseverance and increase in wickedness. This is represented and expressed in a striking manner, by the figure of casting the vintage into the great wine press of the wrath of God, and the large and amazing quantity of blood which proceeded from thence; signifying the great and general slaughter, and terrible sufferings of mankind, when this time of his wrath shall come.
From this view of the events predicted under the sixth and seventh vials, it appears, that while the sixth vial is running, the way will be preparing for the overthrow of spiritual Babylon.
One event will take place after another, which will greatly weaken
and remove the power and influence of the Pope, among the nations in Christendom,
by taking away his riches, by drying up the stream of wealth, and the removal of
other things, by which the church of Rome has been made strong, and stood as impregnable
for many ages. But this will not be attended by any general reformation of professing
christians, or revival and great increase of the true church of Christ; nor will
the moral state of the christian world, or of mankind in general, be reformed and
grow better, but the contrary. By the evil influence which the
The prevailing, unrestrained wickedness of men, which has been
now mentioned, by which they shall be gathered unto this battle, is described by
the Apostle Paul, in the following words:. “This know also, that in the last days,
perilous times shall come. For men shall be lovers of their own selves, covetous,
boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without
natural affection, covenant breakers, false accusers, incontinent, fierce, despisers
of those who are good, traitors, heady, highminded, lovers of pleasures more than
lovers of God; having a form of godliness, but denying the power thereof.”
The true church of Christ will subsist and continue in this evil
time of the prevalence of the powers of darkness; but the number of real christians
will be small; and many, even of them, if not the most, will probably be weak and
low in their christian exercises, by the influences and uncommon power of those
evil spirits, and in too great a degree conformed to this world. They will be hated,
opposed, and trodden down by the wicked, arid be in an afflicted, suffering state
in this dark and evil day. They will be in a great measure hidden and unknown, and
the cause
Though the true church of Christ must be in a low, dark state, in many respects, under this vial, yet there will doubtless be revivals of religion, and an increase of converts to real christianity, in many different places, and truth may be getting advantage, and more clearly distinguished from error, by those who have eyes to see: and christianity be more and more refined in doctrines and practice, from the various errors and corruptions, which have been introduced among the true followers of Christ; and every thing, and all events, will serve to bring on and introduce the Millennium, in the best manner, and in the most proper time.
The battle of that great day of God Almighty. is to come on under
the seventh vial, as has been observed. When the iniquity of the world of mankind
shall be full, and they shall be united in open rebellion, and, in this sense, gathered
together, and armed against heaven: And after God has waited long upon them in
the use of all proper means to reclaim them, especially the christian world; and
they are become fully ripe for destruction, he will come forth to battle against
them, and execute most tearful judgments upon them, and destroy them in a manner
and degree, which shall manifest his awful displeasure with them, for their obstinacy
in all kinds of wickedness. When these briars and thorns are set against God in
battle, he will go through them and burn them together. See
This battle, it has been observed, will not consist in the
church or christians’ raising armies, and fighting and carrying on war with the
antichristian party, or with the wicked world; or in a conflict between the
former and the latter, respecting the truths and cause of Christ: But it will be
commenced and carried on by Christ, while invisible in heaven, invested with all divine power in heaven
and earth, in the exercise of his providence, bringing judgments upon his enemies,
and a wicked world, in such remarkable ways and manner, as to be a clear and remarkable
manifestation of his presence and power; of his displeasure with a
The holy angels may be made the instruments of many events which
shall be full of evil to wicked men. And the true church of Christ, his witnesses
in his cause, and against the delusions and wickedness of the antichristian church,
and of the world, are represented as having a hand in bringing upon their enemies
all the evils which will come upon them; because they will take place in answer
to their prayers, in their cause, and in order effectually to avenge his own elect
of their adversaries.
But multitudes of mankind will be destroyed by the more immediate
hand of God, by famine and pestilences, which will prevail in many countries, at
different times, in an extraordinary manner, and to a degree never known before;
by which vast multitudes will perish suddenly, and in circumstances very surprising
and awful. And there will be earthquakes, and terrible storms of lightning and thunder,
and inundations of water, by which many cities and places shall sink and be overflowed,
with all the inhabitants; and multitudes will perish by these, and innumerable other
evil occurrents, which will take place in an unusual manner, and in quick succession;
so that the hand of God will be visibly stretched out against the inhabitants of
the world, to punish and destroy them for their wickedness; and the following prediction
will be fulfilled, in the full and awful extent of it. “Fear, and the pit, and
the snare are upon thee, O inhabitant of the earth. And it shall come to pass, that
he who fleeth from the noise of the fear, shall fall into the pit; and he that cometh
up out of the midst of the pit, shall be taken in the snare: For the windows from
on high are open, and the foundations of the earth do shake. The earth is utterly
broken down, the earth is clean dissolved, the earth is moved exceedingly. The earth
shall reel to and fro like a drunkard, and shall be removed like a cottage, and
the transgression thereof shall be heavy upon it, and it shall fall, and not rise
again.”
This battle will not be fought at once, so as to be soon finished; but will be carried on through a course of years, probably for more than a century and an half, in order to make a suitable and sufficiently clear display of the displeasure of God with a wicked world; and to give opportunity to men to repent and reform, when they are warned, called upon, and urged to it, by being made to suffer such a variety and long continued series of calamities, for their sins; and to discover, and set in the most clear and striking light, the hardness, obstinacy and wickedness of the heart of man, while they continue disobedient and inflexible, under all these terrible dispensations of providence, suited to awaken and reform them, to teach them the evil of sin, and the awful displeasure of God with them; and to warn them to fly from the wrath to come, and unto Christ, as the only refuge; and go on to revolt yet more and more, and blaspheme the hand which inflicts these evils, By all this will be more clearly manifested, than ever before, how totally lost and infinitely miserable mankind are, and their infinite need of a Redeemer; that no means that can be used, or methods taken to reclaim and save them, will be in the least degree effectual, unless the Spirit of God be given to change and renew their hearts, and therefore that the salvation of men depends wholly on the mere sovereign grace of God, even all that good, holiness and salvation, which shall take place in the Millennium; and it will, in this respect, prepare the way for that day of grace.
This battle and terrible slaughter and destruction of men in so
many ways, and for so long a course of years, will greatly lessen the number of
mankind in the world; so that in the close of this terrible scene, comparatively
few will be left alive. Those will be the christians who shall be then members of
the churches, and descendants from good people who have lived in former ages, and
others who will then be true penitents, who will look back on the terrible scene
which had taken place in the battle of the great day of God Almighty, and see, and
have a clear and affecting conviction of his displeasure with mankind, for their
sins and the terribleness of his wrath; and will acknowledge the righteousness of
it. They will consequently see the guilty, miserable, and utterly lost state of
man, and their need of a Redeemer, to make atonement for their sins, and the necessity
of the Holy Spirit to renew their hearts, and form them to right, and truly christian
exercises: And will be clearly convinced of the truth of all the great and important
doctrines of the gospel, and cordially embrace them. And they will repent and humble
themselves in the sight of the Lord, and earnestly, with united hearts, cry to heaven
for the forgiveness of their sins, and for mercy on themselves, and on their children,
acknowledging their infinite ill desert, and flying to Christ, and sovereign grace
through him, as their only refuge and hope. And then the scene will change. The
battle will be over, divine judgments will cease, and there will be no more frowns
on man,
As antichrist and the church of Rome will have a large share
in the cup of indignation and wrath which will be poured out; so all the
christian world will have a distinguished portion of it, as the inhabitants of
it are much more guilty than others. There is no reason to consider the
antichristian spirit and practices to be confined to that which is now called
the church of Rome: The protestant churches have much of antichrist in them, and
are far from being wholly reformed from the corruptions and wickedness, in
doctrine and practice, which are found in that which is called Babylon the
great, the mother of harlots, and abominations of the earth. Her influence in
promoting delusion and wickedness extends, m some degree, to all the inhabitants
of the world, and more especially the christian world. She is the Mother of all
the false doctrines, superstition, infidelity and abominable practices in the
protestant world. And where can the church be found, which is thoroughly purged
from all these abominations? Some churches may be more pure, and may have
proceeded farther in a reformation than others; but none are wholly clear of an
antichristian spirit, and the fruits of it. There may be, and in many instances
doubtless there is, much of the exercise of the spirit of antichrist, in
opposing what is called antichrist, and the church of Rome; and by running into
as great extremes another way. The Apostle Paul said, this mystery of iniquity,
the man of sin, which is antichrist, began already lo work in the churches even
in his day.
The Jews have suffered greatly for their peculiarly aggravated
wickedness, in rejecting and crucifying the Son of God; and
The revolutions which will take place in this battle will open
the way for their return to the land given to their ancestors; and they which are
left will repent and return to the Lord Jesus Christ, against whom they and their
fathers have sinned, and unto their own land, and will become an eminently excellent
part of the christian church, who shall multiply, and fill all that vast tract of
land given to Abraham and his posterity, from the river of Egypt, to the great river
Euphrates,
But whether they will continue a distinct people from all other
christians, through the whole time of the Millennium, or be so intermixed with others,
as not to be distinguished from them, will be determined by the event: But the latter
is most probable, as the ends of their being preserved in such a state of distinction,
will then be answered; and those circumstances and things, which have been, and
still are, the means of their continuing a distinct and separate people, will then
cease; such as circumcision, and their observance of other Mosaic rites. When they
shall become christians, their name by which they are now distinguished will be
lost, and they will be absorbed in the christian church, the true Israel of God,
where there is neither Jew nor Greek, but all are one in Christ: And then there
will be one fold, and one shepherd. And then, by this event, the following prediction
will be fully accomplished: “And ye shall leave your name for a curse unto my
chosen! For the Lord God shall slay thee, and call his servants by another name.”
That the above representation of this battle, which will be previous
to the Millennium, and will introduce it, taken from the
The destruction of the world of mankind by a flood, and the preservation of Noah and his family, who were by this brought into a new world, to be replenished by them, may be considered as a typical and prophetic representation of the great battle with the wicked world, previous to the Millennium; by which the wicked will be swept off the earth, and the true church of Christ will be delivered and preserved, and the way opened for its prosperity, and filling the earth.
The series of judgments brought upon Pharaoh and the Egyptians, for their disobedience to Jehovah, and oppressions of his people, and their dreadful overthrow in the Red Sea, to prepare the way for the deliverance of Israel, was also a prophetic type of this great battle. So was the destruction of the inhabitants of Canaan, in order to introduce the people of Israel, and put them in possession of that land. Therefore, reference is had to this in the representation of the battle of that great day, as has been observed.
David was a man of blood, carried on great wars and destroyed much people, and many nations, who were enemies to him, and the people of God; and by his conquests prepared the way for the peaceable and glorious reign of Solomon, and the building of the temple. In this, David was a type of Christ, when he shall go forth, clothed with a vesture dipt in blood, and in righteousness make war, and destroy the nations of mankind, his enemies, to prepare the way for the Millennium. Solomon was a type of Christ reigning in the Millennium, when the church shall rise to a state of beauty and glory, of which Solomon’s temple was a type, when the meek shall inherit the earth, and delight themselves in the abundance of peace.
The coming of Christ, in favour of his church, and of the redeemed,
is spoken of as a time of vengeance to his and their enemies, in which they shall
be punished and destroyed, and his people shall be avenged on them. “The Spirit
of the Lord God is upon me, because he hath anointed me to preach good tidings unto
the meek; to proclaim the acceptable year of the Lord, and the day of vengeance
of our God, to comfort all that mourn. “For the day of vengeance is in mine heart,
and the year of my redeemed is come.”
Balaam, in his remarkable prophecy of Christ and his kingdom,
speaking of this latter day, when the Roman empire shall come to an end, and
Christ shall have the dominion, represents this event as attended with great
destruction of men. “Out of Jacob shall come he that shall have dominion, and
shall destroy him that remaineth in the city. And he took up his parable, and
said, “Alas, who shall live when God doth this!” This expresses a great and general
destruction of men, so that comparatively few of them will be left alive.”
This battle, by which the wicked will be destroyed, and the reign
of Christ and his church on earth introduced, is frequently
The twenty first Psalm contains a prediction of Christ, and foretells
the destruction of the wicked, as introducing his reign on earth, and the prosperity
and joy of the church. “Tlune hand shall find out all thine enemies, thy right
hand shall find out those that hate thee. Thou shalt make them as a fiery oven in
the time of thine anger: The Lord shall swallow them up m his wrath, and the fire
shall devour them. Their fruit shalt thou destroy from the earth, and their seed
from among the children of men: For they intended evil against thee; they imagined
a mischievous device, which they are not able to perform. Therefore shalt thou make
them turn their back, when thou shalt make ready thine arrows upon thy strings,
against the face of them. Be thou exalted, Lord, in thine own strength: So shall
we sing and praise thy power.”
That the wicked shall be cut off and destroyed from the earth, that the saints may inherit it, is foretold throughout the thirty seventh Psalm. “Evil doers shall be cut off: But those that wait upon the Lord, they shall inherit the earth. For yet a little while, and the wicked shall not be; Yea, thou shalt diligently consider his place, and it shall not be. But the meek shall inherit the earth, and delight themselves in the abundance of peace. Wait on the Lord, and keep his way, and he shalt exalt thee to inherit the earth; When the wicked are cut off, thou shalt see it. The transgressors shall be destroyed together; the end of the wicked shall be cut off. But the salvation of the righteous is of the Lord,” &c.
The same thing is brought into view in the seventy fifth, seventy
sixth, and ninety seventh Psalms. “God is the judge, he putteth down one, and
setteth up another. For in the hand of the Lord there is a cup, and the wine is
red; it is full of mixture, and he poureth out of the same; but the dregs thereof,
all the wicked of the earth shall wring them out, and drink them. All the horns
of the wicked also will I cut off; but the horns of the righteous shall be exalted.
In Judah is God known, his name is great in Israel. In Salem also is his tabernacle,
and his dwelling place in Zion. There brake he the arrows of the bow, the shield,
and the sword, and the battle. Thou art more glorious and excellent than the mountains
of prey. The stout hearted are spoiled, they have slept their sleep: And none of
the men of might have found their hands. At thy rebuke, O God of Jacob, both the
chariot and horse are cast into a dead sleep. Thou didst cause judgment to be heard
from heaven; the earth feared and was still, when God arose to judgment, to save
all the meek of the earth. He shall cut off the spirit of princes: He is terrible
to the kings of the earth.” “The Lord reigneth, let the people rejoice; let the
multitude of isles be glad thereof. Clouds and darkness are round about him, righteousness
and judgment are the habitation of his throne. A fire goeth before him, and burneth
In the prophecy of Isaiah, this battle, as it has been
explained, is often brought into view, as connected with the prosperity of the
church of Christ on earth, and introductory to it: Some instances of this will
be mentioned. In the five first verses of the second chapter there is a prophecy
of the happy state of the church in the last days, that is, in the Millennium
In the four next verses is a description of the corruption, worldliness and
idolatry of the visible church. and consequently of the world in general, as
the reason of the displeasure with them, and his punishing them. And from
The eleventh chapter contains a prediction of the Millennium, and
of the slaughter of the wicked of the earth, which shall make way for it. “with righteousness shall he judge the poor, and reprove with equity, for the meek
of the earth: And he shall smite the earth with the rod of his mouth, and with
the breath of his lips shall he slay the wicked.”
In the thirteenth chapter is a prediction of the same thing: “Howl, ye, for the day of the Lord is at hand; it shall come as
The twenty fourth chapter is wholly on this subject, and describes the battle of that great day of God Almighty, and tie slaughter of the wicked, in clear and striking language in consequence of which the church and people of God shall spread and prosper. “Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof. The earth shall be utterly emptied; for the Lord hath spoken this word. The earth mourneth and fadeth away: The world languisheth and fadeth away: The haughty people of the earth do languish. The earth is also defiled under the inhabitants thereof because they have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they who dwell therein are desolate: Therefore the inhabitants of the earth are burned and few men left. The city of confusion is broken down: Every house is shut up, that no man may remain. In the city is left desolation, and the gate is smitten with destruction. When thus it shall be, in the midst of the earth, among the people, there shall be as the shaking of an olive tree, and as the gleaning of grapes, when the vintage is done. They shall lift up the voice, they shall sing for the majesty of the Lord,” &c.
Upon this prophecy it may be observed, that it is a prediction
of great calamities on the inhabitants of the world in general, as a punishment
for their sins, by which the earth is defiled; they having transgressed the laws
of God, changed his ordinance, and broken the everlasting covenant. They have
broken the covenant of grace and peace made with Noah and his children, which, if
it had been strictly observed, would have transmitted blessings, both holiness and
happiness, to all mankind, to the end of the world. By violating this covenant,
corruption and iniquity, and all the idolatry and abominations which have taken
place, or ever will be practised among men, have been introduced. And by breaking
The prophecy goes on, and the same events, as to substance, and
this battle, and the consequence of it, are described in oilier words: “Fear and
the pit, and the snare are upon thee, O inhabitant of the earth. The earth is
utterly broken down, the earth is clean dissolved, the earth is moved exceedingly.
The earth shall reel to and fro like a drunkard, and shall be moved like a cottage,
and the transgression thereof shall be heavy upon it, and it shall fall, and not
rise again.” This battle is described in the Revelation, in the same figurative
language: “And there was a great earthquake, such as was not since men were upon
the earth, so mighty an earthquake and so great. And every island fled away, and
the mountains were not found.” What is meant by the
host of the high ones, and the kings of the earth being visited after many days,
Is not so clear, at first view, and perhaps it is not now understood. God is often
said in scripture to visit those whom he punishes, and the word here in the original
is frequently translated, to punish. They who are shut up in prison are often confined
there, to be taken out after same days, and receive their punishment. When it is
here said, “And after many days shall they be visited;” may not the meaning be,
that those high ones, and kings of the earth shall no more appear in this world;
but shall be shut up in prison until the day of judgment, when they shall be brought
forth and punished? As the fallen angels are bound in chains of darkness to be reserved
unto judgment, so these unjust men will be reserved unto the day of judgment, to
be punished. When it is said of Zedekiah, that he should be carried a captive to
Babylon, it is added, “And there shall he be, until I visit him, saith the Lord,”
The three next chapters are a continuation of prophecy of the
same event, viz. the judgments which are to be inflicted on the false and degenerate
professors of religion, and the world of mankind in general, previous to the prosperity
of the church and kingdom of Christ in the world, which will be evident to the careful
judicious reader; and that the predictions contained in them, coincide with those
which have been mentioned. It is needless to transcribe any particular passage
here, except the following: “Come, my people, enter thou into thy chambers, and
shut thy doors about thee; hide thyself as it were for a little moment, until the
indignation be overpassed. For behold, the Lord cometh out of his place to punish
the inhabitants of the earth for their iniquity: The earth also shall disclose her
blood, and shall no more cover her slain.”
The thirty fourth and thirty fifth chapters of Isaiah contain a prophecy of the Millennium, and of the day of battle which will precede it, which will consist in the punishment of the world, for their iniquity. “Come near, ye nations, to hear, and hearken, ye people: Let the earth hear, and all that is therein: the world, and all things that come forth of it. For the indignation of the Lord is upon all nations, and his fury upon all their armies. He hath utterly destroyed them, he hath delivered them to the slaughter. For it is the day of the Lord’s vengeance, and the year of recompenses for the controversy of Zion Strengthen ye the weak hands, confirm the feeble knees. Say to them that are of a fearful heart. Be strong, fear not: Behold, your God will come with vengeance, even God with a recompense; he will come and save you. Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as an hart, and the tongue of the dumb shall sing; for in the wilderness shall waters break out, and streams in the desert,” &c. “And the ransomed of the Lord shall return and come to Zion with songs, and everlasting joy upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away.”
In the forty first chapter of Isaiah, God, speaking to the church, and promising the good things and prosperity which were in store for it in the days of the Millennium, says, “Behold, all they that are incensed against thee, shall be ashamed and confounded: They shall be as nothing, and they that strive with thee shall perish. Thou shalt seek them, and shall not find them that contended with thee: They that war against thee shall be as nothing, and as a thing of nought. Behold, I will make thee a new, sharp threshing instrument, having teeth; thou shalt thresh the mountains, and beat them small, and make the hills as chaff. Thou shalt fan them, and the wind shall carry them away, and the whirlwind shall scatter them: And thou shalt rejoice in the Lord, and shalt glory in the Holy One of Israel.”
In the forty second chapter, God makes promises to his church,
which are to be accomplished in their fulness, in the days of the Millennium, and
speaks of the war and battle in which he
The fifty ninth and sixtieth chapters are wholly on this subject
of the Millennium. In the
There is a parallel representation of this battle in the sixty third
chapter, as executed by the same person, who is exhibited in the nineteenth chapter
of the Revelation, riding forth to make war in righteousness, and fighting this
same battle, in which the wicked then on earth will be slain. “who is this that
cometh from Edom, with died garments from Bozrah? Bozrah was in the land of Edom. The Edomites were implacable
enemies to the people of God, and are in the prophecies of Isaiah, and elsewhere,
put for the enemies of God and his church in general, who shall be destroyed, as the Edomites were, of whom the Edomites,
and their destruction were a type.
The same thing is predicted in the sixty sixth chapter: “A voice of noise from the city, a voice from the temple, a voice of the Lord who rendereth recompense to his enemies. And the hand of the Lord shall be known towards his servants, and his indignation towards his enemies. For behold, the Lord will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. For by fire, and by his sword, will the Lord plead with all flesh; and the slain of the Lord shall be many.” These predictions of the slaughter and destruction of the wicked are here intermixed with promises of salvation and prosperity to the church: “Rejoice ye with Jerusalem, and be glad with her, all ye who love her: Rejoice for joy with her, all ye that mourn for her: That ye may suck and be satisfied with the breasts of her consolations: That ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb.”
A passage in the tenth chapter of Jeremiah seems to refer to the same event. The folly, idolatry, and great wickedness of the people and nations of the earth, is mentioned and described in the first part of the chapter, upon which the following prediction is uttered: “But Jehovah is the true God, he is the living God, and an everlasting King. At his wrath the earth shall tremble, and the nations shall not be able to abide his indignation. Thus shall ye say unto them, The gods that have not made the heavens and the earth, even they shall perish from the earth, and from under those heavens.”
In the first part of the twenty fifth chapter, there is a prophecy
of the captivity of the Jews, and of other adjacent nations, by Nebuchadnezzar;
and when their captivity during seventy years should be ended, Jeremiah foretells
the ruin of Babylon, and the land of the Chaldeans. And the evil that was coming
on the
There is another prophecy of this in the thirtieth chapter of
Jeremiah. Here the deliverance of the church from her oppressors, and from all her
sufferings and trouble, is promised; which shall be attended with the utter overthrow
and destruction of the wicked, and all her enemies. That this prophecy looks beyond
the deliverance of the Jews from the Babylonish captivity, and the evil that came
on their enemies then, to the greater deliverance of the church from spiritual Babylon,
and the general destruction of the wicked, which shall attend it, of which the former
was a type, is evident, not only from a number of expressions and promises which
were not fully accomplished in the former, and have respect to the latter; but from
the express
In the book of Daniel, there is prophecy of the same event. “And at that time,” (i.e. when antichrist is to be destroyed, which is predicted in the paragraph immediately preceding these words) “shall Michael stand up, the great Prince who standeth for the children of thy people,) (that is, Jesus Christ, who will support and deliver his church.) “And there shall be a time of trouble, such as never was since there was a nation, even to that same time,” (this is the time of the battle of that great day of God Almighty.) “And at that time, thy people shall be delivered, every one that shall be found written in the book.” This is the time of the deliverance of the church from the power of antichrist, and from all wicked men, her enemies, and of her entering upon the prosperous, happy slate, in which the saints will reign on earth a thousand years.
The Prophet Joel speaks of the same events. From the twenty eighth
verse of the second chapter of his prophecy, is a prediction of the Millennium,
and the preceding evils that shall be inflicted on mankind: “And it shall come
to pass afterwards, that I will pour out my Spirit upon all flesh,” &c. This prophecy
began to be fulfilled when the Holy Spirit was first poured out after the ascension
of Christ; but this, as has been before observed, was but the first fruits, and
the prophecy will be fulfilled only in a very small part before the harvest shall
come in the days of the Millennium. At the same time he speaks of the great evils,
and terrible events which shall take place: “The sun shall be turned into darkness,
and the moon into blood, before the great and terrible day of the Lord come. And
it shall come to pass, that whosoever shall call on the name of the Lord, shall
be delivered.” The prophet goes on in the next chapter to speak more particularly
on this subject: “For, behold, m those days and in that time, when 1 shall bring
again the captivity
Judah and Jerusalem are put for the church of Christ, being a
type of that, as has been observed. The captivity of the Jews in Babylon, and their
return from it, is typical of the afflicted, suffering state of the church during
the reign of antichrist, and the deliverance of it from this state on the fall
of antichrist, and in the Millennium. This is therefore meant, when it is said,
“In those days, and in that time, when I shall bring again the captivity of Judah
and Jerusalem.” When the children of Moab, Ammon and Edom came with a great army,
combined together to destroy Judah, Jehosaphat was directed to go forth with the
inhabitants of Judah and Jerusalem and meet them; and had a promise that he should
have no occasion to fight with them; but should stand still and see the salvation
of the Lord, because the battle was not theirs, but God’s Accordingly they went
out, and stood still, and saw their enemies fall upon, and destroy each other,
until they were all wasted away. Jehosaphat and his people went out to their camp,
and found great riches, silver and gold, and much spoil; and they spent three days
in gathering it; and on the fourth day they assembled in the valley to bless and
praise the Lord, which was from that called, “The valley of Berachah.” This is
the valley of Jehosaphat. And to this story, these words of the prophet Joel refer. See
The Prophet farther enlarges on this subject in the following
part of this chapter:
The Prophet Micah prophesied of Christ and his kingdom, in the
extent and glory of it in the latter day; and of the destruction of the wicked
men, and the nations of the world, in favour of the church of Christ, and in
order to the prosperity of his people. All this is contained in the fifth
chapter of his prophecy. “And He (i.e. Christ) shall stand and feed in the strength of the
The prophecy of Zephaniah has respect to the battle of that great
day of God Almighty, and the succeeding happy and prosperous state of the church
in the Millennium. It has indeed a primary respect to the evils and punishment
brought upon Jerusalem and the Jews by the Chaldeans, for their apostasy and idolatry;
and to the calamities and destruction which came upon the nations at that lime,
and previous to the restoration of the Jews; and to their restoration from their
captivity, and return to their own land; which were types of the much greater and
more important events, in the last days, in which all nations will be more immediately
concerned; and to which the prophecy has an ultimate and chief respect. It was fulfilled
but in part, and in a small degree, in the former events; and will have the chief
and complete accomplishment in the latter; as has been before observed concerning
other prophecies of the same kind. Jerusalem, in her most pure state, when the statutes
and ordinances which God had prescribed, were in some good degree observed, was
a type of the true church of Christ. Therefore, under this name, and that of Mount
Zion, and Israel, the Prophets speak of the true church m all future ages. But Jerusalem,
considered m her most corrupt state of apostasy, was a type of the false church
of Rome, and of all christian churches when they apostatize from the holy doctrines
and precepts of the gospel. Therefore, Christ is said lo be crucified in the great
city, by which is meant the apostate church of Rome, and all who partake of her
corruptions; because he was crucified at Jerusalem, which was then a type of that
great city, in her apostasy, and enmity against Christ, and his true church. The word in the original translated
land, is the same which
in other places in this prophecy, and in many other places in scripture, is translated
earth, and doubtless should have been so translated here, and in some other passages
which will be transcribed.
According to this prophet, when the nations and kingdoms of the
world have been gathered, and God has poured upon them his indignation, even all
his fierce anger; and all the earth shall be devoured with the fire of his jealousy,
the scene is changed, and the remnant which are left in the earth, the few afflicted
and poor people, shall repent and pray, and humble themselves before God, and return
and put their trust in him alone: and God will return to them in a way of mercy
and build them up, and they shall be comforted, rejoice and prosper. This is represented
in the last chapter, from verse ninth to the end of the prophecy: “For then will
I turn to the people a pure language, that they may all call upon the name of the
Lord, to serve him with one consent. From beyond the rivers of Ethiopia, my suppliants,
even the daughters of my dispersed, shall bring mine offering. I will also leave
in thee an afflicted and poor people, and they shall trust in the name of the Lord.
The remnant of Israel shall not do iniquity, nor speak lies; neither shall a deceitful
tongue be found in their mouth; for they shall feed and lie down, and none shall
make them afraid. Sing, O daughter of Zion, shout, O Israel, be glad and rejoice
with all the Heart, O daughter of Jerusalem. The Lord hath taken away thy judgments,
he hath cast out thine enemy: the King of Israel, even the Lord, is in the midst
of thee. Thou shalt not see evil any more,” &c. to the end of the prophecy. This
is set in much the same light in the Revelation.
There is a prophecy by the Prophet Haggai to the same purpose
with the foregoing: “Again the word of the Lord came unto Haggai, saying, Speak
to Zerubbabel, governor of Judah, saying, I will shake the heavens and the earth;
and I will overthrow the throne of kingdoms, and I will destroy the strength of
the kingdoms of the heathen, and I will overthrow the chariots, and those who ride
in them; and the horses and their riders shall come down, every one by the sword
of his brother. In that day, saith the Lord of hosts, I will take thee, O Zerubbabel
my servant, and will make thee as a signet; for I have chosen thee.”
The prophet Zechariah also speaks of these things. He prophesies
of the Millennium, and of the destruction of all the people and nations who oppose
the interest of the church, as preceding the days of her prosperity, and introductory
to it. “And in that day will I make Jerusalem (the true church of Christ) a burdensome
stone for all people: all that burden themselves with it, shall be cut in pieces,
though all the people of the earth be gathered together against it. In that day,
saith the Lord, I will smite every horse with astonishment, and his rider with madness;
and I will open mine eyes upon the house of Judah, and will smite every horse of
the people with blindness. In that day shall the Lord defend the inhabitants of
Jerusalem, and he that is feeble among them at that day, shall be as David; and
the house of David shall be as God, as the angel of the Lord before them. And it
shall come to pass in that day, that I will seek to destroy all the nations that
come against Jerusalem.”
The Prophet goes on to describe the battle of that great day
of God Almighty, which is mentioned in the Revelation: “Thep shall the Lord go
forth, and fight against those nations, as when he fought in the day of battle.
And this shall be the plague wherewith the Lord will smite all the people that
have fought against Jerusalem: Their flesh shall consume away, while they stand
upon their feet, and their eyes shall consume away in their holes, and their
tongue shall consume away in their mouth.”
Malachi prophesied of the Millennium, and the preceding slaughter
of the wicked, in the battle of that great day of God Almighty, in the following
concise and striking language: “Behold
From the above detail it appears, that the prophecy in the Revelation of the Millennium, and of the manner in which it will be introduced, is agreeable to the ancient prophecies of these same events: That previous to this, the christian world, and mankind in general, will become more corrupt in the practice of all kinds of wickedness: That God will rise out of his place, and come forth to do his work, his strange work, to punish the world for their wickedness, and manifest his high displeasure and anger with mankind, for their perverseness and obstinacy in rebellion against him, and in opposition to his church: That this is the battle of that great day of God Almighty, in which he will, by a course of various and multiplied calamities and sore judgments, greater and more general, and continued longer than any which have taken place before, reduce and destroy mankind, so that comparatively few will be left; an afflicted and poor people, who will repent and humble themselves before God, and trust in the mighty Saviour; for whom he will appear in great mercy, and pour down the Holy Spirit on them and their offspring; and they will multiply and fill the world. And thus the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, and the church will reign on earth a thousand years.
It appears reasonable and proper, that God should manifest his
displeasure with the inhabitants of Christendom, and of the world, for their long
continued abuse of his goodness, and of all the means used with them to reclaim
them; and their perseverance in their opposition to Christ and his people, and increasing
in all kinds of wickedness, while he has been waiting upon them, even to long suffering;
by inflicting on them severe and awful judgments, and remarkably fearful punishments,
to vindicate the honour of his own name; and avenge his church and people, who have
been so greatly injured, despised and trampled upon: and that it may be made known
by this, as well as in other ways, that the God of christians, the God and Saviour
revealed in the Bible, is the true God. And this will give great instruction to those
who shall be left, who will have a heart to perceive and understand. They will have
before their eyes a lesson, suited most effectually to teach them the exceeding
depravity and wickedness of man; and how real and dreadful is the divine displeasure
and anger with sinners: How undone and utterly lost forever all men are, without
a Redeemer
In the beginning of this section it was suggested, that by attending to the events which are to take place, according to scripture prophecy, before the commencement of the Millennium, farther evidence would come into view, that this will not be much sooner or later, than the beginning of the seventh millennary of the world. This evidence has been now produced. The sixth vial is now running, and probably began to be poured out before the end of the 17th century, and will continue to run a considerable part of the next century; under which the power of antichrist is to be greatly weakened, and the way prepared for his utter overthrow: and at the same time, the christian world, and mankind in general, will be so far from reforming, that they will grow more and more corrupt in doctrine and practice, and greedily run into all manner of vice and wickedness, until they are prepared for the battle of that great day, and ripe to be cut down and destroyed by a series of divine judgments, which will be inflicted under the seventh vial, and will issue m the introduction of the Millennium.
The river Euphrates has been drying up, and the way has been
preparing, for near a century past, for the utter ruin of the Pope and the hierarchy
of the church of Rome, and the time of the utter overthrow of antichrist appears
to be hastening on. But this is not accompanied with any reformation in that church,
or in the Greek church, or in the protestant churches in general; but very much
to the contrary appears. Ignorance, error and delusion, and open vice and wickedness
abound, and are increasing; and infidelity is rapidly spreading in the christian
world. The unclean spirits, like frogs, appear to have gone forth to all the kings’
courts, and the great men in Christendom; and the greatest corruption and abominable
vices are spread among them, and real christianity is neglected, run down and opposed.
And the multitude in general, both learned and unlearned, are going the same
way. Deism, and a multitude of errors which lead to it, and even to atheism, are
increasing. A spirit of irreligion, selfishness, pride and worldliness, is
exceeding strong and prevalent, producing all kinds of wickedness, and a strong
and general opposition to true religion, and the great truths and doctrines of
the gospel. And the heathen
world are no more disposed to become
It is certain, that most of the evil things now mentioned, have been found among the body of mankind, in a greater or less degree, in all ages; and the pious friends of God, and true religion, have complained of, and lamented them. And it is probable that the representation now made, will be considered by many, only as the revival of the old complaint, by those who are of an illiberal, gloomy cast of mind, and wholly without foundation, in truth and fact. But this opinion, though it should be generally imbibed, and asserted with great confidence, will not be any evidence that the representation is not true and just; but it will rather serve to confirm it. For it is commonly, if not always the case that in times of great degeneracy, and the prevalence of ignorance, error and vice, they who are the greatest instances of it, and most sunk in darkness and delusion, are deluded in this also, dud entertain a good opinion of themselves, and of others who join with them, being ignorant of their true character. They put darkness for light, and light for darkness, and call evil good, and good evil And while real christianity and true virtue, founded upon principles of truth and genuine piety, are abandoned, opposed and forsaken, they perceive it not, but think all is well, and much better than before. And they may undertake to reform christianity and think it is greatly reformed, when every doctrine and duty is excluded from it, which is contrary to the selfishness, pride, and worldly spirit of man, and little or nothing is left of it, but the mere name, to distinguish it from the religion of infidels or heathen; and nothing to render it preferable to these.
An appeal must be made, in this case, from the judgment of those
of this character, to those who are born of the Spirit of God; are created in Christ
Jesus unto good works; by which they are become new creatures, and turned from the
darkness of this world, to marvellous light: Who are not conformed to this world,
but have overcome it, and are transformed by the renewing of their minds, so as
to know and distinguish what is that good and acceptable and perfect will of God,
which is revealed in the scriptures. They who are thus spiritual, judge of all things
respecting the doctrines and duties of christianity, in some good measure, according
to the truth. To such, especially those of them who have a general knowledge of
the state of religion in the christian world, and of the deluge of ignorance, error
and vice with which it is overflowed, it is presumed, the above description will
not appear exaggerated, and that there are greater strides, and swifter progress
made in infidelity, and irreligion,
There is reason to conclude, from what has already taken place of this kind, and from the prophecy of these unclean spirits, that they have not yet finished their work; but that the world, especially that part of it called christian and protestant, will yet make greater and more rapid advances in all kinds of moral corruption and open wickedness, till it will come to that state in which it will be fully ripe, and prepared to be cut down by the sickle of divine justice and wrath: And it may take near half a century from this time for these evil spirits to complete their work, and gather the world to this battle. But during this time, whether it be longer, or shorter, and before the battle shall 6ome on, there will probably be great and remarkable judgments, and sore, unusual and surprising calamities, in one place and another, suited to awaken and warn mankind, and lead them to fear God, repent and reform; which being by most disregarded and abused, will become the occasion of greater hardness of heart and obstinacy, which will be a prelude and provocation to the battle of that great day, in which mankind will be destroyed in the manner, and to the degree which has been described above. This battle, as has been before observed, will not be fought and finished at once; but by a series of different and increasing calamities and sore punishments, mankind will be reduced and brought down, and every high thing levelled to the ground, in which the hand of God will be remarkably visible, and his arm of power and vengeance made bare. And it may take more than a century to effect all this in the wisest and best manner: so that it will not be finished till near the beginning of the seventh millennary of the world.
It has been observed, that while antichrist is coming down, and
the way preparing for the utter extinction of the church of Rome, and all her appendages,
the world in general, and especially the christian world, will make swift
advances in delusion and all kinds of wickedness; and infidelity will make great
progress under the influence of the spirits of devils, which are gone forth to
the whole world. And it may be here observed, that the increase and spreading of
this wickedness, and spirit of infidelity, will doubtless be the means of
weakening and preparing the way for the overthrow of that church. The ten horns
or kings, which shall hate the whore, and make her desolate and naked, and cat
her flesh, and burn her with fire, will do this from a selfish, worldly spirit,
and under the influence of infidelity, and opposition
When John is describing the vision under the sixth vial, of the
unclean spirits like frogs, going forth to the whole world to gather them lo the
battle, he stops before he has finished the relation, and Jesus Christ himself speaks
the following words: “Behold, I come as a thief. Blessed is he that watcheth and
keepeth his garments, lest he walk naked, and they see his shame.”
It is of the greatest importance to christians, who live at this
day, and those who shall live in the time when the battle shall come on, that they
should attend, and discern the signs of the times, and watch and keep their garments;
as this is the only way to be safe and happy, Our Lord gave the same direction
and command, as to substance, when he was on earth, with reference to these same
events: “Take heed to yourselves, lest at any time your hearts be overcharged with
surfeiting and drunkenness, and cares of this life, and that day come upon you unawares.
For as a snare shall it come on all them who dwell on the face of the whole earth.
Watch ye therefore, and pray always, that ye may be accounted worthy to escape
all those things that shall come to pass, and to stand before the Son of man.”
It will probably be suggested, that the representation of such a dark scene, and evil time, to take place before the Millennium will come, is matter of great discouragement, and tends to damp the spirits and hopes of christians, and to discourage them from attempting to promote it, or praying for it; especially as it is set so far off from our day: so that none in this or the next generation are like to see it.
To such suggestions it is easy to reply.
1. If it be true, and clearly and abundantly foretold, that such evils are to take place, before the prosperous state of the church comes on, it is proper and desirable that all should know it, and attend to it, and it cannot be of any disadvantage to any, to know the truth in this case, but the contrary. This is revealed to the church for the instruction and benefit of christians, that they may be informed and warned of what is coming, and be prepared for it, and not be disappointed in their expectations, and surprised when it shall take place; but when they see these things coming to pass, their faith may be strengthened, and they lift up their heads and rejoice, knowing that the redemption, the deliverance and prosperity of the church draweth near.
2. These evils, both natural and moral, however undesirable and dreadful, in themselves, are necessary
for the greatest good
3. God revealed to Abraham the evils which were coming on his
posterity in Egypt, previous to their deliverance and prosperity, and the wickedness
and punishment of the Egyptians; not to discourage him, and sink his spirit, but
to support and animate him, and strengthen his faith; and this did not damp his
joy; but in the view of the whole, he rejoiced. And Jesus Christ foretold to his
disciples the great evils which were coming on them, upon the Jews, the church and
the world, not to discourage and deject them, but that they might be forewarned,
and expect them, so as not to be disappointed when they came, but have their faith
confirmed, and possess their souls in patience when the dark scene should come on;
and that they might be encouraged and rejoice, considering these events as tokens
that their deliverance was at hand. He therefore said unto them, “And when these
things begin to come to pass, then look up» and lift up your heads; for your redemption
draweth nigh.”
4. As to the distance of that happy day of salvation from this
time; two hundred years, or near so many, will pass off before it will arrive, according
to the calculation which has been made from scripture; so that none, now on the
stage of life, will live to see and enjoy it on earth. But much may be done by christians
who live in this age, to promote its coming on in the proper time, by prayer, and
promoting the interest of religion, and the conversion of sinners: For that good
day would not come, unless the cause of Christ be maintained to that time, and sinners
be
And christians may now have a great degree of enjoyment of
that day, and joy in it, though they do not expect to live on earth till it
shall come. True christians are disinterested and benevolent to such a degree,
that they can enjoy and rejoice in the good of others, even those who may live
many ages hence, and in the good and prosperity of the church, and the advancement of the cause
and kingdom of Christ in this world, though they should not live to see it. The
stronger their faith is, that this good day is coming, and the clearer and more
constant view they have of it, and the more desirable it appears to them, that
there should be such a time; the higher enjoyment, and greater joy they will have
in it, and in the prospect of it. Thus Abraham looked forward by his faith, and
saw this day of Christ, when all the nations of the earth should be blessed in him,
and derived great comfort and joy in this prospect. “Your father Abraham rejoiced
to see my day; and he saw it, and was glad.”
It is further to be observed, that though the christians who live
at this day will not see the Millennium come while they are in the body on earth;
yet they will see and enjoy it, when it
The more christians labour and suffer on earth, in the cause of Christ, and the more they desire, pray for, and promote his coming and kingdom in this world, the more they will enjoy it in heaven, when it shall take place, and the greater will be their joy and happiness. And it will be unspeakably more and greater in heaven, than if they were in bodies on earth. Who then can reasonably desire to live in this world, merely to see and enjoy the happy day of the Millennium!
On the whole, it is hoped that it does appear from what has been said in this dissertation, that there will be a thousand years of prosperity of the church of Christ in this world; that this is abundantly foretold and held up to view in the Bible; that this will be about the seventh millenary of the world; that it will be a most happy and glorious day, in which the christian dispensation shall have its proper and full effect on earth, in the salvation of men; to which all the preceding times and events are preparatory: That the degeneracy and increasing prevalence of ignorance, error, and wickedness now in the world, especially in Christendom, is preparing for, and hastening on the battle of that great day of God Almighty, in which mankind will be punished, and the greatest part then on earth destroyed; and then the Millennium will be introduced:—That this is an important and pleasing subject, suited to support and comfort christians in all the dark and evil days which precede it, and to excite them to earnest, constant, united prayer for this coming of Christ, and patient waiting tor him, and to constant exertions in all proper ways, to promote his interest and kingdom in the world.
After the thousand years of the reign c f Christ and his church
on earth, “Satan shall be loosed out of his prison, and shall go out to deceive
the nations which are in the lour quarters of the earth. Gog and Magog, to gather
them together to battle: The number of whom is as the sand of the sea. And they
went up on the breadth of the earth, and compassed the camp of the
This prophecy is figurative. It is not to be supposed that all this great multitude will be gathered together into one place; or that the church will be encamped together in one spot on earth, or collected in one city: But the gathering of the wicked, means their being abandoned to infidelity, and a very great degree of wickedness, in opposition to the church of Christ, and true religion, and being disposed to extirpate these from the face of the earth. In this sense, the wicked will be gathered together to battle, before the Millennium, by the spirits of devils, or Satan, who will go forth to the whole world for that end, as has been explained. The church will become small, and surrounded and assaulted by the wicked on every side, and ready to be swallowed up, and totally destroyed by them.
It has been a question, from whence this multitude of people,
here called Gog and Magog, should c€me, after the church of Christ and true religion
had prevailed in the world a thousand years? Some have supposed, that a number
of people, and perhaps whole nations, would live in some corner of the earth, during
the time of the Millennium, without partaking of any of the blessings of it; but
will continue in a state of heathenism and wickedness all that time, till at length
they will multiply so much, as lo be able to rise in opposition to the church, and
destroy
This apostasy and great wickedness of so many millions of mankind,
the number of whom will be as the sand of the sea, and their consequent misery,
is an awful dispensation indeed, and is, in itself, an evil infinitely beyond the
comprehension of man. But there is the clearest evidence, and the greatest certainty,
that this instance of evil, as well as all other evil which precedes it, and will
succeed it, though it will be endless, will, by the overruling hand of God, be productive
of overbalancing good; and is necessary, in order to effect the greatest possible
good to the universe. “Surely the wrath of man shall praise thee: The remainder
of wrath shalt thou restrain.”
And this will make from fact, a new and greater discovery of the absolute dependence of man on the grace and Spirit of God, to prevent his greatest wickedness and endless destruction, and to form him to holiness and happiness; and of the great and sovereign grace of God, in converting and saving lost man, and in bringing on such a wonderful degree of holiness and happiness, and continuing it a thousand years; and that this is all to be ascribed to the sovereign power and grace of God, who has mercy on whom he will have mercy, and whom he will he hardeneth. When all men shall be righteous and holy from generation to generation for a thousand years, and all the children which shall be born in that time, shall appear to be pious and holy as soon as they begin to act, and persevere in this to the end of life, the appearance will be, that mankind are now grown better, and that the evil nature of man is not so great; but he is naturally inclined to obedience and holiness: The sudden and great apostasy which will take place, will take off this appearance: and show, that the heart of man is naturally as full of evil as ever it was; and that all the good and holiness of the Millennial state was the effect of the power of the Spirit of God, and to be wholly ascribed to the infinite, sovereign grace of God. And this discovery will be remembered by the redeemed forever, and improved lo the glory of God, to the praise of rich, sovereign grace, and consequently to their own eternal advantage.
Even so come Lord Jesus.
Genesis
1:26 1:28 2:7 3:15 3:15 5:4-5 5:24 9:1 9:3 10:14 11:1 11:6 11:6 12:3 15:18 17 17 17 17:1 17:9 17:9 17:10 17:10-11 17:14 18:18 18:19 18:19 22:11 22:12 22:18 26:4 28:14
Exodus
4:24-26 6:5 10:2 12:25-27 12:48 13:14-15 15:25 20:5 20:6 20:6 20:6 34:22
Leviticus
Numbers
Deuteronomy
4:9 4:10 5:15 6:6 6:7 6:7 6:20-25 7 7:6 7:9 7:9 10:16 11:18 11:19 11:19 11:21 21:18 21:18-21 21:19 21:20 21:21 27:16 28:1-8 28:62 29:10 29:10 29:11 29:12 29:12 30:6 30:6 30:6 30:11 30:12 30:13 30:14 31:12-13 32:40 32:41 32:42 32:43 32:46-47 33:26 33:27 33:28
Joshua
Judges
1 Samuel
2 Samuel
1 Kings
8:46 11:12 11:13 11:32 11:34 11:36
2 Chronicles
Job
1:8 4:9 9:20 9:20 19:23 19:26 19:27 31:6 38:22 38:23 42:5 42:6
Psalms
1:2 2:8 2:9 2:10 2:11 2:12 21:8-13 22:30 32:1 37:1-40 37:9 37:10 37:11 37:11 37:20 37:24 37:26 45:3 45:4 45:5 51:1 51:2 51:3 51:4 51:5 51:10 67:1-7 67:6 72:1-20 73:24 73:26 76:10 76:12 78:5 78:5 78:6 78:6 78:7 78:7 82:8 89:30-33 96:1-13 102:18 103:17 103:18 105:42 105:43 111:2 112:1-2 112:2 116:15 118:22 118:23 118:24 130:3 143:2
Proverbs
2:1 2:2 2:3 2:4 2:5 12:19 13:20 13:24 14:7 16:32 19:18 20:7 20:9 22:6 22:6 22:15 23:13-14 23:13-14 23:26 25:28 29:15 29:17 29:17
Ecclesiastes
Isaiah
2:2 2:3 2:3 2:4 2:4 2:10-22 2:11 2:12 2:12 2:15 2:17 8:21 8:22 11:1-9 11:4 11:6 11:7 11:8 11:9 12:11 13:6-11 24:5 24:5 24:6 24:6 24:13 24:17 24:18 24:19 24:20 24:21-22 25:6 25:6-9 25:7 25:7 26:2 26:19 26:20 26:21 26:21 27:4 28:2 28:17 28:29 30:23 30:24 30:26 30:30 32:1 32:3 32:4 32:17 32:18 33:24 37:35 38:3 40:1 41:3 43:25 44:3 44:3 44:3-4 44:4 44:5 45:22 45:22 49:6 51:9 51:10 51:11 52:1 52:1 52:13 52:13-15 52:20 53:10 53:11-12 54:13-14 55:12 56:7 58:13 59:1-14 59:21 59:21 60:1-22 60:21 60:22 61:1 61:1-11 61:2 61:8 61:8-9 61:9 62:1 62:1-12 62:2 62:6 62:6 62:7 62:7 62:10-12 63:4 64:4 65:15 65:17-18 65:18 65:20 65:21-23 65:23 65:23 65:23 66:8 66:9 66:10 66:11 66:12
Jeremiah
3:17 9:24 10:11 10:15 23:6 25:30-33 25:34-38 30:7 30:8 30:9 30:11 30:23 30:24 31 31:34 32:5 32:38 32:38-40 32:39 32:39 32:40 33:15
Ezekiel
13:11 13:13 18:1-20 28:24 34:12 34:23 34:23-27 36:27 36:37 36:37 37:22-25 39:29
Daniel
2:41 2:42 5 7:1-14 7:8 7:8 7:20 7:21 7:23 7:24 7:24 7:25 7:25 7:25 7:25 7:26 7:27 8:8 8:9 8:9 8:10 8:11 8:12 8:13 8:14 8:19 8:21 8:23 8:23 8:25 9:2 9:3 9:4 12:2 12:7 12:10
Hosea
Joel
Micah
4:1-4 4:4 4:4 5:1-4 5:4 5:4 5:8 5:9 5:15 7:19
Habakkuk
Zephaniah
3:6 3:8 3:8-12 3:9 3:19 3:20 19:20
Haggai
Zechariah
2:10-11 3:14-19 4:6 8:12 8:21 8:22 9:9 9:10 12:3 12:4 12:8 12:9 14:1-21 14:3 14:9 14:12 14:16 14:20-21
Malachi
2:15 3:1 3:2 3:3 4:1 4:1 4:2 4:2 4:3 4:3 4:6
Matthew
5:14-16 5:16 5:44 6 6:15 6:17 6:18 8:16 9:15 10:26 10:28 10:32 11:14 12:35 12:35 12:36 13:23 13:31 13:31 13:32 13:32 13:33 13:33 16:17 16:18 16:19 17:18 18:4 18:5 18:6 18:15 18:16 18:17 18:17 18:21 19:13 19:14 19:15 21:32 22 22:31 22:32 22:37 22:39 23:13 25:1-46 25:31 26:39 28:19 28:19 28:20
Mark
1:4 1:14 1:14 1:14 1:15 1:15 1:15 1:15 1:32 4:20 6:12 10:13-14 11:22 13:20 13:22 13:27 16:16 16:16 16:16 16:16
Luke
1:17 2:41 2:42 4:40 6:31 8:15 9 9:48 10:5 11:1 12:2-3 12:47 12:48 13:14 14 14:11 14:47 15:7 15:10 17:5 18:1 18:7 18:7 18:8 18:11 18:12 18:14 18:15-16 21:28 21:34 21:35 21:36 23:54 24:47 24:47 28:43
John
1:12 1:12 1:17 3:5 3:14 3:15 3:18 3:18 3:19 3:20 3:21 3:21 3:31 3:36 4:14 5:24 5:28 5:29 5:35 5:36-37 5:40 5:40 5:42 5:43 5:44 5:44 5:47 6:28 6:29 6:29 6:35 6:37 6:37 6:37 6:39 6:39 6:40 6:40 6:40 6:44 6:44 6:45 6:47 6:50 6:69 7:17 7:17 7:37 7:38 8:31 8:31 8:32 8:36 8:47 8:56 8:56 10:4-5 10:10 10:15 10:16 10:27 10:27 10:27 10:28 10:28 10:29 10:29 12:26 12:28 12:31 12:32 12:48 13:35 14:1 14:1 14:2 14:2 14:5 14:16 14:17 14:21 15:4 15:6 16:8 16:9 16:13 16:27 16:30 17 17 17:1 17:2 17:2 17:3 17:3 17:9 17:9 17:10 17:10 17:11 17:17 17:20 17:21 17:21 17:21 17:22 17:23 17:24 17:26 18:37
Acts
1:14 1:15 2:1 2:1 2:16 2:23 2:23 2:38 2:38 2:38 2:38 2:39 2:41 2:41 2:42 2:42 2:46 2:46 2:46 2:47 2:47 3:1 3:16 3:19 3:35 4:11 5:14 7:51 7:59 8:27 8:37 8:37 8:37 10:42 10:43 11:24 11:26 13:26 13:46 14:23 15:9 15:18 15:18 16:31 17:30 17:30 17:31 17:39 18:9 18:10 20:7 20:7 20:7 20:7 20:21 20:21 20:27 20:28 24:25 26:18 26:20 27:31
Romans
1:5 2:5 2:5 2:16 2:24 2:25 2:28 2:29 3:22 3:22 3:24 3:24 3:24 3:26 3:26 3:27 3:28 3:31 3:31 4:5 4:16 5:1 5:1 5:2 5:12 5:19 6:17 7:7 7:8 7:9 7:24 8:16 8:28 8:28 8:29 8:29 8:29 8:30 8:30 8:33 8:35 8:36 8:39 9:11 9:15 9:18 9:22 9:32 9:32 10:3 10:4 10:4 10:5-9 10:9 10:10 10:11 10:12 10:13 10:16 11:1-36 11:2 11:5 11:5 11:6 11:7 11:12 11:15 11:16 11:25 11:32 11:33 11:33 11:36 12:11 12:17 13:14 14:10 14:11 14:12 14:12 15:6 15:12 15:17 15:18 16:17 16:18 16:25 16:26
1 Corinthians
1:10 1:21 2:9 2:14 2:15 4:5 4:5 4:7 5:4 5:5 5:11 7:14 7:14 7:19 7:20 9:14 9:14 9:21 9:26 9:27 10:1-11 10:16 10:17 10:32 10:33 11 11:18 11:20 11:23-25 11:26 11:33 11:34 13:1 13:2 13:2 13:3 13:4 13:5 13:7 14:1-40 15 15:28 15:28 15:41 15:42 15:55 15:56 15:57 15:58 16:1 16:2
2 Corinthians
1:14 1:22 2:6 2:15 2:16 3:6 3:7 3:9 3:13 3:14 3:15 3:18 4:3 4:4 4:6 4:6 4:6 5:1 5:1-8 5:6 5:8 5:10 5:10 5:10 5:15 5:17 5:19 6:17 7:19 8:21 10:4 10:5 12:1 12:2 12:3 12:9
Galatians
2:16 2:20 2:20 3:2 3:7 3:8 3:9 3:10 3:13 3:13 3:16 3:21 3:22 3:26 3:27 5:6 5:6 5:14 5:17 5:19 6:6 6:7 6:8 6:10 6:10 6:15 6:15
Ephesians
1:3 1:4 1:4 1:5 1:5 1:6 1:6 1:6 1:8 1:12 1:19 2:1-10 2:4 2:5 2:8 2:8 2:10 3:10 3:10-11 3:17 4:11 4:13 4:14 4:14 4:15 4:15 4:29 4:30 4:31 4:32 5:3 5:17 6:1 6:1 6:4 6:10
Philippians
1:6 1:6 1:21 1:21 1:23 1:28 1:29 2:8-14 2:12 2:13 3 3:8 3:8 3:8 3:9 3:9 3:9 3:12 3:13 3:14 3:15 6:5
Colossians
1:12 1:13 2:6 2:16 2:16 2:16 2:17 2:17 2:17 3:1 3:1 3:2 3:3 3:4 3:16 3:17 3:17 3:20 3:20
1 Thessalonians
1:4 1:5 1:6 2:10 2:20 3:9 4:16 4:16 4:17 5:3 6:3-4
2 Thessalonians
1:7 1:7-8 1:8 1:9 1:9 1:10 1:10 2:3-8 2:7 2:10 2:11 2:12 2:13 2:13 3:6 3:6 3:14 3:14
1 Timothy
1 1:17 2:4 2:10 3:4 4 4:5 4:8 4:14 5:17-18 5:22 5:22 5:22 6:3 6:3 6:12 6:18
2 Timothy
1:6 1:9 1:9 1:12 1:13 1:13 1:19 1:21 1:23 2:2 2:2 2:2 2:10 2:15 2:16 2:17 2:19 3:1 3:2 3:3 3:4 3:5 4:1 4:7-8
Titus
1:5 1:5 1:6 1:7 1:9 1:11 1:13 2:1 2:7 2:8
Hebrews
1:12 2:13 5:9 5:13 5:14 6:11 6:12 7:25 8:6 8:8 8:10 8:10 8:10 8:11 8:11 8:12 8:12 9:27 9:27 9:28 10:1 10:22 10:24 10:25 10:32 10:38 10:39 10:39 11:1 11:1 11:3 11:6 11:34 12:22 12:23 12:24 13:7 13:17 13:21 13:24
James
2:1 2:1-10 2:20 2:22 2:26 2:26 3:2 3:17 4:10
1 Peter
1:1 1:2 1:2 1:4 1:5 1:5 1:12 1:22 2:4 2:5 5:2 5:3
2 Peter
3:7 3:8 3:8 3:9 3:10 3:10 3:19 3:20
1 John
1:8 1:8 2:9 2:19 2:20 2:21 2:27 3:6 3:9 3:9 3:12 3:14 3:17 3:23 3:24 4:6 4:12 4:13 4:15 4:16 5:1 5:1 5:9 5:10 5:10 5:12 5:19-20 5:20 5:20
2 John
3 John
Jude
Revelation
1:10 2:26 2:27 5:9 5:10 5:12 5:12 5:12 5:13 6:9 6:10 6:11 7:15 7:17 7:17 11:2-3 11:6 11:8 11:9 11:15 12:6 12:9 12:14 13:3 13:5 13:5 13:7 14:10 14:10 14:11 14:11 14:12 14:13 14:14 16:2 16:5 16:6 16:7 16:10 16:13 16:13 16:14 16:14 16:14 16:15 16:16 16:16 16:17 16:18 16:20 17:5 17:16 17:17 17:18 18:20 18:20 18:20 18:20 18:20 19:1 19:1-2 19:1-2 19:1-6 19:1-7 19:1-7 19:1-21 19:2 19:3 19:4 19:6 19:7 19:9 19:11-21 19:14 19:15 19:18 19:21 20:1-15 20:5 20:7 20:8 20:9 20:10 20:12 20:13 20:13 20:15 20:15 21:1 21:7
1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 38 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 165 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 223 224 225 226 227 228 229 230 231 232 233 234 235 236 237 238 239 240 241 242 246 244 245 246 247 248 249 250 251 252 253 254 255 256 257 258 259 260 261 262 268 264 265 266 267 268 269 270 271 272 273 274 275 276 277 278 279 280 281 282 283 284 285 286 287 288 289 290 291 292 293 294 295 296 297 298 299 300 301 302 303 304 305 306 307 308 309 310 311 312 313 314 315 316 317 318 319 320 321 322 323 324 325 326 327 328 330 331 332 333 334 335 336 337 338 339 340 341 342 343 344 345 346 347 348 349 350 351 352 353 354 355 356 357 358 359 360 361 362 363 364 365 366 367 368 369 370 371 372 373 374 375 376 377 378 379 380 381 382 383 384 385 386 387 388 389 390 391 392 393 394 395 356 397 398 399 400 401 402 403 404 405 406 407 408 409 410 411 412 413 414 415 416 417 418 419 420 422 422 423 424 425 426 427 428 429 430 431 432 433 434 435 436 437 438 439 440 441 442 443 444 445 446 447 448 449 450 451 452 453 454 455 456 457 458 459 460 461 462 463 464 465 466 467 468 469 470 471 472 473 474 475 476 477 478 479 481 482 483 484 485 486 487 488 489 490 491 492 493 494 495 496 497 498 499 500 501 502 503 504 505 506 507 508 509 510 511 512 513 514 515 516 517 518 519 520 521 522 523 524 525 526 527 528 529 530 531 532 533 534 535 536 537 538