AnExpositionoftheEpistletothe

Hebrews,Vol.2

byJohnOwen

TableofContents

PARTIV:CONCERNINGTHESACERDOTALOFFICEOFCHRIST

XXV.—TheofficeofpriesthoodXXVI.—OftheoriginofthepriesthoodofChristXXVII.—TheoriginalofthepriesthoodofChristinthecounselofGodXXVIII.—FederaltransactionsbetweentheFatherandtheSonXXIX.—Thenecessityof thepriesthoodofChriston the suppositionofsinandgraceXXX.—ThenecessityofthepriesthoodofChristonthesuppositionofsinandgraceXXXI.—ThenatureofthepriesthoodofChristXXXII.—ThenatureofthepriesthoodofChristXXXIII.—Of the acts of the priesthood ofChrist, their object,with thetimeandplaceofitsexerciseXXXIV.—PrefigurationsofthepriesthoodandsacrificeofChrist

Anadvertisementuntothereader

PARTV:CONCERNINGADAYOFSACREDREST

TotheReaderI.—Differences concerning a day of sacred rest—Principles directing totheobservanceofit—Thenameofthedayconsidered,II.—OftheoriginaloftheSabbathIII.—OfthecausesoftheSabbathIV.—OftheJudaicalSabbathV.—OftheLord'sDay

VI.—ThepracticalobservanceoftheLord'sDay

SUMMARYOFOBSERVATIONSDRAWNFROMTHEEXPOSITIONOFTHEEPISTLE

CHAPTERS 1, 2: Pre-eminent dignity of Christ, both absolutely andcomparatively—Hissuperioritytoangels

CHAPTERS 3, 4:1–13: Christ's superiority to Moses, the agent infoundingtheolddispensation

CHAPTERS4:14–16,5–8"SuperiorityofChristaspriesttotheLeviticalpriesthood, fromtheanalogyofhisofficewith thatofMelchisedec,andotherconsiderations

CHAPTERS 9, 10:1–18: Superiority of Christ's priesthood from thesuperiorvalueofhissacrifice

CHAPTERS 10:19–39, 11: The obligation, advantage, and necessity ofsteadfastadherencetothegospelinferredandurgedfromtheprecedingdoctrines,andfromthetriumphsoffaithasexemplifiedbythesaints

CHAPTERS12,13:ExhortationstoperseveranceinallChristianduty

PARTIV:CONCERNINGTHESACERDOTALOFFICEOFCHRIST

EXERCITATIONXXV

THEOFFICEOFPRIESTHOOD

1.ExcellenceandusefulnessofthisEpistle—DoctrineofthepriesthoodofChrist fullyrevealedandtaught thereinalone.2.Thisdoctrineabstruseandmysterious.3.Themannerofthehandlingofitbytheapostle;thatnowproposed.4.DoctrineofthepriesthoodofChristvariouslyopposedand depraved, by Papists, Socinians, and others. 5. Other reasons of

handlingitintheseExercitations—Prefigurationsofit.6,7. ןהכ ,apriest—Signification of the word, Ps. 110:4. 8. ,כהן to divine—Divination andprognostication by priests. 9. Of the priests of Egypt. 10. Rulers calledcohanim,andwhy—Cohenproperlyasacrificer.11.Melchizedekthefirstpriest,asacrificer;corruptionoftheTargum—Ofhisbringingforthbreadand wine—The tenth of the spoils offered to God. 12. Institution of apriesthoodunder the lawtooffersacrifice—Apriestandasacrificer thesame.

1. AMONGST the many excellencies of this Epistle unto the Hebrews,which render it as useful to the church as the sun in the firmament isuntotheworld,therevelationthatismadethereinconcerningthenature,singularpre-eminence,anduseof thePRIESTHOODofourLordJesusChrist,maywellbeesteemedtodeservethefirstandprincipalplace;forwhereas the whole matter of the sacrifice that he offered, and theatonement that he made thereby, with the inestimable benefits whichthence redound unto them that do believe, depend solely hereon, theexcellencyofthedoctrinehereofmustneedsbeacknowledgedbyallwhohave any interest in these things. It is indeed, in the substance of it,deliveredinsomeotherpassagesofthebooksoftheNewTestament,butyetmoresparinglyandobscurely thananyother truthof thesameoralikeimportance.TheHolyGhostreservedituntothisasitsproperplace,where,upontheconsiderationoftheinstitutionsoftheoldtestamentandtheir removal out of the church, it might be duly represented, as thatwhich gave an end unto them in their accomplishment, and life untothose ordinances of evangelicalworshipwhichwere to succeed in theirroom.WhenourLordJesussaysthathecameto"givehislifearansomformany,"Matt.20:28,hehadrespectuntothesacrificethathehadtoofferasapriest.Thesamealsoisintimatedwhereheiscalled"TheLambof God," John 1:29; for he was himself both priest and sacrifice. OurapostlealsomentionethhissacrificeandhisofferingofhimselfuntoGod,Eph. 5:2; on the accountwhereofhe callethhim "apropitiation,"Rom.3:25; andmentioneth also his "intercession," with the benefits thereof,chap.8:34.Theclearest testimony to thispurpose is thatof theapostleJohn,whoputstogetherboththegeneralactsofhissacerdotaloffice,andintimateswithaltheirmutualrelation,1John2:1,2;forhisintercessionas our "advocate" with his Father respects his oblation as he was a

"propitiation for our sins." So the same apostle tells us to the samepurpose,thathe"washedusinhisownblood,"Rev.1:5,whenheexpiatedoursinsbythesacrificeofhimself.Theseare,ifnotall,yettheprincipalplaces in the New Testament wherein immediate respect is had to thepriesthood or sacrifice of Christ. But in none of them is he called "apriest,"or"anhighpriest,"norishesaidinanyofthemtohavetakenanysuchofficeuponhim;neitheristhenatureofhisoblationorintercessionexplainedinthem,northebenefitsrehearsedwhichaccrueuntousfromhis discharge of this office in a peculiarmanner.Ofwhat concernmentthesethingsareuntoourfaith,obedience,andconsolation,—ofwhatuseunto us in the whole course of our profession, in all our duties andtemptations,sinsandsufferings,—weshall,Godassisting,declareintheensuingExposition.Now,foralltheacquaintancewehavewiththeseandsundryotherevangelicalmysteriesbelonginguntothemordependingonthem, with all the light we have into the nature and use of Mosaicalinstitutions, and the types of the old testament,whichmake so great apart of the Scripture given and continued for our instruction, we areentirelyobligeduntotherevelationmadeinandbythisEpistle.

2.Andthisdoctrine,concerningthepriesthoodofChristandthesacrificethat he offered, is on many accounts deep and mysterious. This ourapostleplainlyintimatesinsundrypassagesofthisEpistle.Withrespecthereuntohesaith,thediscourseheintendedwasδυσερμήνευτοςλέγειν,"hard to be uttered,"—or rather, hard to be understood when uttered,chap.5:11;asalsoanotherapostle,thatthereareinthisEpistleδυσνόητάτινα, 2 Pet. 3:16, "some things hard to be understood," which relatehereunto. Hence he requires that those who attend unto this doctrineshouldbepasttheconditionoflivingon"milk"only,orbeingcontentedwiththefirstrudimentsandprinciplesofreligion;andthattheybeabletodigest"strongmeat,"byhaving"theirsensesexercisedtodiscernbothgood and evil," Heb. 5:12–14. And when he resolves to proceed in theexplicationofit,hedeclaresthatheisleadingthem"onuntoperfection,"chap.6:1,ortothehighestandmostperfectdoctrinesinthemysteryofChristianreligion.Andseveralotherwayshemanifestshisjudgment,asoftheimportanceofthistruth,andhowneedfulitistobeknown,soofthe difficulty there is in coming to a right and full understanding of it.Andallthesethingsdojustifyanespecialandpeculiarinquiryintoit.

3. Now, although our apostle, in his excellent order andmethod, hathdelivered unto us all thematerial concernments of this sacred office ofChrist,yethehathnotdoneitinanentirediscourse,butinsuchawayashis subject-matterandprincipaldesignwouldadmitof, and indeeddidnecessitate.He doth not in any one place, nor upon any one occasion,expressandteachthewholeofthedoctrineconcerningit,but,ashimselfspeaks inanother case,πολυμερῶςκαὶπολυτρόπως, "byvariousparts,"or degrees, and "in sundry ways," he declares and makes known theseveral concernments of it: for this he did partly as theHebrews couldbearit;partlyastheseriesofhisdiscourseledhimtothementionofit,havinganothergeneralendindesign;andpartlyastheexplanationoftheoldAaronicalinstitutionsandordinances,which,forthebenefitofthemthatstilladhereduntothem,heaimedat,required itofhim.Formetohaveundertakenthediscourseofthewholeuponanyparticularoccasion,wouldhavelengthenedoutadigressiontoomuch,divertingthereaderinhisperusaloftheExposition;andhadIinsistedontheseveralpartsandconcernmentsofitastheydooccur,Ishouldhavebeennecessitateduntoafrequentrepetitionofthesamethings.NeitherwaycouldIhavegivenanentire representationof it,whereby thebeautyand the symmetryofthewholemightbemadeevident.This,therefore,inclinedmythoughts,in the first place, to comprise a summary of the entire doctrineconcerningit inthesepreviousExercitations.Fromhence,asthereadermay take a prospect of it singly by itself, sohemay, if heplease, carryalongmuchinsightwithhimfromit intothemostabstrusepassages inthewholeEpistle.Andthis,addeduntowhatwehavediscoursedonchap.1:2,concerningthekinglyrightandpowerofChrist,willgiveamorefullandcompleteaccountofthesehistwoofficesthan,itmaybe,hathasyetbeenattemptedbyany.

4.Moreover,thedoctrineconcerningthepriesthoodandsacrificeoftheLordChristhathinallages,bythecraftandmaliceofSatan,beeneitherdirectly opposed or variously corrupted; for it contains the principalfoundationofthefaithandconsolationofthechurch,whicharebyhimchieflymaligned.Itisknowninhowmanythingsandbyhowmanywaysit hath been obscured and depraved in the Papacy. Sundry of themwehave occasion to deal about in our exposition ofmany passages of theEpistle; for they have not so much directly opposed the truth of the

doctrine,as,disbelievingtheuseandbenefitof thething itselfuntothechurch,theyhavesubstitutedvariousfalseandsuperstitiousobservancesto effect the end whereunto this priesthood of Christ and his holydischargethereofarealoneofGoddesigned.These,therefore,Ishallnootherwiseconsiderbutastheiropinionsandpracticesoccuroccasionallyuntous, either in theseExercitations or in theExposition ensuing.Butthereisagenerationofmen,whomthecraftofSatanhathstirredupinthis and the foregoing age, who have made it a great part of theirpreposterous and pernicious endeavours in and about religion tooverthrow this whole office of the Lord Christ, and the efficacy of thesacrifice of himself depending thereon. This they have attempted withmuch subtilty and diligence, introducing a metaphorical or imaginarypriesthood and sacrifice in their room; so, robbing the church of itsprincipal treasure, they pretend to supply the end of it with their ownfancies. They are the Socinians whom I intend. And there are morereasons than one why I could not omit a strict examination of theirreasonings and objections against this great part of themystery of thegospel. The reputation of parts, industry, and learning, which the boldcuriosityofsomehathgivenuntothem,makesitnecessary,atleastuponunavoidableoccasions, toobviate the insinuationof theirpoison,whichthatopensawayfor.Besides,evenamongourselves,theyarenotafewwho embrace and do endeavour to propagate their opinions. And thesamecourse,withtheirfacesseemingtolookanotherway,issteeredbytheQuakers,whohaveatlastopenlyespousedalmostalltheirpernicioustenets, although in some things as yet they obscure their sentiments incloudyexpressions,aswantingwillorskill tomakeamoreperspicuousdeclaration of them. And there are others also, pretending unto moresobriety than those before mentioned, who do yet think that thesedoctrines concerning the offices and mediation of Christ are, if notunintelligiblebyus,yetnotofanygreatnecessitytobeinsistedon;forofthatesteemarethemysteriesofthegospelgrowntobewithsome,withmany among us. With respect unto all these, added unto theconsideration of the edification of those that are sober and godly, IesteemeditnecessarytohandlethiswholedoctrineofthepriesthoodofChristdistinctly, andpreviouslyuntoourexpositionof theusesof it astheyoccurintheEpistle.

5. There are also sundry thingswhichmay contributemuch light untothisdoctrine,andbeuseful intheexplicationoftheterms,notions,andexpressions, which are applied unto the declaration of it, that cannotdirectlyandorderlybereducedunderanysingulartextorpassageintheEpistle.Many dawnings therewere in theworld unto the rising of thisSun of Righteousness,—many preparations for the actual exhibition ofthisHighPriestuntothedischargeofhisoffice.Andsomeoftheseweregreatlyinstructiveinthenatureofthispriesthood,asbeingappointedofGod for thatpurpose.Suchwas theuseof sacrifices,ordained fromthefoundationoftheworld,orthefirstentranceofsin;andthedesignationofpersonsinthechurchuntotheofficeofafigurativepriesthood,fortheperformanceofthatservice.BytheseGodintendedtoinstructthechurchinthenatureandbenefitofwhathewouldafteraccomplish,inandbyhisSon Jesus Christ. These things, therefore,—that is, what belonged untothe riteof sacrificingand theMosaicalpriesthood,—mustbe taken intoconsideration,asretainingyetthatlightinthemwhichGodhaddesignedthemtobecommunicativeof.And,indeed,ourapostlehimselfreducethmanyoftheinstructionswhichhegivesusinthenatureofthepriesthoodandsacrificeofChristuntothoseinstitutionswhichweredesignedofoldto typify and represent them. Besides all these, theremay be observedsundry things in the commonusages ofmankind about this office, andthedischargeofitingeneral,thatdeserveourconsideration;foralthoughall mankind, left out of the church's enclosure, through their ownblindness and the craft of him who originally seduced them into anapostasyfromGod,had,astotheirowninterestandpractice,miserablydepraved all sacred things, every thing that belonged to theworship orservice of the Divine Being, yet they still carried along with themsomethingthathaditsfirstfountainandspringindivinerevelation,andacongruityuntotheinbredprinciplesofnature.Inthesealso,—wherewecanseparatethewheatfromthechaff,whatwasfromdivinerevelationorthe light of nature from what was of diabolical delusion or vainsuperstition,—wemaydiscoverwhatisusefulandhelpfuluntousinourdesign.Bythesemeansmaywebeenabledtoreduceallsacredtruth inthismatterunto itsproperprinciples,anddirect itunto itsproperend.Andthesearethereasonswhy,althoughweshallhavefrequentoccasiontoinsistonthisofficeofChrist,withtheproperactsandeffectsofit, inourensuingExposition,both inthatpartof itwhichaccompaniesthese

Exercitationsandthosealsowhich,inthegoodnessandpatienceofGod,mayfollow,yetIthoughtmeettohandlethewholedoctrineofitapartinpreliminarydiscourses.And letnot the reader suppose thathe shall beimposedonwiththesamethingshandledinseveralwaystwiceover:foras thedesignof theExposition is toopen thewordsof the text, togivetheir sense, with the purpose and arguings of the apostle, applying allunto the improvementofour faithandobedience,whereofnothingwillhere fall under our consideration; so what may be here discoursed,historically, philologically, dogmatically, or eristically, will admit of norepetition or rehearsal in the expository part of our endeavours. Thesethings being premised, as was necessary, we apply ourselves unto theworklyingbeforeus.

6.OurLordJesusChristisintheOldTestament,asprophesiedof,calledןהכ ,"cohen:"Ps.110:4, םלועל ןהכ־התא ;—"Thouartcohenforever."AndZech.

6:13, ואסכ־לע ןהכ היהו ;—"And he shall be cohen upon his throne." Werenderitinbothplaces"apriest;"thatis, ἱερεύς,"sacerdos."IntheNewTestament,—thatis,inthisEpistle,—heisfrequentlysaidtobeἱερεύςandἀρχιερεύς; which we likewise express by "priest" and "highpriest,"—"pontifex," "pontifex maximus." And the meaning of thesewordsmustbefirstinquiredinto.

7. ןהכtheverb,isusedonlyinPiel,"cihen;"anditsignifies"sacerdotiofungi,"or "munus sacerdotale exercere,"—"to be a priest," or "to exercise theoffice of the priesthood;" ἱερουργέω. The LXX. mostly render it byἱερατεύω,whichis"sacerdotiofungor,"—"toexercisethepriestlyoffice;"althoughitbealsousedintheinaugurationorconsecrationofapersontothepriesthood.Oncetheytranslateitbyλειτουργέω,2Chron.11:14,"insacris operari,"—"to serve (or minister) in (or about) sacred things."Ἱερουργέω is used by our apostle in this sense, and applied unto thepreachingofthegospel:ΕἰςτὸεἶναίμελειτουργὸνἸησοῦΧριστοῦεἰςτὰἔθνη, ἱερουργοῦντατὸεὐαγγέλιοντοῦΘεοῦ,Rom.15:16;—"Employedinthe sacred ministration of the gospel." He useth both λειτουργός andἱερουργέωmetaphorically, with respect unto the προσφορά or sacrificewhich he made of the Gentiles, which was also metaphorical. Andἱερατεύω is used by Luke with respect unto the Jewish service in the

temple,chap.1:8;fororiginallyboththewordshaverespectuntopropersacrifices. Some would have thewordןהכ

tobeambiguous,andtosignify"officiofungi,autministrareinsacrisautpoliticis,"—"to discharge an office, or to minister in things sacred orpolitical." But no instance can be produced of its use to this purpose.Once it seems to be applied unto things not sacred. Isa.61:10,ראפ ןהכי ןתחכ ;

—"Asa bridegroom decketh himself with ornaments;" or, "adorneth himselfwithbeauty;" that is,beautifulgarments. If theworddidoriginallyandproperly signify "to adorn," it might be thence translated unto theexerciseoftheofficeofthepriesthood,seeingtheprieststhereinwere,byespecial institution, to be clothed withgarments

תראפתלו דובכל ,Exod. 28:40, "for glory and for beauty." So the priests ofMolochwerecalled "chemarims," from the colour of their garments, or theircountenancesmade blackwith the soot of their fire and sacrifices. Butthis is not the proper signification of the word; only, denoting thepriesthoodtobeexercisedinbeautifulgarmentsandsundryornaments,it was thence traduced to express adorning. The LXX. render it byπεριτίθημι, but withal acknowledge somewhat sacerdotal in theexpression: Ὡς νυμφίῳ περιέθηκέ μοι μίτραν·—"He hath put on me"(restraining the action untoGod) "amitre as on a bridegroom;"whichwasasacerdotalornament.AndAquila,"asabridegroom, ἱερατευμένοςστεφάνῳ·"—"bearing the crown of the priesthood," or discharging thepriest's office in a crown. And the Targum, observing the peculiarapplication of the word in this place,adds,דכא ,וככהנא—"Andas an high priest is adorned."All agree that an allusion ismade to thegarmentsandornamentsofthehighpriest.Theplacemayberendered,"Asabridegroom,he"(thatisGod,thebridegroomofthechurch)"doth

consecrate me with glory,"—"gloriously set me apart for himself." Theword therefore is sacred; andthoughןהכ be

traduced to signify other persons, as we shall see afterwards,yet ןהכ[properly] is only used in a sacredsense.

8. The Arabic ,כהן "cahan," is "to divine, to prognosticate, to be asoothsayer, to foretell;" and כאהן "caahan," is "a diviner, a prophet, anastrologer, a figure-caster."Thisuseof it cameupafter thepriestshadgenerally taken themselves unto such arts, partly curious, partlydiabolical, by the instigation of the false gods whom they ministeredunto.Homerputs them together, as they cameafterwardsmostly tobethesame,Iliad.A.62:—

Ἀλλʼἄγεδήτιναμάντινἐρείομεν,ἤἱερῆα

Ἤκαὶὁνειροπόλον·—

"Aprophet,orapriest,oraninterpreterofdreams."

Μάγους καὶ ἀστρονόμους τε καὶ θύτας μετεπέμπετο, Herod., lib. iv.;—"Hesentformagicians,astronomers,andpriests,"forθύτηςisapriest;for the priests first gave out oracles and divinations in the temples oftheir gods. From them proceeded a generation of impostors, whoexceedingly infatuated theworldwithapretenceof foretelling things tocome, of interpreting dreams, and doing things uncouth and strange,untotheamazementofthebeholders.Andastheyallpretendedtoderivetheir skill and power from their gods,whose priests theywere, so theyinvented,orhadsuggesteduntothembySatan,variouswaysandmeansof divination, or of attaining the knowledge of particular future events.Accordinguntothosewayswhichinespecialanyofthemattendeduntoweretheyseverallydenominated.Generallytheywerecalled םימכח ,"wisemen;"asthoseofEgypt,Gen.41:8,andofBabylon,Dan.2:12,13.Hencewerenderμάγοι,thefollowersoftheirarts,"wisemen,"Matt.2:1.AmongtheEgyptianstheyweredividedintotwosorts, םימטרח and םיפשכמ ,Exod.

7:11;theheadofonesortinthedaysofMosesbeingprobablyJannes,andoftheotherJambres,2Tim.3:8.Wecallthem"magiciansandsorcerers."AmongtheBabyloniansthereismentionofthese,andtwosortsmoreareadded unto them, namely, םיפשא and םידשכ , Dan. 2:2. Of the differenceanddistinctionamongtheseweshalltreatafterwards.Fromthispracticeof the generality of priests did ןהכ come to signify "to soothsay" or"divine."

9. ןהכisthenapriest;andhewhowasfirstcalledsointheScripture,probablyin theworld,wasMelchizedek,Gen. 14:18.Onwhat accounthewas socalled shall be afterwards declared. Sometimes, though rarely, it isappliedtoexpressapriestoffalsegods;asofDagon,1Sam.5:5;ofEgypt,Gen. 41:45, "Joseph married the daughter of Poti-pherah,ןהכןא ,"—"priestof On," that is, of Heliopolis, the chief seat of the Egyptian religiousworship.Noristhereanycolourwhythewordshouldhereberendered"prince," as itis,,רבאby the Targum,—the Latin is "sacerdos," and the LXX. ἱερεύς,—for thedignityofpriests,especiallyofthosewhowereeminentamongthem,wasnolessatthattimeinEgypt,andotherpartsalsooftheworld,thanwasthat of princes of the second sort; yea, we shall consider instancesafterwardswhereinthekinglyandpriestlyofficeswereconjoined in thesameperson,althoughnoneeverhadtheonebyvirtueof theotherbutuponspecialreason.Itwastherefore,asbyPharaohintended,anhonourto Joseph to bemarried unto the daughter of the priest ofOn; for theman, according unto their esteem, was wise, pious, and honourable,seeingthewisdomoftheEgyptiansat thattimeconsistedprincipally intheknowledgeofthemysteriesoftheirreligion,andfromtheirexcellencytherein were they exalted and esteemed honourable. Nor can it bepleaded, in bar to this exposition, that Joseph would not marry thedaughter of an idolatrous priest, for all the Egyptians were no lessidolatrous than theirpriests, andhemightas soonconvertoneof their

daughters to the trueGod as one of any other;whichnodoubthedid,whereon she became a matriarch in Israel. In other places, where,byןהכ an idolatrous

priest is intended, the Targum renders itby ;כומרא"comara,"whence are chemarims. Yet the Syriac translator of the Epistle to theHebrews calls a priest and an high priest, even when applied untoChrist,

ארמוכ and ארמוכ בר , though elsewhere inthe New Testament he useth אנהכ ,"chahana," constantly. Thereason hereof I have declaredelsewhere.

10.Itisconfessedthatthisnameissometimesusedtosignifysecondaryprinces,thoseofasecondrankordegree,butisneveronceapplieduntoachief,supremeprince,oraking,thoughhethatissowassometimes,byvirtueofsomespecialwarrant,cohenalso.TheJews,therefore,aftertheTargum, offer violence to the text, Ps. 110:4, where they would haveMelchizedektobecalledacohenbecausehewasaprince.But it issaidexpressly he was a king, of which rank none is, on the account of hisoffice,evercalledcohen;butuntothoseofasecondrankitissometimesaccommodated: 2 Sam. 20:26, "Ira the Jairite was דודל ןהכ ,"—"a chiefruler," saywe, "aboutDavid."Apriesthewasnot,norcouldbe; for,asKimchi on the place observes, he is called the "cohen of David," but apriestwasnotapriestuntooneman,butuntoallIsrael.SoDavid'ssonsare said to be cohanim: 2 Sam. 8:18, ויה םינהכ דוד ינבו ;—"And the sons ofDavidwere cohanim;" that is, "princes," though theVulgate renders it "sacerdotes." So also Job 12:19, we translate it"princes."AndinthoseplacestheTargumusethרבא,"rabba;"theLXX.sometimesαὐλάρχης, "aprincipal courtier," and sometimesσυνετός, "acounsellor." It is, then, granted that princes were called םינהכ , but notproperly,butbywayofallusion,withrespectuntotheirdignity; for themost ancientdignitywas thatof thepriesthood.And the samename istherefore used metaphorically to express especial dignity: Exod. 19:6,

םינהכ תכלממ יל־ויהת ;—"And ye shall be unto me a kingdom of priests,"speakingofthewholepeople.ThisPeterrendersΒασίλειον ἱεράτευμα,1Pet.2:9,—"Akingly" (or"royal") "priesthood."Thenameof theoffice is

הנהכ ,Exod.40:15,ἱεράτευμα,"pontificatus,sacerdotium,""thepriesthood."Allowing,therefore,thisapplicationoftheword,wemayinquirewhatisthe first proper signification of it. I say, therefore, that ןהכ , "cohen," isproperly θύτης, "a sacrificer;" nor is it otherwise to be understood orexpounded,unlesstheabuseofthewordbeobvious,andametaphoricalsensenecessary.

11.Hewho is firstmentioned as vestedwith this office isMelchizedek:Gen. 14:18, ןוילע לאל ןהכ אוהו ;—"And he was a priest unto themosthighGod."TheTargumistsmakeagreatdifferenceinrenderingtheword ןהכ .WhereitintendsapriestofGodproperly,theyretainit,כהןand";rabba",רבאbyitrendertheyruler,orprinceauntoappliedisitwhere;כהנאand where an idolatrous priest, by .כומרא But in this matter ofMelchizedektheyarepeculiar.Inhisplacetheyuseמשמש,"meshamesh:"עלאה אל קדם משמש And"—,והוא he was a minister before the highGod."And by thisword they express theministry of the priests: Exod.19:22, ייי קדם לשמשא דקריבין The"—;כהניאpriestswhodrawnightoministerbeforetheLord;"wherebyitisevidentthattheyunderstoodhimtobeasacredofficer,orapriestuntoGod.ButinPs.110:4,wherethesamewordoccursagaintothesamepurpose,theyrender it byרבא, "a prince," or great ruler: "Thou art a great ruler likeMelchizedek:"whichisapartoftheiropencorruptionofthatpsalm,outof a design to apply it untoDavid; for the author of that Targum livedaftertheyknewfullwellhowtheprophecyinthatpsalmwasinourbooksandbyChristiansapplieduntotheMessiah,andhowtheceasingoftheirlawandworshipwasfromthence invinciblyprovedinthisEpistle.Thismade themmaliciouslypervert thewords in theirparaphrase, althoughthey durst not violate the sacred text itself. But the text is plain,"Melchizedekwas cohen to the highGod,"—"a priest," or one that wascalledtotheofficeofsolemnsacrificingtoGod; forhethatofferethnotsacrificestoGodisnotapriesttohim,forthisistheprincipaldutyofhisoffice, from which the whole receives denomination. That he offeredsacrifices, those of the church ofRomewould prove from thesewords,Gen. 14:18, ן�יו םחל איצוה ;—"He brought forth bread and wine."

Butneitherthecontextnorthewordswillgivethemcountenanceherein;nor if they could prove what they intend would it serve their purpose.Coming forth tomeet Abraham (as our apostle expounds this passage,Heb.7),hebrought forthbreadandwine,asasupply for thereliefandrefreshmentofhimselfandhis servants, supposing themwearyof theirtravel. So dealt Barzillai the Gileadite with David and his men in thewilderness, 2 Sam. 17:27–29. They brought out necessary provision forthem,fortheysaid,"Thepeopleishungry,andweary,andthirsty,inthewilderness."AndGideonpunished themof Succoth andPenuel for notdoingthelike,Judges8:5–8,13–17.Buttheaimofthesemenistoreflectsomecountenanceontheirpretendedsacrificeofthemass;whichyetisnot of bread andwine, for before theoffering they suppose them tobequitechangedintothesubstanceoffleshandblood.Theweaknessofthispretenceshallbeelsewheremorefullydeclared.Atpresentitmaysufficethat איצוה isnosacredword,orisneverusedtoexpresstheofferingofanythinguntoGod.Besides,if itwereanofferinghebroughtforth,itwasa

החנמ ,or"meat-offering,"witha ךסנ ,or"drink-offering,"beingofbreadandwine.Now,thiswasonlyanacknowledgmentofGodtheCreatorassuch,and was not an immediate type of the sacrifice of Christ; which wasrepresented by them alone which, being made by blood, included apropitiation in them. But that Melchizedek was by office a sacrificerappears from Abraham's delivering up unto him לכמ רשעמ , Gen. 14:20,"the tenth of all;" that is, as our apostle interprets the place, τῶνἀκροθινίων, "of the spoils" he had taken. רשעמ is a sacred word, anddenotesGod'sportionaccordingto the law.Soalso thosewhohadonlythelightofnature,anditmaybesomelittlefameofwhatwasdoneintheworld of old, whilst God's institutions were of force among men, diddevoteandsacrificethetenthofthespoilstheytookinwar.SoCamillusframedhisvowuntoApollowhenhewenttodestroythecityofVeii:"Tuoductu Pythice Apollo, tuoque numine instinctus, pergo ad delendamurbemVeios, tibique hinc decumampartem prædæ voveo," Liv., lib. v.cap.xxi.

The like instancesoccur inotherauthors.Ἀκροθίνια isnotused for thespoilsthemselvesanywherebutinthisplace.Inotherauthors,accordingtothederivationoftheword,asitsignifiesthetoporuppermostpartofan heap, it is used only for that part or portion of spoils taken in war

whichwasdevoted andmade sacred:Herod, lib. i. cap. lxxxvi.,Εἴτεδὴἀκροθίνιαταῦτακαταγιεῖνθεῶνὁτεῳδή.Andagain, lib. viii. cap. cxxi.,Πρῶτα μέν νυν τοῖσι θεοῖσι ἐξεῖλον ἀκροθίνια.—"They took out thededicatedspoilsforthegods."Andthereasonwhyourapostleuseththeword for thewholespoils,whencea tenthwasgiventoMelchizedek, is,because the whole spoil was sacred and devoted unto God, whence anhonorarytenthwastakenforMelchizedek,asthepriestshadafterwardsout of the portion of the Levites; for all Levi was now to be tithed inAbraham.Amongthosespoilsthereisnoquestionbutthereweremanycleanbeastsmeet for sacrifice; for in theirherdsof cattle consisted theprincipalpartsof the richesof thosedays,and thesewere theprincipalspoilsofwar.SeeNum.31:32,33.AndbecauseSaulknewthatpartofthespoils taken in lawful war was to be given for sacrifices unto God, hemadethathispretenceofsavingthefatcattleoftheAmalekites,contraryto the express command of God, 1 Sam. 15:15. Abraham thereforedelivered these spoils untoMelchizedek, as the priest of themost highGod,toofferinsacrificeforhim.Anditmaybetherewassomewhatmoreinitthanthemerepre-eminenceofMelchizedek,whichwastheprincipalconsiderationhereof,andhisbeingthefirstandonlypriest inoffice,byvirtueofespecialcallfromGod,—namely,thatAbrahamhimself,comingimmediatelyfromtheslaughterofmanykingsandtheirnumerousarmy,wasnotyetreadyorpreparedforthissacredservice;forevenamongtheheathenstheywouldabstainfromtheirsacredofficesafterthesheddingof blood, until they were, one way or other, purified to their ownsatisfaction.Sointhepoet,Virg.Æneid.ii.717:—

"Tu,genitor,capesacramanupatriosquepenates;

Mc,belloetantodigressumetcæderecenti,

Attrectarenefas,donecmefluminevivo

Abluero."

12. The matter is yet made more evident by the solemn election of apriesthood of old among the people of God, or the church in thewilderness. Sacrificing from the foundation of the world had beenhitherto leftat liberty.Everyonewhowascalledtoperformanypartof

solemnreligiousworshipwasallowedtodischargethatdutyalso.But itpleasedGod,inthereducingofhischurchintoanespecialpeculiarorder,—torepresentinandbyitmoreconspicuouslywhathewouldafterwardsreally effect in Jesus Christ,—to erect among them a peculiar office ofpriesthood.AndalthoughthisrespectedingeneralτὰπρὸςτὸνΘεόν,allthingsthatweretobedonewithGodonthebehalfofthepeople,yettheespecialworkanddutybelonginguntoitwassacrificing.Theinstitutionof this office we have Exod. 28, whereof afterwards. And herein anenclosurewasmadeofsacrificinguntotheofficeofthepriests;thatis,sosoon as such an office there was by virtue of especial institution. Andthesetwothingsbelongedtothem:—(1.)Thattheyweresacrificers;and,(2.)Thattheyonlywereso:whichanswersallthatIintendtoevincefromthisdiscourse,namely,thatapriestisasacrificer.Whereas,therefore,itisinprophecyforetoldthattheMessiahshouldbeapriest,andheissaidsotobe,theprincipalmeaningofitis,thatheshouldbeasacrificer,onethathadrightandwascalledtooffersacrificeuntoGod.Thiswasthatforwhich he was principally and properly called a priest, and by hisundertaking so to be, an enclosure of sacrificing is made unto himselfalone.

This is the general notion of a priest amongst all men throughout theworld;andadueconsiderationhereofisofitselfsufficienttodischargeallthevainimaginationsoftheSociniansaboutthisofficeofChrist,whereofweshalltreatafterwards.

———

EXERCITATIONXXVI

OFTHEORIGINOFTHEPRIESTHOODOFCHRIST

1.OftheoriginofthepriesthoodofChrist—TheeternalcounselsofGod;how to be inquired into. 2. No priest or sacrifices in the state ofinnocence.3.Priesthoodandsacrificesrelated.4.Thenatureoftheofficeofthepriesthood,Heb.5:1,explained.5.Inthestateof innocencesome[mightact]forGodtowardsmen,noneforothermentowardsGod.6.Nosacrificesinthatstate—Tosacrificeisproperlytoslay.7.Killingessentialto sacrifices. 8. No revelation concerning sacrifices before the fall. 9.Opinionofsome,thattheSonofGodshouldhavebeenincarnatethoughman had not sinned—Of the necessity of sacrifices in all religiousworship. 10.Pretences of reasons for the incarnationofChrist,withoutrespecttosinorgrace.11.Thewholeunwritten;12.Contrarytowhat iswritten;13.Anddestituteofcountenancefromspiritualreason.14.PleasofthePelagiansandancientschoolmenfortheincarnationoftheSonofGod in the state of innocence—Their first argument, from the glory ofGod and good of the universe, proposed and answered. 15. The secondargument,fromthecapacityofthehumannatureforthegraceofunionin the state of innocence, answered. 16. [The third argument], themysteryof the incarnationrevealedtoAdaminthestateof innocence—Themeaningofthesewords,"Thisisnowboneofmybones,andfleshofmy flesh." 17. The order of God's decrees concerning his glory in thesalvationofmankindconsidered—Noorderofthemtobeconceivedthatisconsistentwiththepre-ordinationoftheincarnationwithoutrespecttosinand redemption. 18.TheargumentsofOsiander—TheSon,how theimage of the Father—The order of subsistence and operation in theTrinity—Christ,howtheheadofangelsandmen.19.TheimageofGodinman, wherein it consisted. 20. How Adam was made in the image ofChrist,andChristmadeintheimageofAdam.21.Theincarnation,howoccasionedbythefall—TheSonofGodtheheadofangelsandmenevenhad not sin entered into the world. 22. [In a state of innocence, menwouldnothavediednaturally.]23.Nosacrificesinthestateofinnocence—Bellarmine's arguments for the necessity of a proper sacrifice in allreligion. 24. The mass not proved a sacrifice thereby—The use and

efficacy of the sacrifice of Christ in our religion. 25. An answer toBellarmine's arguments—His general assertion overthrown by his owninstances.26.Theconclusion.

1. WE have seen that Jesus Christ is a priest, that as such he wasprophesiedofundertheoldtestament,anddeclaredsotobeinthenew.Theoriginalofthisofficeisinthenextplacetobeinquiredafter.This,inthegeneral,allwillacknowledgetolieintheeternalcounselsofGod;for"knownuntohimareallhisworksfromthebeginningoftheworld,"Acts15:18.But these counsels, absolutely considered, are hid inGod, in theeternaltreasuresofhisownwisdomandwill.Whatwelearnofthemisbyexternalrevelationandeffects:"ThesecretthingsbelonguntotheLORDourGod:butthesethingswhicharerevealedbelonguntousandtoourchildrenforever,thatwemaydoallthewordsofthislaw,"Deut.29:29.Godfrequentlygivesboundstothecuriosityofmen,likethelimitsfixedto thepeople in the stationatSinai, that they shouldnotgazeafterhisunrevealedglory,norpryintothethingswhichtheyhavenotseen.Itwaswellsaid,that"scrutatormajestatisabsorbeturàgloria."Ourworkis,toinquire wherein, how, and whereby, God hath revealed his eternalcounsels, to the end thatwemay knowhismind, and fear him for ourgood.Andsoeventheangelsdesiretobowdownandtolookintothesethings,1Pet.1:12;—notinawayofcondescension,asintothingsintheirnaturebeneaththem;butinawayofhumblediligence,asintothingsintheir holy contrivance above them. Our present design, therefore, is totrace thosediscoverieswhichGodhathmadeof his eternal counsels inthis matter, and that through the several degrees of divine revelationwherebyheadvanced theknowledgeof them,untilhebrought them totheircomplementintheexternalexhibitionofhisSon,clothedinhumannaturewiththegloryofthisoffice,anddischargingthedutiesthereof.

2.ThecounselsofGodconcerningus,withourrelationuntohimandhisworship,aresuiteduntothestateandconditionwhereinweare,fortheyalso are effects of those counsels.Our first condition, under the law ofcreation, was a condition of innocency and natural righteousness. Inreferenceuntothisestate,Godhadnotordainedanestablishmentinitofeitherpriestorsacrifice;forastheywouldhavebeenofnousetherein,sotherewasnothingsupposedinthatconditionwhichmightbeprefigured

or represented by them. Wherefore God did not pre-ordain thepriesthood ofChristwith respect unto the obedience ofmanunder thelawofcreation;nordidheappointeitherpriesthoodorsacrifice,properlyso called, in that state of thingswhilst it did continue; nor should anysuchhavebeen,uponasuppositionofitscontinuance.Andthiswemustconfirmagainsttheoppositionofsome.

3.Wehavedeclaredinourprecedingdiscoursethatapriest,properlysocalled,isasacrificer.Thereis,therefore,anindissolublerelationbetweenthese two,—namely, priesthood and sacrifice,—and they do mutuallyassert ordeny eachother; andwhere the one is proper, the other is soalso;andwheretheoneismetaphorical,soistheother.Thus,undertheold testament, the priests who were properly so by office had propercarnal sacrifices to offer; andunder thenew testament, believers beingmadepriestsuntoGod,thatis,spirituallyandmetaphorically,suchalsoare their sacrifices, spiritual and metaphorical. Wherefore argumentsagainsteitheroftheseconcludeequallyagainstboth.Wheretherearenopriests, there are no sacrifices; andwhere there are no sacrifices, thereare no priests. I intend only those who exercise the office of thepriesthood for themselves and others. I shall therefore, first, manifestthat therewasnopriesthood tobe in the state of innocency;whence itwill follow that therein there could be no sacrifice: and, secondly, thatthere was to be no sacrifice, properly so called; whence it will equallyfollow,thattherewasnopriesthoodtherein.Thatwhichensuesonbothis, that there was no counsel of God concerning either priesthood orsacrificeinthatstateorcondition.

4. Πᾶς γὰρ ἀρχιερεὺς ἐξ ἀνθρώπων λαμβανόμενος ὑπὲρ ἀνθρώπωνκαθίσταται τὰ πρὸς τὸν Θεὸν, ἵνα προσφέρῃ δῶρά τε καὶ θυσίας ὑπὲρἁμαρτιῶν,saithourapostle,Heb.5:1.Whatishereaffirmedofthehighpriest( לודנה ןהכה )istrueinlikemannerconcerningeverypriest;only,thehighpriest is herementionedbywayof eminence, becausebyhimourLord Christ, as unto this office and the discharge of it, was principallyrepresented.Everypriest,therefore, isoneἐξἀνθρώπωνλαμβανόμενος,—"taken from amongst men." He is "naturæ humanæ particeps,"—incommon with other men partaker of human nature; and antecedentlyuntohisassumptionofhisoffice,he isoneof thesamerankwithother

men,andheistakenorseparateduntothisofficefromamongthem.Heisvestedwithhisofficebytheauthority,andaccordingtothewillofGod.Thisoffice,therefore,isnotathingwhichiscommonuntoall,norcanittake place in any state or conditionwherein thewhole performance ofdivine service is equally incumbent on all individually; for none canbe"takenfromamongothers"toperformthatwhichthoseothersareeveryoneobligedpersonallytoattendunto.Buteverypriest,properlysocalled,καθίσταταιὑπὲρἀνθρώπων,—"isordainedandappointedtoactforothermen."Heissetoveraworkinthebehalfofthoseothermenfromamongwhomhe is taken;andthis is, thathemay takecareofandperformτὰπρὸς τὸνΘεόν,ordo the things that formenare tobedonewithGod;

םיהלאה לומ ,—thatis,topacify,tomakeatonementandreconciliation,Exod.18:19.Andthishewastodobyofferingδῶράτεκαὶθυσίας,varioussortsof"giftsandsacrifices,"accordinguntoGod'sappointment.Now,allslainsacrifices, as we shall manifest afterwards, were for sin. This office,therefore, could have no place in the state of innocency; for it will notbear an accommodation of any part of this description of one vestedtherewithal.

5.Idoacknowledge,thatinthestateofuncorruptednaturethereshouldhave been some ὑπὲρ τοῦ Θεοῦ, τὰ πρὸς τὸν ἄνθρωπον,—to deal withothersforandinthenameofGod;forsomewouldhavebeenwarrantedanddesignedtoinstructothersintheknowledgeofGodandhiswill.Thisthestateandconditionofmankinddidrequire;forboththefirstrelationofman andwife, and that which was to ensue thereon of parents andchildren, include subordination and dependence. "The head of thewoman is theman,"1Cor.11:3,—that is, "thehusband,"Eph.5:23;andthedutyof theman ithadbeen to instruct thewoman in the thingsofGod. For a pure nescience ofmany things thatmight be known to theglory of God and their own advantage was not inconsistent with thatestate, and theirknowledgewas capableofobjectiveenlargements; andthedesignofGodwas,graduallytoinstructtheminthethingsthatmightorderlycarrythemonuntotheendforwhichtheywerecreated.Hereinwouldhehavemadeuseofthemanfortheinstructionofthewoman,asthe order of nature required: for man was originally "the head of thewoman;" only, upon the curse, natural dependence was turned intotroublesomesubjection,Gen.3:16.Buttheentranceofsin,asitcontained

inittheseedsofalldisorder,soitplainlybeganinthedestructionofthisorder;forthewoman,undertakingtolearnthemindofGodfromherselfandtheserpent,wasdeceived,andfirstinthetransgression:1Tim.2:13,14,"Adamwasfirst formed, thenEve.AndAdamwasnotdeceived,butthewomanbeingdeceivedwas in thetransgression."FromAdambeingfirst formed, and thewoman out of him and for him, she should havelearnedherdependenceonhimforinstructionbydivineinstitution.Butgoing to learn the mind of God of the serpent, she was deceived. Shemight have learnedmore than yet she knew, but this she should havedone of himwhowas her head by the law of creation. The case is thesameastotheotherrelation,thatwouldhavebeenbetweenparentsandchildren.Yea,inthisthedependencewasfargreaterandmoreabsolute;for although the woman was made out of the man, which arguessubordination and dependence, yet she was made by the immediatepowerofGod,mancontributingnomoretoherbeingthanthedustdidtohis. This gave them in general an equality. But children are so of theirparents as to be wholly from them and by them. This makes theirdependenceandsubjectionabsoluteanduniversal.Andwhereasparentswereinallthingstoseektheirgood,—whichwasoneoftheprimedictatesof the lawofnature,—theywere, in thenameandsteadofGod, torule,govern, and instruct them, and that in the knowledge ofGod and theirdutytowardshim.TheywereὑπὲρΘεοῦ,"forGod,"orinhissteaduntothem,toinstructthemintheirduty,suitablytothelawoftheircreationandtheendthereof.ButeveryonethusinstructedwasinhisownnameandpersontoattenduntothethingsofGod,orwhatwastobeperformedonthebehalfofmen;for inreferenceuntoGod,therewouldhavebeennocommonrootorprincipleformentostandupon.Whilstwewereallinthe loinsofAdamwestoodall inhim,andwealso fellall inhimἐφʼᾧπάντεςἥμαρτον,Rom.5:12.Butsosoonasanyonehadbeenborn intothisworld,andsoshouldhavehadapersonalsubsistenceofhisown,hewastostandbyhimself,andtobenomore,astohiscovenant interest,concerned in the obedience of his progenitors; for the covenant withmankindwould have been distinctwith each individual, as it waswithangels. There might have been, there would have been, order,subordination,andsubjection,amongmen,inrespectofthingsfromGodunto them,—so probably there is among the angels, although theinvestigationthereofbeneitherourdutynorinourpower,—but,aswas

said,everyone,accordingtothetenorofthecovenanttheninforce,wasinhisownpersontodischargealldutiesofworshiptowardsGod.Neithercould any one be taken out from the residue of men to discharge theworks of religion towardsGod for them, in theway of an office, but itwouldbetotheprejudiceoftheirrightandthehinderanceoftheirduty.It follows, therefore, that the office of a priest was impossible in thatcondition,—that is, of one who should be ordained ὑπὲρἀνθρώπων τὰπρὸςτὸνΘεόν,—andhadanysuchofficebeenpossible,therewouldnothave been in it any prefiguration of the priesthood of Christ, as willafterwardsappear.

6.Thesameisthestateofthingswithreferenceuntosacrifices.Thereis,aswassaidbefore,arelationbetweenthemandthepriesthood.Henceisthat saying in Bereshith Rabba: כהניו כן As"—;כמזבח is the altar forsacrifice,soarethepriests thatbelongunto it"Andbysacrifices inthisinquiry, we understand those that are properly so: for that which isproper in every kind is first; nor is there any place for that which isimproper or metaphorical, unless something proper from whence thedenominationistakenhavepreceded,forinallusionthereuntodoththemetaphorconsist.Now,thefirstpossibleinstanceinthismatterbeinginthestateaboutwhichweinquire,theremustbepropersacrificestherein,ornoneatall;fornothingwentbeforewithrespectwhereuntoanythingmight be so called, as now our spiritual worship and service are, withallusionuntothemundertheoldtestament.

Andconcerningthosesacrifices,wemayconsidertheirnatureandtheirend.Asacrificeis חבז ;thatis,θυσία"victima,sacrificiummactatum,"—"aslain or killed offering;" yea, the first proper signification of חבז is"mactavit, jugulavit,decollavit,occidit,"—"tokill, to slayby theeffusionofblood,"andthe like.Neither is thissignificationcastuponit fromitsaffinityunto חבט ,"tokillorslay"(thechangeofטandזbeingfrequent,asin the Chaldee almost perpetual), but it is its own native signification:Gen. 31:54, חבז בקעי חבזיו . Say we, "Jacob offered sacrifices."Junius, "Mactavit animalia,"—"He slew beasts;" which we allow in themargin, "He killed beasts." Targum, נכסתא. יעקב ונכםנכם is "to kill or slay," and is constantly so used; and נכסתא isno more but "mactatio," "a slaughter;" but because all sacrifices were

offeredbyslaying,itisappliedtosignifyasacrificealso.SoIsa.34:6.Itistrue, there was a covenant made between Jacob and Laban, andcovenants were sometimes confirmed by sacrifices, with a feast of thecovenanters ensuing thereon; but it is not likely that Jacob and Labanwouldagreeinthesamesacrifice,whoscarcelyownedthesameGod.Itis, therefore,only theprovisionandentertainment thatJacobmade forLaban and his company, forwhich he slew the cattle, that is intended;otherwise the sacrifice would have beenmentioned distinctly from thefeast.SoarethesethingsexpressedExod.18:12.Andso חבז isrenderedbyus"tokillorslay"absolutely,1Sam.28:24;Deut.12:15,16;1Kings19:21,1:9;andsoalsooughtittobetranslatedNum.22:40,whereitis"offered"inourbooks. חבז ,thesubstantive,isalso"mactatio,jugulatio,occisio:"soIsa. 34:6; Zeph. 1:7;which James expresseth by σφαγή, chap. 5:5.And

םיחבז are absolutely nomore than σφάγια, as from the slaughter of thesacrifices thealtar is called חבזמ .Θύω,also,andθυσία,donootherwisesignifybut"tosacrifice,"orsacrificebymactationorkilling.

7. It is therefore evident that there neither is nor can be any sacrifice,properly so called, but what is made by killing or slaying of the thingsacrificed;andtheofferingsofinanimatethingsunderthelaw,asofflourorwine,orthefruitsoftheearth,wereimproperlysocalled,inallusionuntoorby virtueof their conjunctionwith them thatwereproperly so.They might be תולוע , "offerings" or "ascensions," but םיחבז "sacrifices,"theywerenot.And the act of sacrificing doth principally consist in themactationorslayingofthesacrifices,asshallafterwardsbemanifested.Andwhereastheoblation,asitisusedtoexpressthegeneralnatureofasacrifice, is commonly apprehended to consist in the actings of thesacrificerafterthekillingofthesacrificeorvictim, it issofarotherwisethatitprincipallyconsistsinbringingofittobeslain,andintheslayingitself, all that follows belonging unto the religiousmanner of testifyingfaithandobediencethereby.Thisalsodiscoverstheproperandpeculiarendof sacrifices, firstlyandproperlysocalled,especially suchasmightprefigure the sacrifice of Christ, unto which our present discourse isconfined. All such sacrificesmust respect sin, and an atonement to bemade for it. There never was, nor ever can be, any other end of theeffusion of blood in the service of God. This the nature of the action("quod in ejus caput sit") and thewhole series of divine institutions in

this matter do manifest; for to what end should a man take anothercreature intohis power andpossession,which alsohemightuse tohisadvantage,and,slayingit,offeritupuntoGod,ifnottoconfessaguiltofhis own, or somewhat forwhichhedeserved todie, and to represent acommutation of the punishment due unto him, by the substitution ofanother in his room and place, according to the will of God? And thiscasteth all such sacrifices as might be any way prefigurative of thesacrificeofChristoutofthevergeofparadise,orstateofinnocency;foras therein there should have been no bloody mactation of our fellow-creatures, so a supposition of sin therein implies an expresscontradiction.

8. Again, sacrifices require faith in the offerer of them: Heb. 11:4, "ByfaithAbelofferedasacrifice."Andfaithinthesubjectrespectsitsproperobject,which isdivine revelation.Mencanbelievenomorewithdivinefaith than is revealed, and all our actings in faith must answer thedoctrinesoffaith.Now,notto insistuponthisparticular,thatsacrificeswerenotrevealedbeforethefall(whichthattheywerecannotbeproved),I say that there was no doctrine in or belonging unto the covenant ofcreation that should directly or analogically require or intimate anacceptance of any such religious worship as sacrifices. This might bemanifested by a just consideration of the principles of that revelationwhichGodmadeofhimselfuntomanunderthefirstcovenant,andwhatwas necessary for him to know that hemight live untoGod; but this Ihavedoneatlargeelsewhere,norhaveIanythingofmomenttoadduntoformer discourses to this purpose. And this also renders it impossiblethatthereshouldbeanysacrificesproperlysocalled,andprefigurativeofthesacrificeofChrist,inthestateofinnocency.

9. But these things are opposed, and must be vindicated. And thisoppositionismadeuntoboththepositionslaiddown,theoneconcerningapriest,theotherconcerningsacrifices:forsomehavebeenandareofamind,that"thoughmanhadnotsinned,yettheSonofGodshouldhavetakenournatureonhim,"bothforthemanifestationofthegloryofGodandthecherishingofthecreation;andifso,heshouldhavebeeninsomesensethepriestoftheworld.

And those of this persuasion are of two sorts:—First, Such as

acknowledgeapre-existenceoftheLordChristinadivinenature.Theseaffirmthat[even]hadnotsinenteredintotheworld,heshouldhavebeenso made flesh by the uniting of our nature unto himself in his ownperson, as now it is come to pass. This someof the ancient schoolmeninclinedunto,asAlexanderabAles.,AlbertusMagnus,Scotus,Rupertus;as it isopposedbyAquinas,p.3,q.3;Bonaventura inSentent., lib. iii.dist. i. ar. 2, q. 1, and others. Immediately on the Reformation thisopinionwasrevivedbyOsiander,whomaintainedthatAdamwassaidtobemade in the imageofGod,becausehewasmade in thatnatureandshapewhereunto the Son ofGodwas designed and destinated. And healsowashereinopposedbyCalvin,Instit.lib.ii.cap.xii.,lib.iii.cap.xi.;by Wigandus de Osiandrismo, p. 23; and Schlusselburgius, lib. vi. Yetsomearestillofthisjudgment,orseemsotobe.

TheothersortaretheSocinians,whocontendthatGodwouldhavegivensuchaheaduntothecreationastheyfancyChristtobe;forastheylaynogreatweightonthefirstsin,sotheyhopetoevincebythismeansthattheLord Christ may discharge his whole office without making anyatonement for sin by sacrifice. And this, with most of their otheropinions,theyhavetraducedfromtheancientPelagians,asanaccountisgiveninthisparticularbyCassianusdeIncarnatione,lib.i.p.1241."Quofactum est," saith he of the Pelagians, "ut in majorem quoque acmonstruosiorem insaniam prorumpentes, dicerent Dominum nostrumJesumChristum,huncinmundum,nonadpræstandumhumanogeneriredemptionem, sed ad præbenda bonorum actuum exempla venisse;videlicet, ut disciplinam ejus sequentes homines, dum per eandemvirtutisviamincederent,adeademvirtutumpræmiapervenirent."ThosewhoassertsacrificestohavebeennecessaryinthestateofinnocencyaretheRomanists.Bellarmine,GregorydeValentia,andothers,doexpresslycontend for it. And these also have their peculiar design in this theirpeculiaropinion;fortheyendeavourtoestablishageneralmaxim,"Thatpropersacrificesareindispensablynecessaryuntoallreligiousworship,"thereby to make way for their missatical oblation. I shall consider thepretencesofbothsorts,andsoproceedwithourdesign.

10.Astothefirstopinion,concerningtheincarnationoftheSonofGodwithoutrespectuntosinandredemption,therearemanypretencesgiven

unto it,whichshallbeafterwardsparticularlyconsidered.Theysaythat"themanifestationofthegloryofGodrequiredthatheshouldeffectthismostperfectwayofit,thatsohemightgiveacompleteexpressionofhisimage and likeness.His love and goodness alsowere so perfectly to berepresented, in theunionofacreatednaturewithhisown.Andherein,also, God would satisfy himself in the contemplation of this fullcommunicationofhimselfuntoournature.Besides,itwasnecessarythatthereshouldbeaheadappointeduntothewholecreation,toconductandguide it,manespecially,unto itsutmost end."And sundryother thingstheyallegeoutof theBibleof theirownimaginations.It isgrantedthateven in that state all immediate transactionswith the creatures shouldhavebeenbytheSon;forbyhim,asthepowerandwisdomofGod,weretheymade,John 1:3;Heb. 1:2;Col. 1:16, 17.He, therefore, shouldhaveimmediately guided and conducted man unto his happiness, and thatbothbyconfirminghiminhisobedienceandbygivinghimhisreward;anexpressdocumentwhereofwehaveintheangelsthatsinnednot.Butfortheopinionofhisbeingincarnatewithoutrespectuntoredemptionandarecovery fromsinandmisery, thewholeof it isἄγραφον,orunwritten,and therefore uncertain and curious; yea, ἀντίγραφον, or contrary towhatiswritten,andthereforefalse;andἄλογονordestituteofanysolidspiritualreasonfortheconfirmationofit.

11.First, It is unwritten,—nowhere revealed,nowherementioned in theScripture; nor can an instance be given of the faith of any one of thesaintsofGod,eitherundertheoldtestamentorthenew,inthismatter.Thefirstpromise,andconsequentlyfirstrevelation,oftheincarnationoftheSonofGod,wasaftertheentranceofsin,andwithrespectuntotherecovery of the sinner, unto the glory of God. Hereby are all otherpromises,declarations,andrevelationsconcerningit,astotheirend,toberegulated;forthatwhichisthefirstinanykind,astoanendaimedat,istheruleofallthatfollowsinthesamekind.Andthereforethatwhichmengroundthemselvesuponinthisopinionisindeedneitherargumentnortestimony,butconjectureandcuriosity.Theyframetothemselvesanational state of things, which they suppose beautiful and comely, (aswhoarenotenamouredofthefruitsoftheirownimaginations?)andthenassert that it was meet and according unto divine wisdom that Godshouldsoorderthingsuntohisowngloryastheyhavefancied!Thusthey

suppose, that, without respect unto sin or grace, God would take untohimselfthegloryofunitingournatureuntohim.Whyso?Becausetheyfindhowgreatlyandgloriouslyheisexaltedinhissodoing.Butisthissoabsolutelyfromthethingitself,orisitwithrespectuntothecauses,ends,effects, andcircumstancesof it, as theyare statedsince theentranceofsin,andrevealedintheScripture?Settingasidetheconsiderationofsin,grace, and redemption, with what attends them, a man may say, in abettercompliancewiththeharmonyandtestimonyofScripture,thattheassumptionofhumannatureintounionwiththedivine,inthepersonoftheSonofGod,isnowaysuiteduntotheexaltationofdivineglory,butrathertobeget falsenotionsandapprehensions inmenofthenatureofthe Godhead, and to disturb them in their worship thereof; for theassumption of human nature absolutely is expressed as a greatcondescension,asitwasindeed,Phil.2:5–8,andthatwhichservedforaseasontoobscurethegloryoftheDeityinhimthatassumedit,John17:5.But the glory of it lies in that which caused it, and that which ensuedthereon;for inthemlaythehighesteffectsandmanifestationsofdivinelove,goodness,wisdom,power,andholiness,Rom.3:24–26.Andthisisplainlyrevealedinthegospel,ifanythingbeso.Ifear,therefore,thatthiscuriousspeculation, that is thusdestituteofanyscriptural testimony, isbut a pretence of being wise above what is written, and a prying intothingswhichmenhavenotseen,noraretheyrevealeduntothem.

12.Secondly,Thisopinion is contradictory to theScripture,and that inplacesinnumerable.NothingismorefullyandperspicuouslyrevealedintheScripture thanare thecausesandendsof the incarnationofChrist;forwhereasitisthegreattheatreofthegloryofGod,thefoundationofallthat obedience which we yield unto him, and of all our expectation ofblessednesswithhim,andbeingathinginitselfdeepandmysterious,itwasnecessarythatitshouldbesorevealedanddeclared.Itwereendlesstocalloverallthetestimonieswhichmightbeproducedtothispurpose;some fewonlyshallbe instanced in.First, therefore,On thepartof theFather,thesendingoftheSontobeincarnateisconstantlyascribeduntohislovetomankind,thattheymightbesavedfromsinandmisery,withasupposition of the ultimate end, or his own glory thereby: John 3:16,"God so loved the world, that he gave his only-begotten Son, thatwhosoeverbelievethinhimshouldnotperish,buthaveeverlastinglife."

Rom.3:25, "WhomGodhath set forth tobe apropitiation."Chap. 5:8,"Godcommendethhislovetowardus,inthat,whilewewereyetsinners,Christdiedforus."Chap.8:3,"Forwhatthelawcouldnotdo,inthatitwasweakthroughtheflesh,GodsendinghisownSoninthelikenessofsinfulflesh,andforsin,condemnedsinintheflesh."1John4:9;Gal.4:4,5.Secondly,On thepartof theSonhimself, the samecauses, the sameendsofhistakingflesh,areconstantlyassigned:Luke19:10,"TheSonofmaniscometoseekandtosavethatwhichwaslost."1Tim.1:15,"Thisisa faithful saying, andworthy of all acceptation, that Christ Jesus cameinto the world to save sinners." Heb. 2:14, "Forasmuch then as thechildren are partakers of flesh andblood, he also himself likewise tookpartof thesame;thatthroughdeathhemightdestroyhimthathadthepowerofdeath,thatis,thedevil."Gal.2:20;John18:37,"TothisendwasI born, and for this cause came I into the world, that I should bearwitnessuntothetruth,"—namely,ofthepromisesofGodmadeuntothefathersconcerninghiscoming;Rom.15:8.SeePhil.2:6–11.Andallthisissaid inpursuit andexplicationof the firstpromise concerninghim, thesumwhereofwas, thathe shouldbemanifested in the flesh to "destroythe works of the devil," as it is expounded 1 John 3:8. This the wholeScripture constantly and uniformly giveth testimony unto, this is thedesignandscopeof it, themainofwhat it intendsto instructus in;thecontrarywhereunto,likethefancyingofotherworlds,orlivingwightsinthemoonor stars,dissolves thewholeharmonyof it, and frustrates itsprincipaldesign,andthereforeismorecarefullytobeavoidedthanwhatrisethupincontradictionuntosomefewtestimoniesof it. Isay, thattoascribe untoGod awill or purpose of sending his Son to be incarnate,without respect unto the redemption and salvation of sinners, is tocontradictandenervatethewholedesignoftherevelationofGodintheScripture; as also, it riseth up in direct opposition unto particulartestimonies without number. Origen observed this, Hom. xxiv. inNumer.:"Sinonfuissetpeccatum,nonnecessefueratFiliumDeiagnumfieri; sed mansisset hoc quod in principio erat, Deus Verbum. Verumquoniam introiit peccatum in huncmundum, peccati autem necessitaspropitiationem requirit, propitiatio vero non sit nisi per hostiam,necessarium fuit provideri hostiampropeccato;"—"If sinhadnotbeen,therewouldhavebeennonecessitythattheSonofGodshouldbemadealamb;buthehadremainedwhathewasinthebeginning,GodtheWord.

But seeing that sin entered into the world, and stood in need of apropitiation,whichcouldnotbebutbyasacrifice,itwasnecessarythatasacrifice for sin should be provided." So Austin, Serm. viii. de VerbisApostoli,tom,x.,"Quarevenitinmundumpeccatoressalvosfacere.Aliacausanonfuitquareveniretinmundum."

13.Thirdly,Thisopinionisdestituteofspiritualreason,yea, iscontraryuntoit.ThedesignofGodtoglorifyhimselfinthecreationandthelaworcovenant of it, and his design of the same end in a way of grace, aredistinct;yea,theyaresodistinctas,withreferenceuntothesamepersonsandtimes,tobeinconsistent.Thisourapostlemanifestsintheinstanceofjustificationandsalvationbyworksandgrace:"Ifitbebygrace,thenitis nomore of works: otherwise grace is nomore grace. But if it be ofworks,thenitisnomoregrace:otherwiseworkisnomorework,"Rom.11:6.Itisimpossiblethatthesamemanshouldbejustifiedbyworksandgrace too.WhereforeGod, in infinitewisdom, brought the first design,and all the effects of it, into a subordination unto the later; and so hedecreed to do from eternity. There being, by the entrance of sin, anaberrationinthewholecreationfromthatproperendwhereuntoitwassuitedatfirst,itpleasedGodtoreducethewholeintoasubserviencyuntothedesignofhiswisdomandholinessinawayofgrace;forhispurposewastoreconcileandgatherall things intoanewheadinhisSon,JesusChrist, Eph. 1:10;Heb. 1:3, 2:7, 8. Now, according to this opinion, theincarnation of the Son of God belonged originally unto the law ofcreation,andthedesignofthegloryofGodtherein.Andifthiswereso,itmust, with the whole old creation and all that belonged thereunto, bebrought into a subordination and subserviency unto the succedaneousdesignofthewisdomofGodtoglorifyhimselfinawayofgrace.Butthisis not so, seeing itself is the fundamental and principal part of thatdesign. "Known," indeed, "unto God are all his works from thebeginning."Therefore,thisgreatprojectionoftheincarnationofhisSonlying in thecounselofhiswill frometernity,hedid, inwisdom infiniteandholy,orderalltheconcernmentsofthecreationsoastheymightbedisposed into an orderly subjection unto his Son incarnate. So thatalthoughIdenythatanythingwastheninstitutedasatypetorepresenthim,—becausehiscomingintotheworld inourfleshbelongednotuntothat estate,—yet I grant things to have been so ordered as that, in the

retrievalofallintoanewframebyJesusChrist,thereweremanythingsintheworksofGodintheoldcreationthatwerenaturaltypes,orthingsmeet to representmuch of this unto us. SoChrist himself is called the"second Adam," and compared to the "tree of life," whereof we havediscoursedinourexpositiononthefirstchapter.

14.Letus,therefore,nowconsidertheargumentsorreasonsinparticularwhichtheypleadwhomaintainthisassertion.Theprincipalofthemwereinventedandmadeuseofbysomeoftheancientschoolmen;andothershave since given some improvementunto their conceptions, andaddedsomeoftheirown.ThoseofthefirstsortarecollectedbyThomas,3p.q.1,a.3,as traduced fromthePelagians. I shall examine themasbyhimproposed, omitting his answers, which I judge insufficient in manyinstances.

His first argument, the substance whereof I have lately heard pleadedwith some vehemency, is as follows:—"It belonged unto omnipotentpowerandinfinitewisdomtomakeallhisworksperfect,andtomanifesthimselfbyaninfiniteeffect.Butnomerecreaturecanbesaidtobesuchinfiniteeffect,becauseitsessenceisfiniteandlimited.ButintheworkoftheincarnationoftheSonofGodalone,aninfiniteeffectofdivinepowerseemstobemanifested,astherebythingsinfinitelydistantareconjoined,God being made man. And herein the universality of things seems toreceive its perfection, inasmuch as the last creature, or man, isimmediatelyconjoineduntotheFirstPrinciple,orGod."

Answer.Thisargumenthathlittlemoreinitthancuriosityandsophistry;for,—

(1.) That Godmade all his works "good," that is, perfect in their kind,before the incarnation, we have his own testimony. He saw andpronouncedof thewholethat itwas דאמ בוט ,"valdebonum,"—everywaygoodandcomplete.Itwassoinitself,withouttheadditionofthatworkwhichisfanciednecessaryuntoitsperfection.

(2.)Itismerelysupposedthatitwasnecessarythatdivineomnipotencyshouldbeexpresseduntotheutmostofitsperfection.Itwasenoughthatitwasmanifestedanddeclaredinthecreationofallthingsoutofnothing.

(3.)Itisnotpossiblethatanyeffectinitselfinfiniteshouldbeproducedby the power of God: for then would there be two infinites,—theproducing and the produced; and consequently twoGods,—themakingGodand themade: for thatwhich is in itself absolutely infinite isGod,and what is produced is not infinite. Wherefore the work of theincarnationwasnotofitselfaninfiniteeffect,althoughitwasaneffectofinfinitepower,wisdom, andgoodness; and so alsowas theworkof thefirstcreation.Andalthoughtheyareallinthemselvesfiniteandlimited,yetaretheytheeffectsof,anddoabundantlydeclare,theinfinitepowerandwisdomwhencetheywereeduced,Rom.1:19,20.

(4.) The perfection of the universe, or universality of beings, is to beregulated by their state, condition, and end.And this they had in theirfirstcreation,withoutanyrespectuntotheincarnationoftheSonofGod;for the perfection of all things consisted in their relation unto God,accordingtothelawandorderoftheircreation,andtheirmutualregarduntooneanother,withrespectuntotheutmostend,orthemanifestationof his glory. And also, their perfection consisted in their subserviencyuntothebringingofthatcreaturetotheenjoymentofGodinblessednessforeverwhichwascapableofit.Andhereinconsistedtheconjunctionofthe last creature unto the First Principle, when, by the documents andhelpsofthemthatweremadebefore,hewasbroughtuntotheenjoymentofGod;for,—

(5.)ThattheconjunctionofthelastcreatureuntotheFirstPrinciple,bywayofpersonalunion,wasnecessaryuntothegoodoftheuniverse,isafancythateveryonemayembraceandeveryonerejectatpleasure.Butitmay be justly conceived that it was more suitable unto order that theconjunction mentioned should have been between God and the firstcreature, namely, the angels; and reasonswouldhave beenpleaded forthatorderhad it so come topass.But theSonofGod tooknotonhimtheirnature,becausehedesignednottodeliverthemfromsin,Heb.2:16,17.

15. Secondly, It is further pleaded, "That human nature is not becomemore capacious of grace by sin than it was before; but now, after theentranceofsin, it iscapableof thegraceofunion,which is thegreatestgrace.Wherefore,ifmanhadnotsinnedhumannaturehadbeencapable

of this grace, neither would God have withheld any good from humannaturewhereofitwascapable:thereforeifmanhadnotsinnedGodhadbeenincarnate."

Ans.(1.)Placeangelicalnatureintheargument,astothatpartofitwhichpleads that itmust have all the gracewhich it is capable of, instead ofhuman nature, and the event will show what force there is in thisratiocination;forangelicalnaturewascapableofthegraceofunion,andGod would not, it is said, withhold any thing from it whereof it wascapable.Butwhy,then,isitotherwisecometopass?

(2.) It must be granted (though, indeed, this argument is not muchconcernedthereinonewayorother)thathumannatureisbothcapableofmoregrace,andactuallymadepartakerofmore,afterthefall,thanitwascapable of, or did receive before; for it is capable of mercy, pardon,reconciliationwithGod, sanctificationby theHolyGhost, allwhich aregraces, or gracious effects of the love and goodness of God; and thesethingsinthestateofinnocencymanwasnotcapableof.Besides,thereisnodifference in thismatter; for the individualnature actually assumedinto union was and was considered as pure as in its first original andcreation.

(3.) The ground of this reason lies in a pretence, that whatever anycreaturewas capable of, not in, by, or from itself, but by the power ofGod,thatGodwasobligedtodoinitandforit.AndthisisplainlytosaythatGoddidnotcommunicateofhisgoodnessandofhispoweruntothecreaturesaccordingtothecounselofhiswill,but,producingthembytheunavoidable destiny of some eternal state, he acted naturally andnecessarily,"adultimumvirium,"intheirproduction.Butthisiscontraryto the nature and being of God, with all the properties thereof.Wherefore,thecreationiscapable, ineverystate,ofwhatGodpleaseth,andnomore. Its capacity is tobe regulatedby thewill ofGod; andnomore belonged unto its capacity in the state of nature than God hadassigneduntoitbythelawofcreation.

(4.)Itisapresumptuousimagination,totalkofthegraceofunionbeingdueuntoournatureinanycondition.Whyisitnotsountothenatureofangels? or did ournature originally excel theirs?Besides, the Scripture

everywhere expressly assigns it as an effect of free love, grace, andbounty,John3:16;1John4:9,10.

(5.)ThatthereshouldbeanadvancemadebothofthegloryofGodandthegoodofthecreatureitselfbytheentranceofsin,isaneffectofinfinitewisdom and grace. Nor did God permit the entrance of sin but with adesign to bring about a glory greater and more excellent than theantecedentorderofthingswascapableof.Thestateofgraceexceededthestateofnature.Inbrief,Godpermittedthatgreatestevil,thefallofman,tomakewayfortheintroductionofthegreatestgood,inourrestorationbytheincarnationandmediationofhisSon.

16.Thirdly, It isalsopleaded, "That themysteryof the incarnationwasrevealeduntoAdam in the stateof innocency; forupon thebringingofEveuntohim,he said, 'This isnowboneofmybones, and fleshofmyflesh.' But 'this,' saith the apostle, 'is a greatmystery;' but he speaks it'concerningChristandthechurch,'Eph.5:32.Butmancouldnotforeseeorforeknowhisownfall,nomorethantheangelscouldtheirs;itfollows,therefore,thatheconsideredtheincarnationasitshouldhavebeenhadthestateofinnocencycontinued."

Ans.(1.)ItseemstobesupposedinthisargumentthattherewasindeedarevelationmadeuntoAdam,Gen.2:23, of the incarnationofChrist; sothatnothingremainstobeprovedbutthathedidnotforeknowhisfall,whence itwouldensue that thepretendedrevelationbelongedunto thestate of innocency. But, indeed, there is no intimation of any suchrevelation;for,—

(2.) I have manifested elsewhere how God, in his infinite wisdom,ordered the things of the first creation so as they might be laid in asubserviency, in away of representation, unto the new creation, or therenovationofallthingsbyJesusChrist;thatis,hesomadethemasthattheymightbenatural typesofwhathewoulddo afterwards.Thisdothnotprove that theyweredesigned tomakeanyrevelationofChristandhis grace, or prefigure them, but onlyweremeet to be brought into anusefulsubordinationuntothem,so that fromtheminstructiveallusionsmightbetaken.Thuswasitinthefirstmarriageinthelawofcreation.Ithadnoothernature,use,norend,buttobethebondofindividualsociety

of two persons,male and female, for the procreation and education ofchildren,withallmutualassistancesuntohuman lifeandconversation.Andthemakingofwomanoutoftheman,"boneofhisbones,andfleshofhisflesh,"wasintendedonlyforthelayingthatsociety,whoseintimacywas to be unparalleled, in a singular foundation.But both these thingswere so ordered, in the wisdom of God, as that they might representanotherunion,inastatethatGodwouldbringinafterwards,namely,ofChrist and his church. What Adam spake concerning the naturalcondition and relation of himself and Eve, that our apostle speaksconcerningthespiritualandsupernaturalconditionandrelationofChristand the church, because of some resemblance between them. Aquinashimself determines this whole matter, with an assertion which wouldhave been to his own advantage to have attended unto upon otheroccasions. Saith he, "Ea quæ ex sola Dei voluntate proveniunt supraomnedebitumcreaturæ,nobisinnotescerenonpossunt,nisiquatenusinsacra Scriptura traduntur, per quam divina voluntas innotescit. Undecum in sacra Scriptura ubique incarnationis ratio ex peccato primihominis assignetur, convenientiusdicitur incarnationis opusordinatumesseaDeo incommodumcontrapeccatum,quodpeccatononexistenteincarnationonfuisset."

17. There is yet another argument mentioned by Aquinas, and muchimprovedbythemodernScotists,insistedonalsobysomedivinesofourown,whichdeservesa somewhat fuller consideration;and this is takenfrom the predestination of the man Christ Jesus. This the schoolmenconsider on that of our apostle, Rom. 1:4, "Concerning Jesus Christ,ὁρισθέντος Υἱοῦ Θεοῦ ἐν δυνάμει:" which the Vulgar renders, "Quiprædestinatus est Filius Dei in virtute;"—"Predestinate the Son of Godwith power," as our Rhemists. But ὁρισθέντος there is no more thanἀποδεδειχθέντος, "manifested,declared," as it iswell renderedbyours.Norcanexpositors fixanytolerablesenseto their"predestinate" in thisplace.But the thing itself is true.TheLordChristwaspredestinatedorpreordainedbeforetheworldwas.Wewere"redeemedwiththepreciousblood of Christ, προεγνωσμένου πρὸ καταβολῆς κόσμου" 1 Pet. 1:20,—"foreordained"("predestinated")"before the foundationof theworld."Now, it is pleaded that "this predestination of Christ unto the grace ofunionandglorywas the firstofGod'spurposesanddecrees inorderof

nature,andantecedentuntothepredestinationoftheelect,atleastasitshouldcompriseinitapurposeofdeliverancefromthefall.ForGodfirstdesignedtoglorifyhimselfintheassumptionofhumannature,beforehedecreedtosavetheelectbythatnaturesoassumed;forwearesaidtobe'chosen in him,' that is, as our head, Eph. 1:4, whence it necessarilyensuesthathewaschosenbeforeus,andsowithoutrespectuntous.Soinall thingswashe tohave thepreeminence,Col. 1:19;and thence it isthatweare'predestinatedtobeconformedtohisimage,'Rom.8:29.Thispreordination, therefore, of the Lord Christ, whichwas unto grace andglory,wasantecedentuntothepermissionof thefallofman;sothatheshouldhavebeenincarnatehadthatneverfallenout."

Thesethingsarebysomeatlargededucedandexplained,butthisisthesumofwhatispleadedinthepursuitofthisargument,whichshallbeasbrieflyexaminedasthenatureofthematteritselfwillpermit.

The order of the divine eternal decrees, as to their priority one untoanotherinorderofnatureandreason,soasnotthedecreesthemselves,which are all absolutely free and irrespective, but the things decreed,shouldbeoneforanother,hathbeenatlargediscoursedofanddiscussedbymany.Butthereareyetnotafewwhosupposethoseverydiscourseson all hands to havemore of nicety and curious subtilty than of solidtruthuntoedification.AndbecausethisisamatterwhereintheScriptureis utterly silent, though one opinion may be more agreeable to soundreasonthananother,yetnoneisbuiltuponsuchcertainfoundationsastobecome amatter of faith, or the principle of any thing that is so. Thatwhich explains this order most conveniently and suitably unto divinewisdom, will, and sovereignty, and which best answers the commonapprehensionsofrationalnaturesandtherulesoftheiractings, istobepreferredbeforeanyopinionthatincludeswhatisoppositeuntooralienfromanyof these things,which thatorderhathrespectunto.Fromanysuch order in the decrees of God no advantage can be drawn unto theopinionunderconsideration;butifmenmaybeallowedtosupposewhatthey will, they may easily infer thereon what they please. Let us,therefore,takeaviewoftheseveralseriesofdivinedecrees,whichhavebeenconfirmedwithaconsiderablesuffrageoflearnedmen,settingasideparticular conjectures, which never received entertainment beyond the

mindsoftheirauthors.Andthesemaybereduceduntothree:—

All agree that the glory ofGod is the utmost and supreme end that heintendeth in all his decrees. Although they are free acts of hiswill andwisdom,yet,onthesuppositionofthem,itisabsolutelynecessary,fromtheperfectionofhisbeing, thathehimself orhis glorybe theirutmostend.Hisabsoluteall-sufficiencywillnotallowthathecaninthemhaveanyotherend.Accordingly, inpursuitofthemhemakesall forhimself,Prov.16:4;andtheyserve todeclareandmakeknowntheperfectionofhisnature,Ps.19:1;Rom.1:19,20.Anditishisglory,inthewayofjusticeand mercy, which he ultimately intends in his decrees concerning thesalvation ofmanby JesusChrist.Whereasmany things are orderedbyhiminasubserviencyhereunto,thedecreesofGodconcerningthemareconceived by some in that order which answers the order of theiraccomplishment;—as,first,theysay,Goddecreedtomaketheworld,andman therein upright in his image; secondly, to permit the fall and theconsequents thereof,man being to that end left unto the liberty of hiswill;thirdly,hedesignedtosendhisSontobeincarnate,fortheworkoftheirredemption;fourthly,hedecreedtogiveeternallifeuntoasmanyasshouldbelieveonhimandobeyhim;and,lastly,hedeterminedtobestoweffectualgraceonsomepersonsinparticular,toworkfaithandobedienceintheminfallibly,andtherebytobringthemuntoglory,untothepraiseofhisgraceandmercy.AccordinguntothisorderofGod'sdecrees, it isplainthatintheorderofnaturethepredestinationofChristisantecedentuntotheelectionofotherparticularorindividualpersons,butwithalthatit isconsequentialuntothedecreeconcerningthepermissionofthefallof Adam; and, accordingly, his incarnation doth suppose it; which isinconsistentwiththeopinionunderexamination.

Otherstakeacontrarycourse,and,byamisapplicationofacommonrule,thatwhatisfirstinintentionmustbelastinexecution,theysupposetheorder of God's decrees, being his intentions or purposes, to be bestconceived in a direct retrogradation unto the order of their execution.Supposing, therefore, thedecreeof glorifyinghimself in thewaybeforementioned,theyjudgeGod'sfirstdecreeinorderofnaturetobefortheeternal salvationandgloryof somecertainpersons,whoareactuallyatlastbroughtthereunto;forthisbeingthelastthingexecutedmustbefirst

intended.Secondly,Insubserviencyhereunto,hepurposethtogivethemgrace, and faith, andobedience thereby, as theway tobring themuntothepossessionofglory.Thirdly,Unto thesepurposesofGodtheymakethe decrees concerning the creation and permission of the fall ofman,withtheincarnationandmediationofChrist,tobesubservient,someinonemethod,someinanother.Butthatalltheirconceptionsmusthaveaninconsistency with the predestination of Christ unto his incarnationantecedentuntoarespectuntosinandgrace,isplainandevident.

But whereas both these ways are exposed unto insuperable objectionsand difficulties, some have fixed on another method for the rightconception of the order ofGod's eternal decrees in these things,whichhath a consistency in itself, and may be fairly brought off from allopposition,—which is the utmost thatwith sobriety can be aimed at inthese things,—namely, that nothing be ascribed unto God in the leastunsuited unto the infinite perfections of his nature, nor any thingproposeduntothemindsofmeninconsistentwiththegeneralprinciplesand rules of reason. And those lay down the general rule beforementioned,namely,thatwhatisfirstinintentionislastinexecution.But,secondly, they saywithal, that this rule concernsonly such thingsas intheir own nature, and in the will of him that designs them, have therelationofendandmeansuntooneanother;forithathnoplaceamongsuch things as are not capable of that relation. And, moreover, it isrequired that this end be ultimate and supreme, and not subordinate,whichhathalsothenatureofthemeans.Themeaningofit,therefore,isnomorebutthatinallrationalpurposestherearetwothingsconsidered,—first, the end aimed at, and then the means of its effecting oraccomplishment; and that inorderofnature, theend,which is the lastthing effected, is the first designed, and then the means for it; whichthings are true, and obvious unto the understanding of all men.Accordinguntothisrule,theyascribeuntoGodbuttwodecreesthathaveanyorderofprioritybetweenthem.Thefirstisconcerninghisend,whichisfirstintendedandlastexecuted;theotherconcerningallthosemeanswhich,beinginthesecondplaceintendedfortheproductionoftheend,are first accomplished and wrought. The first of these, which is thesupreme end of all the dispensations of God towards the things thatoutwardlyareofhim,ishisownglory,orthedeclarationofhimselfina

wayofjusticeandmercy,mixedwithinfinitewisdomandgoodness,asheisthefirstBeing,sovereignLordandRuleroverall.Theseconddecree,ofthingssubordinateandsubservienthereunto,consisteth inan intentionconcerningallintermediateactsofdivinewisdom,power,andgoodness,which tend unto the production of this ultimate end. Such are thecreation, the permission of the fall, the pre-ordination of Christ, andothers in him, unto grace and glory, by the way andmeans thereuntoappointed. Now, although these things are evidently subordinate andsubservientuntoone another, andalthough theremaybe apprehendedsingulardecreesconcerningthem,yetbecausenoneofthemdolieintheorderof themeansandultimateend, there isnopriorityofonedecreebefore another to be allowed therein; only a decree is supposed ofdisposingthemintheirexecution,orthethingsexecuted,intothatorder,bothinnatureandtime,asmayconstitutethemallonesuitablemeansofattaining the supreme end intended. Now, it is evident that, accordinguntothisorder,therecannotbeapriorityinthepre-ordinationofChristuntothedecreeofthepermissionofthefallandentranceofsin.

Itistrue,indeed,Christwaspre-ordained,or[rather]theSonofGodwasso, to be incarnate before the foundation of theworld, 1 Pet. 1:20. Buthow? Even as he was "manifested in these last times." As he was pre-ordainedtobeincarnate,sohewastobesooftheblessedVirgin:andthisneither was nor could be but with respect unto the redemption ofmankind; for he took flesh of her in answer to the first promiseconcerning the seed of the woman, which respected our recovery fromsin.Ashewasbornormadeofher,hewastheLambofGodthatwastotake away the sin of the world. Besides, he was not ordained unto thegrace of union before and without the consideration of glory andexaltation.Butthisincludedasuppositionofhissufferingforsin;forhewas first to "suffer," and then to "enter into his glory," Luke 24:26.Accordingly, he ordered his own prayer, John 17:4, 5, "I have glorifiedtheeontheearth:Ihavefinishedtheworkwhichthougavestmetodo.Andnow,OFather,glorifythoumewiththineownself."Tofancyapre-ordinationof theSonofGodunto incarnationnotof theblessedVirginaftertheentranceofsin,notastheLambofGod,notasonetobeexaltedaftersuffering,isthatwhichneitherScripturenorreasonwilladmitof.Itissaid,indeed,thatweare"predestinatedtobeconformedtotheimage

of Christ," Rom. 8:29, which seems to imply an antecedency in hispredestination unto ours; but "the image of Christ" there intendedincludes his suffering, holiness, and exaltation unto glory on hisobedience, all which have respect unto sin and redemption. And,moreover, the predestination here intended is subordinate unto ourelectionuntoglory,beingourdesignationuntotheassuredandinfalliblemeansthereof,Eph.1:4,5.Itistrue,itwasthedesignofGodthathe"inallthingsshouldhavethepre-eminence,"Col.1:18;which,asitdenotesexcellency, worth, use, dignity, supremacy, nearness unto God for thereceiving,anduntousforthecommunicating,ofallgood,sonorespectthereinishaduntosuchapre-ordinationasshouldimplyhisincarnationwithout an intention of glorifying God in the redemption of sinnersthereby,whichalonewehaveundertakentodisprove.

18.TheargumentsofOsianderinthiscasehavebeendiscussedbyothers,Calvin.Institut.lib.ii.cap.xii.sect.4,etc.;WigandusdeOsiandrismo,p.23; Tarnovius, in cap. iii. in Evang. S. Johan. I shall only touch so farupon them as is necessary unto our present design, and that in suchinstanceswhereintheyhavenocoincidencewithwhathathbeenalreadydiscussed.Andsomefewthingsmaybepremised,whichwill takeawaythesuppositionsonwhichallhisreasoningswerefounded;as,—

(1.)TheSonwastheessentialandeternalimageoftheFatherantecedentuntoallconsiderationofhisincarnation.Heis inhisdivineperson"theimageoftheinvisibleGod,"Col.1:15;"thebrightnessofhisglory,andtheexpress image of his person," Heb. 1:3: for having his essence andsubsistencefromtheFatherbyeternalgeneration,orthecommunicationofthewholedivinenatureandallitsinfiniteperfections,heistheperfectandessentialrepresentationofhim.

(2.)TheorderofoperationintheblessedTrinity,asuntooutwardworks,answerethuntoand followeth theorderof their subsistence.Hence theSonisconsideredasthenextandimmediateoperatorofthem.Thus,asheissaidtohavemadeallthings,John1:3,Col.1:16,sotheFatherissaidto make all things by him, Eph. 3:9; not as an inferior, subordinate,instrumentalcause,butasactinghiswisdomandpowerinhim,towhomthey were communicated by eternal generation. Hence, the immediaterelationofallthingssomadeisuntohim;andbyandinhispersonisGod

eventheFather immediatelyrepresenteduntothem,ashe ishis image,andasthebrightnessofhisgloryshinesforthinhim.Hereonfollowshisrejoicinginthecreation,andhisdelightsinthesonsofmen,Prov.8:30,31,becauseoftheirimmediaterelationuntohim.

(3.) Therefore should he have been the immediate head and ruler ofangels and men, had they all persisted in their original integrity andinnocency, Col. 1:16; for the representation of God unto them, as thecause and end of their being, the object and end of their worship andservice, should have been in and by his person, as the image of theFather, and by and through him they should have received all thecommunicationsofGoduntothem.Heshouldhavebeentheirimmediatehead,lord,andking,orthedivinenatureinhisperson;forthistheorderofsubsistenceintheblessedTrinity,andtheorderofoperationthereondepending,didrequire.

Thesethingsbeingpremised,itwillnotbedifficulttoremoveoutofourway the reasons of Osiander for the incarnation of Christ without asuppositionof sin and grace;whichwewouldnot engage in, after theyhave been so long ago put into oblivion, but that they are by somerevived, and the consideration of them will give occasion unto theclearingofsometruthsnotofsmallimportance.

19.First,Hisprincipalpleawastakenfromthe"imageofGod"whereinmanwascreated:"Forthis,"hesaith,"wasthathumannature,consistingof soul and body, in the outward shape, lineaments, and proportion,whichithathinourpersons,whichtheSonofGodwastotakeuponhim.GodhavingordainedthathisSonshouldtakehumannature,hecreatedAdaminaconformityuntotheideaorimagethereof."

Ans.This,doubtless,isabettercoursefortheunfoldingofourcreationinthe image ofGod than that of the old Anthropomorphites,who, in theexpositionofthisexpression,madeGodintheimageofman;butyetisitnotthereforeaccordinguntothetruth.TheimageofGodinmanwasingeneral those excellencies of his nature wherein he excelled all othercreaturesherebelow.Inespecial,itwasthatuprightnessandrectitudeofhis soul and all its faculties, as one common principle of moraloperations,wherebyhewasenabledtoliveuntoGodashischiefestgood

and utmost end, Eccles. 7:29. This by our apostle is termed"righteousnessandtrueholiness,"wherehetreatsoftherenovationofitin us by Jesus Christ, Eph. 4:24; whereunto he adds that which is theprinciple of them both, in the renovation of ourminds, Col. 3:10. Nordoth this image of God consist, as some fancy, in moral duties, indistinction from and opposition unto any other effect of the grace ofChristintheheartsofmen,whichactsitselfinanydutyaccordingtothewillofGod. "Topray, tohear theword, to celebrate religiousworship,"theysay,"isnopartoftheimageofGod;becauseGoddothnoneofthesethings, and an image must always correspond unto the thing itrepresents." But our likeness unto God doth not consist in doing whatGoddoth,neitherishisimageinusinanythingmoreexpressthaninouruniversal dependence on him and resignation of ourselves unto him,which is a thing the divine nature is incapable of; and when we arecommanded tobeholyashe isholy, it isnot a specificative similitude,but analogical only, that is intended. Wherefore, as the image of Godconsistsinnooutwardactionsofanykindwhatever,sotheinternalgracethat is acted in prayer, hearing, and other acts of sacred worship,accordingtothewillofGod,dothnolessbelonguntotheimageofGodthan any other grace, or duty, or virtuewhatever. In likemanner faithdothsoalso,andthatnotonlyasitisanintellectualperfection,butwithrespectuntoallitsoperationsandeffects,astheLordChristhimselfandthepromisesofthegospelareintheirseveralconsiderationstheobjectsof it: for as in our first creation the image of God consisted in theconcreated rectitude of our nature, whereby we were disposed andenabledto liveuntoGodaccordingto the lawofourcreation,—whereinthere was a great representation of His righteousness, or universal,absoluterectitudeofhisnature,bywhomweweremade,—sowhateveriscommunicateduntousbythegraceofJesusChrist,wherebyournatureis repaired, disposed, and enabled to live unto God, with all acts anddutiessuitablethereunto,accordingtothepresentlawofourobedience,belongstotherestorationoftheimageofGodinus;butyetwithspecialrespect unto that spiritual light, understanding, or knowledge,which isthe directive principle of the whole, for "the new man is renewed inknowledge after the image of him that created him," Col. 3:10. This,therefore,beingtheimageofGod,itisevidentthatinthecreationofmanthereintherewasnorespectuntothehumannatureofChrist,which,as

the SonofGod, he afterwards assumed.Only, it is granted thatwe arebothformedandre-formedimmediatelyinhisimage;forashewasandis, in his divine person, the express image of the Father, the divinequalificationswherein the imageofGodoriginally consisted inuswereimmediatelywroughtinusbyhim,asthosewhereinhewouldrepresenthisownperfection.Andintherestorationofthisimageuntous,asGodimplanted in him incarnate all fulness of that grace wherein it dothconsist,who thereinabsolutely represents the invisibleGoduntous, sowe are transformed immediately into his likeness and image, and untothatofGodbyhim,2Cor.3:18.

20. It is furtherpleaded, "That if theSonofGod shouldnothavebeenincarnateifAdamhadnotsinned,thenAdamwasnotmadeintheimageofChrist,butChristwasmadeintheimageofAdam."

Ans. How Adamwasmade in the image of the Son of God hath beendeclared,—namely,astotheprinciplesofhisnature,andtheirrectitudewith respect unto the conditionwherein and the end forwhich hewasmade; in which there was a representation of his righteousness andholiness.AndinsomesenseChristmaybesaidtobemadeintheimageof Adam, inasmuch as he was "made flesh," or partaker of the samenaturewithhim:"Forasmuchas thechildrenarepartakersof fleshandblood, he also himself likewise took part of the same," Heb. 2:14. "Hetook upon him the form of a servant, andwasmade in the likeness ofmen,"Phil.2:7.And thishewasofGoddesignedunto,even to takeonhimself thatnaturewhereinAdamwascreated,andwhereinhesinned.Hewastobemadelikeuntousinallthings,sinonlyexcepted,Heb.4:15.Whence,inhisgenealogyaftertheflesh,heisreducedbyLukeuntothefirstAdam,chap.3:38;andheiscallednotthefirst,ortheexemplarofthecreationofmen,butthesecondAdam,1Cor.15:47,beingtorecoverand restore what was lost by the first. Wherefore, in respect of thesubstanceandessenceofhumannature,ChristwasmadeintheimageofAdam; but in respect of the endowments and holy perfections of thatnature,hewasmadeintheimageofGod.

21.Moreover, it isobjected, "That the incarnationofChristwasa thingdecreedforitself,andastoitsfuturitiondependedonlyontheimmutablecounselofGod;but thissupposition, that ithadrespectunto the fallof

manandhisrecovery,makesittodependonanexternalaccident,which,astothenatureofthethingitself,mightnothavebeen."

Ans. The resolution hereof depends much on what hath been beforediscoursedconcerningtheorderofthedivinedecrees,whichneednottobehererepeated.Only,wemayremember that the foresightof the fall,and the decree of the permission of it, cannot with any reason besupposedtobeconsequentialtothedecreeconcerningtheincarnationoftheSonofGod:forthereparationofmaniseverywhereintheScripturedeclaredtobetheendofChrist'stakingflesh;for"whenthefulnessofthetimewascome,Godsent forthhisSon,madeofawoman,madeunderthelaw,toredeemthemwhowereunderthelaw,"Gal.4:4,5.Neithercanhisincarnationbeproperlysaideithertobe"foritself"ontheoneside,orby"accident"ontheother; for itwasdecreedandfore-ordained for theglory of God. And the way whereby God intended to glorify himselftherein was in our redemption, which, in his infinite love tomankind,was themoving cause thereof, John3:16.Of the same importance is it,"That if theSonofGodhadnotbeenincarnate,neitherangelsnormencouldhavehadtheirproperheadandking;"for,aswehavepremised,theSonofGodshouldhavebeentheimmediateheadofthewholecreation,ruling every thing in its subordination untoGod, suitably unto its ownnature, state, and condition. For as he was "the image of the invisibleGod," sohewas "the first-bornofeverycreature,"Col. 1:15; that is, theLord,ruler,andinheritorofthem,aswehaveatlargeelsewheredeclared.

22. It is pleaded in the last place, "That had men continued in theirintegrity,thereshouldhavebeenaseasonwhentheyweretobechangedandtranslatedintoheaven.Now,thisbeingtobedonebytheSonofGod,itwasnecessarythatheshouldbeincarnateforthatpurpose."Andsofaris this consideration urged by Osiander. But this is carried on by theSocinians,andimprovedonanothersuppositionoftheirown.Vid.Smal.Refut.Thes.FranziiDisput.xii.p.429.

Man,theytellus,wascreatedabsolutelymortal,andshouldhaveactuallydied,althoughhehadneversinned.Thathemightberaisedagainfromthedead,GodwouldhavesentaMessiah,oronethatshouldhavebeenthemeans,example,andinstrumentalcauseofourresurrection.

Ans. All persons of sobriety will acknowledge that there is nothing inthese reasonings but groundless curiosities and vain speculations,countenanced with false suppositions; for as God alone knows whatwouldhavebeen theeternal conditionofAdamhadhepersisted in thecovenantofhisnature,sowhateverchangewastobewroughtconcerninghim as the reward of his obedience, God could have effected it by hisinfinitewisdomandpower,withoutanysuchinstrumentalcauseasthesemenimagine."SecretthingsbelonguntotheLORDourGod;"norarewetobe"wiseabovewhatiswritten."TheSocinians'superfetation,thatmanshouldhavediednaturally,thoughnotpenally,isafigmentoftheirown,thathathbeenelsewherediscussed,andisveryunmeettobelaidasthefoundationofnewassertionsthatcannototherwisebeproved.

FromwhathathbeendiscourseditappearsthattherewasnorevelationoftheincarnationoftheSonofGodinthestateofinnocency;neitherdiditbelonguntothatstate,butwasdesignedinorderuntohispriesthood,whichcouldthereinhavenoplacenoruse.

23.Ournext inquiry is concerning sacrifices, andwhether theywere tohave had either place or use in the state of innocency. This beingdetermined, way will be made for the fixing of the original of thepriesthoodofChrist,whereofweare in the investigation,upon its rightfoundation.And this inquiry ismadenecessaryuntousby someof theRoman church, particularly Bellarmine and Gregory de Valentia. Theyhavenot, indeed, fixed any special controversy in this inquiry,whetherthereshouldhavebeenanysacrificesinthestateofinnocency;but,inanattempttoserveaprincipalconcernoftheirown,theyassertandcontendfor that which determines the necessity of sacrifices in that state andcondition of things between God and men; for they plead in general,"Thatthereneitheris,noreverwasintheworld,norcanbe,anyreligionwithoutatrueandrealsacrifice."Theirdesignhereinisonlytohedgeinthenecessityoftheirsacrificeofthemass;foronthissuppositionitmustbeesteemedtobeoftheveryessenceofChristianreligion,whichsome,on thecontrary, judge tobeoverthrown thereby.Now, it is certain thatthere was and should have been religion in the state of innocency,continued if that state had continued; yea, therein all religion andreligiousworshipwerefounded,beinginlaidinournature,andrequisite

untoourconditioninthisworld,withrespectuntotheendforwhichwewere made. Herein, therefore, on this supposition, sacrifices werenecessary,whichBellarmine includes in that "syllogism," as he calls it,wherebyheattemptstheproofofthenecessityofhismissaticalsacrificein the church of Christ, De Missa, lib. i. cap. xx. "Tanta," saith he,"conjunctio est inter legem seu religionem et sacrificium, externum acproprie dictum, ut omnino necesse est aut legem et religionem vere etproprieinChristiecclesianonreperiri,autsacrificiumquoqueexternumetpropriedictuminChristiecclesiareperiri.Nullumautemestsimissamtollas.Estigiturmissasacrificiumexternumpropriedictum;"—"Thereissucha conjunctionbetween the lawor religionanda sacrifice, externalandproperlysocalled,thatit isaltogethernecessaryeitherthatthereisnolaworreligiontrulyandproperlytobefoundinthechurchofChrist,orthereisasacrifice,externalandproperlysocalled,tobefoundtherein;but take away the mass, and there is none: wherefore the mass is anexternalsacrifice,properlysocalled."

24.Theinvalidityofthisargumentuntohisespecialpurposemayeasilybe laid open; for setting aside all consideration of his mass, Christianreligionhathnotonly in it aproper sacrifice, but that aloneand singlesacrificewithrespectwhereuntoanyservicesofmenintheworshipofthechurch formerly were so called, and whereby they were animated andrendered useful. For all the sacrifices of the law were but obscurerepresentations of, nor had any other end or use but to prefigure, thatsacrificewhichweenjoyinChristianreligion,andtoexhibitthebenefitsthereofuntotheworshippers.ThisisthesacrificeofChristhimself,whichwasexternal,visible,proper,yea,theonlytrue,real,substantialsacrifice,andthatofferedonceforall.Anditismerelyἐξἀμετρίαςἀνθολκής,oranimmeasurable concern in a corrupt imagination, which carriedBellarmine to put in his frivolous and captious exception unto thesufficiency of this sacrifice in and unto Christian religion;—for hepretends and pleads that "this sacrifice did not belong to theChristianchurch, which was founded in the resurrection of Christ, before whichChrist had offered himself;" as also, that "this sacrifice was but onceoffered,"andnowceasethso tobe,so that ifwehavenoothersacrificebut this, we have none at all: for notwithstanding these bold andsophistical exceptions,ourapostle sufficiently instructsus thatwehave

yet an high priest, and an altar, and a sacrifice, and the blood ofsprinkling,allinheavenlythingsandplaces.And,onpurposetopreventthiscavilabouttheceasingofthissacrificeastobeofferedagain,hetellsus that it is always ζῶσα καὶ πρόσφατος,—"living and new-slain." And,beyondallcontradiction,hedeterminedeitherthisonesacrificeofChristto be insufficient, or that of themass to be useless; for he shows thatwhereanysacrificeswillmakeperfect themthatcome toGodby them,therenomorewill beoffered.And it is anundoubted evidence thatnosacrificehathobtaineditsendperfectly,soastomakingreconciliationforsin,whereanyothersacrifice,properlysocalled,dothcomeafterit.Nordoth he prove the insufficiency of the Aaronical sacrifices unto thispurposebyanyotherargumentbutthattheywereoftenofferedfromyeartoyear, and that anotherwas to succeed in their roomwhen theywereover,Heb.10:1–5;andthis,uponthesuppositionoftheRomanists,andthenecessityoftheirmissaticalsacrifice,fallsasheavilyonthesacrificeofChristasonthoseofthelaw.Itisapparent,therefore,thattheymusteitherletgothesacrificeofChristasinsufficient,orthatoftheirmassasuseless,fortheycanhavenoconsistencyinthesamereligion.WhereforetheyleaveoutthesacrificeofChrist,asthatwhichwasofferedbeforethechurchwas founded. But the truth is, the churchwas founded therein.And I desire to know of these men whether it be the outward act ofsacrificing or the efficacy of a sacrifice that is so necessary unto allreligion? If itbe theoutwardact that isof suchuseandnecessity,howgreat was the privilege of the church of the Jews above that of theRomanists!forwhereasthesepretendbutuntoonesacrifice,andthatoneso dark, obscure, and unintelligible, that the principal μύόται andἐπόπταιoftheir"sacra"cannotpossiblyagreeamongstthemselveswhatit is, norwherein it doth consist, they hadmany plain, express, visiblesacrifices,whichtheWholechurchlookedonandconsentedin.Butthiswholepretenceisvain.Norisanythingoftheleastaccountorworthinreligion but upon the account of its efficacy unto its end. And that wehave with us the continual efficacy of the sacrifice of Christ in all ourreligious worship and approaches unto God, the Scripture is full andexpress. But these things are not of our present concernment; theconsiderationofthemwillelsewhereoccur.

25. As unto our present purpose, I deny the major proposition of

Bellarmine'ssyllogism,iftakenabsolutelyanduniversally,asitmustbeifanywayserviceableuntohisend.This,therefore,heproves."Propositio,"saithhe,"primaprobaturprimoexeoquodfereomnisreligio,seuveraseu falsa, omni loco et tempore, semper ad cultum Dei sacrificiaadhibuerit;hincenimcolligitur,idprodireexlumineetinstinctunaturæ,et esse primum quoddam principium a Deo nobis ingenitum;"—"It isproved fromhence, thatalmostall religion,whether trueor false, inallplacesandtimes,hathmadeuseofsacrificesintheworshipofGod;forhence it is gathered that this proceeds from the light and instinct ofnature, being a certain principle inbred in us from God himself." AndhereonheproceedstoconfuteChemnitius,whoassignedtheoriginalofsacrificingamongtheheathenuntoaninstinctofcorruptnature,whichisthe root of all superstition. I shall not now inquire expressly into theoriginal of all sacrifices; it must be done elsewhere. We here onlydiscourseconcerning those thatareproperly socalled,andnotonly so,butpropitiatoryalso;forsuchhecontendethhismasstobe.Itis,indeed,suitabletothelightofnaturethatofwhatwehaveleftinourpossessionweshouldofferunto theserviceofGod,whenhehathappointedawayfor us so to do; but it is denied that in the state of innocency he hadappointed that to be by the way of sacrificing sensible things. Alleucharisticalofferingsshouldthenhavebeenmoralandspiritual,inpureactsofthemindanditsdevotioninthem.Sacrificesoforforatonementwerefirstinstituted,andotherofferingshadtheirnamefromthence,byreason of some kind of analogy. And so far as thank-offerings werematerially the samewith them thatwerepropitiatory, in thedeath andbloodofanycreature,theyhadinthemthenatureofapropitiationalso.That these were instituted after the fall I have elsewhere sufficientlyproved.Beingthereforeatfirstenjoineduntoallmankindingeneral,astokens of the recovery promised, they were retained and perpetuatedamongst all sorts of men, even when they had lost all notion andremembranceofthepromisewhereuntotheywereoriginallyannexed;fortheyhad a double advantage for theperpetuating themselves:—First,AsuitablenessuntothegeneralprincipleofgivinganacknowledgmentuntoGod, in a returnal of a portion of that all which comes from him.Secondly, They had a compliancewith the accusation of conscience forsin,byanendeavourtotransfertheguiltofituntoanother.Buttheirfirstoriginalwaspuredivineandsupernaturalrevelation,andnotthelightor

conductofnature,noranysuchinnateprincipleasBellarmineimagineth.Nosuch inseparableconjunctionas ispretendedbetweensacrificesandreligion can hence be proved, seeing they were originally an arbitraryinstitution, and that after there had been religion in the world. Heproceeds,therefore,furthertoconfirmhisfirstproposition:"Sacrificiumcum ipsa religionenatumest, et cum illaextinguitur; est igitur intereaconjunctio plane necessaria;"—"Sacrificing was born with religion, anddies with it; there is, therefore, between them a plain necessaryconjunction."Sohe.This isonlyarepetitionofthepropositioninotherwords;fortosaythatthereissuchaconjunctionbetweensacrificesandreligionthattheonecannotbewithouttheother,andtosaytheyarebornanddietogether,istosaythesamethingtwiceover.Headds,therefore,hisproofofthewhole:"NamprimihominesquiDeumcoluisselegunturfiliiAdamifuerunt,CainetAbel,illiautemsacrificiaobtulissedicuntur,"Gen. 4; whereon he proceeds unto other instances under the OldTestament.Now,it isplainthatbythisinstancehehathoverthrownhisgeneral assertion; for he excludes from proof the state of innocency,whereintherewasunquestionablyreligionintheworld,andthatwithoutsacrifices, if Cain and Abel were the first that offered them. He doth,therefore,byhisinstancesneitherprovewhathimselfintends,nortouchuponour cause, that therewereno sacrifices in the state of innocency,thoughthatstateisnecessarilyincludedinhisgeneralassertion.

26.Fromwhathathbeenspokenitappearsthattherewasnodecree,nocounselofGod,concerningeitherpriestorsacrifice,withrespectuntothelawofcreationandthestateofinnocency.Asuppositionoftheentranceof sin, and what ensued thereon in the curse of the law, lie at thefoundation of the designation of the priesthood and sacrifice of Christ.Now,concerning the fallofman, thenatureof thatsinwherebyhe fell,thepropagationof ituntoallmankind,thedistress,misery,andruinoftheworldthereby,IhaveatlargediscoursedinourformerExercitations,prefixed unto the exposition of the first two chapters of this Epistle. Ihavealsointhemevincedingeneral,thatitwasnotthewill,purpose,orcounselofGod,thatallmankindshouldutterlyperishinthatcondition,as he had determined concerning the angels that sinned, but from thevery beginning he gave not only sundry intimations but expresstestimonies of a contrary design. That, therefore, he would provide a

relief for fallenman, that this reliefwasby theMessiah,whose comingandworkhedeclaredinapromiseimmediatelyupontheentranceofsin,hath been also demonstrated in those Exercitations. Building on thesefoundations,andhavingnowremovedsomeobjectionsoutofourway,itremainsthatweproceedtodeclaretheespecialoriginalofthepriesthoodofChristinthecounselofGod,withrespectuntotheespecialmannerofdeliverancefromsinandwrathdesignedtherein.

———

EXERCITATIONXXVII

THEORIGINALOFTHEPRIESTHOODOFCHRISTINTHECOUNSELOFGOD

1.Thedesign.2.TheendofGodinhisworksingeneral;inthecreationofman—Personal transactions in theholyTrinity concerninghim.3.Gen.1:26.4.Pluralityofpersons intheholyDeityherefirstrevealed.5.Godspeaksnot"moreregio."6.SentimentsoftheJewsonthewordsofthistext inquired into and rejected. 7. Objections of Enjedinus unto thistestimonyexaminedatlarge.8.PersonalinternaltransactionsintheholyTrinity with respect to mankind proved. 9. Prov. 8:22–31—Corrupttranslation of the LXX.—Arian pretences rejected. 10. The Jewishinterpretation of this place discussed and rejected—Objections of theSocinians.11.Adivinepersonintended;provedfromthetextandcontextin sundry instances. 12. The application of this scripture to the Son ofGodvindicatedatlargefromtheobjectionsofEnjedinus.13.Christ,withrespect to God the Father, said to be ןומא ולצא in what sense. 14. ThemutualdelightandsatisfactionofGodandWisdomineachother;whatthey were, and with respect whereunto, Ps. 40:7, 8. 15. The joy anddelightofWisdomwiththesonsofmenhadrespecttotheirredemptionand salvation. 16. Objections of the Jews and Mohammedans to thetestimonygiventoChristastheSonofGod,Ps.2:7.17.TheoppositionofEnjedinus to the same purpose removed. 18. Eternal transactions

between the Father and Son about the redemption of mankind henceconfirmed.

1. FROMwhat hath been discoursed, it ismanifest that the counsel ofGodconcerning thepriesthoodandsacrificeofhisSon, tobe incarnatefor that purpose, had respect unto sin, and the deliverance of the electfrom it,with all the consequents thereof; and the same truthhath alsobeenparticularlydiscussedandconfirmedinourexpositionofthesecondchapterofthisEpistle.ThatwhichnowliesbeforeusistoinquiremoreexpresslyintothenatureofthecounselsofGodinthismatter,andtheirprogress inexecution.Andas inthisendeavourweshallcarefullyavoidallcuriosity,orvainattemptstobewiseabovewhatiswritten,so,ontheotherhand,weshallstudywithsoberdiligencetodeclareandgivelightuntowhat is revealed herein, to the end that we should so increase inknowledgeastobeestablishedinfaithandobedience.Tothisendareourensuingdiscoursesdesigned.

2.God,inthecreationofallthings,intendedtomanifesthisnature,initsbeing, existence, and essential properties; and therein to satisfy hiswisdom and goodness. Accordingly, we find his expressions of andconcerninghimselfintheworkofcreationsuitedtodeclarethesethings.SeeIsa.40:12–17.Also,thatthethingsthemselvesthatweremadehadintheirnatureandordersuchanimpressofdivinewisdom,goodness,andpoweruponthem,asmademanifesttheoriginalcausefromwhencetheydidproceed.To thispurposediscoursethourapostle,Rom. 1:19–21,ΤὸγνωστὸντοῦΘεοῦφανερόνἐστινἐναὐτοῖς·andthepsalmist,Ps.19:1,2;as do sundry other divine writers also.Wherefore the visible works ofGod,manonlyexcepted,weredesignedfornootherendbuttodeclareingeneralthenature,being,andexistenceofGod.Butinthisnaturethereare three persons distinctly subsisting; and herein consists the mostincomprehensible and sublime perfection of the divine being. This,therefore,wasdesigneduntomanifestationandglory in the creationofman;forthereinGodwouldglorifyhimselfassubsistinginthreedistinctpersons, and himself in each of those persons distinctly. This was notdesigned immediately in other parts of the visible creation, but in this,which was the complement and perfection of them. And therefore thefirstexpressmentionofapluralityofpersons in thedivinenature is in

thecreationofman;andthereinalsoarepersonaltransactionsintimatedconcerninghispresentandfuturecondition.This,therefore,isthatwhichin the first place we shall evince, namely, "That there were from alleternitypersonaltransactionsintheholyTrinityconcerningmankindintheir temporalandeternalcondition,which firstmanifested themselvesinourcreation."

3.ThefirstrevelationofthecounselsofGodconcerningtheglorifyingofhimself in the making and disposal of man is declared Gen. 1:26:

תגדב ודר�ו ונתומדכ ונמלצב םדא השענ םיהלא רמאיוםיה ;—"And God said, Let us make

man in our image, according unto our likeness, and let them havedominion."Thiswas the counsel ofGod concerning themaking of םדא ;thatis,notofthatparticularindividualpersonwhowasfirstcreatedandso called, but of the species or kind of creature which in him he nowproceeded to create. For the word Adam is used in this and the nextchapterinathreefoldsense:—First,Forthenameoftheindividualmanwhowasfirstcreated.HewascalledAdamfromadamah,"theground,"fromwhence he was taken, chap. 2:19–21;ἄνθρωπος ἐκ γῆς, χοϊκός, 1Cor.15:47,"oftheearth,earthy."Secondly,Itistakenindefinitelyfortheman spoken of, chap. 2:7, םדאה־תא םיהלא הוהי רצייו

המדאה־ןמ רפע ;—"And the LORD God created man;" nothimwhose namewasAdam, for "He hajediah" [He emphatic] is neverprefixed unto any proper name, but the man indefinitely of whom hespeaks.Thirdly, It denotes the speciesofmankind.So is it used in thisplace, for the reddition is in the plural number, "And let them havedominion,"themultitudeofindividualsbeingincludedintheexpressionofthespecies.Henceitisadded,chap.1:27,"SoGodcreatedmaninhisownimage,intheimageofGodcreatedhehim,maleandfemalecreatedhethem;"whichisnotspokenwithrespectuntoEve,whowasnotthenmade,butuntothekindorrace,whereinbothsexeswereincluded.

4.ConcerningthemGodsaith, השענ ,"LetUSmake,"inthepluralnumber;andsoarethefollowingexpressionsofGodinthesamework: ונמלצב ,"InOURimage;" ונתומדכ , "According toOURlikeness."This is the first timethatGodsoexpressethhimself,andtheonlyoccasionwhereonhedothsointhestoryofthecreation.Asuntoallotherthings,wehearnomorebut

םיהלא רמאיו ,"AndGodsaid;"inwhichwordalsoIwillnotdenybutrespectmay be had unto the plurality of persons in the divine essence, as theSpirit is expressly mentioned, chap. 1:2. But here the mystery of it isclearly revealed. The Jews constantly affirm that the elders, whotranslatedtheLawontherequestofPtolemykingofEgypt,changedorcorruptedthetextinthirteenplaces,whereofthiswasthefirst;for השענ ,"Let us make," they rendered by Ποιήσω, "I will make," and notΠοιήσωμεν, in thepluralnumber.And this, they say, theydid lest theyshould give occasion unto the king or others to imagine that their lawallowedofanymoreGodsthanone,oronanyaccountdepartedfromthesingularityofthedivinenature.WhetherthisweresoornoIknownot,and have sufficient reason not to be too forward in giving credit untotheirtestimony,ifnothingelsebegiveninevidenceofwhattheyaffirm;for no footsteps or impressions of any such corruptions remain in anycopiesormemorialsofthetranslationintendedbythemwhicharecomedown unto us. But this is sufficiently evident, that the reporter of thisstory apprehended an unanswerable appearance of a plurality ofsubsistencesintheDeity,whichtheybywhomtheTrinityisdenied,asweshallseeimmediately,knownotwhattomakeoforhowtosolve.

5.Itisaneasywaywhichsomehavetaken,intheexpositionofthisplace,to solve the difficulty which appears in it. God, they say, in it speaks"moreregio,""inakinglymanner,"bythepluralnumber."Mosest,"saithGrotius,"HebræorumdeDeo,utderegeloqui;regesresmagnasaguntdeconsilio primorum, 1 Reg. 12:6, 2 Paral. 10:9; sic et Deus, 1 Reg.22:20;"—"It isthemanneroftheHebrewstospeakofGodasofaking;andkingsdogreatthingsonthecounselofthechiefaboutthem."Butthequestion is not about the manner of speaking among the Hebrews(whereofyetnoinstancecanbegivenuntothispurposeoftheirspeakinginthefirstperson,ashere),butofthewordsofGodhimselfconcerninghimself,andofthereasonofthechangeoftheexpressionconstantlyusedbefore.Godiskingofalltheworld,ofthewholecreation;andifhehadspoken"moreregio"therein,hewouldhavedoneitwithrespectuntothewholeequally,andnotsignallywithrespectuntoman.Besides,this"mosregius"isacustomofamuchlaterdate,andthatwhichthenwasnot,wasnotalludedunto.Andthereasonaddedwhythisformofspeechisused,namely,"becausekingsdogreatthingsonthecounselof theirprincipal

attendants," requires, in the application, that God should consult withsome created princes about the creation of man; which is anantiscripturalfigment,andshallbeimmediatelydisproved.Leastofallisanycountenancegivenuntothisinterpretationfromtheplacealleged,1Kings 22:20,—the application whereof unto this purpose is borrowedfromAbenEzraonthisplace,inhisattempttoavoidthistestimonygivenuntotheTrinity,—"WhoshallpersuadeAhab,thathemaygoupandfallatRamoth-gilead?"forasthereisnothingspokeninthepluralnumbertoparallel this expression, so if that allegorical declaration of God'sprovidential rule be literally pressed, Satan or a lying spirit must beesteemedtobeoneofthechiefswithwhomheconsulted.But"whohathdirected the Spirit of the LORD, or being theman of his counsel hathtaught him? With whom took he counsel, and who made himunderstand?"Isa.40:13,14.

TheancientsunanimouslyagreethatapluralityofpersonsintheDeityishererevealedandasserted;yea,thecouncilofSirmium,thoughdubious,yea, Arianising in their confession of faith, yet denounceth anathemauntoanythatshalldenythesewords,"Letusmakeman,"tobethewordsof the Father to the Son, Socrat. lib. ii. cap. xxv. Chrysostom lays theweight of his argument for it upon the change in the manner ofexpressionbeforeused;ashemaydojustlyandsolidly."Apparet,"saithAmbrose, "concilioTrinitatiscreatumessehominem."Neitherhaveanyof those who of late have espoused this evasion answered any of theargumentsoftheancientsforthesensewepleadfor,norrepliedwithanylikelihood of reason unto their exceptions against that interpretation,whichtheytooknoticeofasinventedlongago.Theodoret,inhisQuæst.in Gen., quæst. 20, urgeth, "That if God used this manner of speechconcerning himself merely to declare his mind 'more regio,' he wouldhave done it always, at least hewouldhave done it often."However, itwouldunavoidablyhavebeentheformofspeechusedinthatkinglyactofgiving the law at Sinai, for that, if any thing, required the kingly stylepretended; but the absolute contrary is observed. God, in that wholetransaction with his peculiar people and subjects, speaks of himselfconstantlyinthesingularnumber.

6. But there are two sorts of persons who, with all their strength and

artifices,opposeourexpositionofthisplace,—namely,theJewsandtheSocinians,withwhomwehavetodoperpetuallyinwhateverconcernstheperson and offices of Christ theMessiah, and in what any way relatesthereunto.We shall, therefore, first consider what they offer to securethemselvesfromthistestimonyagainsttheir infidelity,andthenfurtherimprovethewordsuntotheendpeculiarlydesigned.Andalthoughthereis a great coincidence in their pretensions, yet I shall handle themdistinctly,thatitmaythebetterappearwhereintheonereceivethaidandassistancefromtheother.

TheJewsareatnosmalllossastotheintentionoftheHolyGhostinthisexpression, and, ifwemaybelieve someof them,havebeen so fromofold; for, as we observed before, they all affirm that these words werechanged in the translation of the LXX., because they could notunderstand how they might be properly expressed without givingcountenance unto polytheism. Philo, de OpificioMundi, knows not onwhattofix,butafterapretenceofsomereasonforsatisfaction,adds,Τὴνμὲν οὖν ἀληθεστάτην αἰτίαν Θεὸν ἀνάγκη μόνον εἰδέναι·—"The truereasonhereof is knownuntoGodalone."The reasonwhichhe esteemsmost probable is taken out of Plato in his Timæus. "For whereas," hesaith,"therewastobeinthenatureofmanaprincipleofviceandevil,itwasnecessary that it shouldbe fromanother author, andnot from themosthighGod."Butasthemisadventureofsuchwofulmistakesmaybepassed over in Plato, who had no infallible rule to guide him in hisdisquisition after truth, so in him, who had the advantage of thescripturesoftheOldTestament,itcannotbeexcused,seeingthisfigmentrisethupinoppositiontothewholedesignofthem.Someseekanevasionintheword השענ ,whichtheywouldhavetobethefirstpersonsingularinNiphal,andnotthefirstpersonpluralinKal.Having,therefore,apassivesignification,themeaningis,that"homofactusest;"man,orAdam,wasmadeinourimageandlikeness,—thatis,ofMosesandothermen.Ofthisexposition of the words Aben Ezra says plainly, חסר פירוש זהIt"—לב is an interpretation for a fool;" and well refutes it fromthesewordsofGodhimself,Gen.9:6,"Whososheddethman'sblood,bymanshallhisbloodbeshed;forintheimageofGodmadeheman,"withotherconsiderationsofthetext.R.SaadiaswouldhaveitthatGodspakethese words מלכים מנהג ,על "secundum consuetudinem regum;" or

המלכים מנהג שכן רבי ,לשון as Aben Ezra, "the plural number, which isthecustomofkings."Thiswehavealreadyrejected,andmustyetfurthercallitintoexaminationasitismanagedbytheSocinians.

But plainly the introduction of this style is comparativelymodern, andwhichnothingbutusageorcustomhathgivenreverenceormajestyunto.JosephKimchiwouldhaveitthatGodspeaksuntohimself,ortheearth,or the four elements; for as the soul of man was to be immediatelycreated by God, so his body was to be from the earth, by acontemperationoftheprinciplesandqualitiesofit.Andthismanfallsonthe rockwhichheprincipallyaims toavoid,—namely,anappearanceofpolytheism;forhemakestheearthitselftobeagod,thathathaprincipleofoperationinitself,withawillandunderstandingwherebytoexert it.SomeofthemaffirmthatinthesewordsGodconsultedמעלהשלבפמליא,"with his family above,"—that is, the angels; which Aben Ezra on theplace principally inclines unto. This must afterwards be distinctlyexamined.OtherssayitisGodandדינובית,"hishouseofjudgment."ואםtheonKishisaysכתכאעשהאדםלאלמדנושהיאמדברעםביתדינואלאעםעצמוplace;—"Ifithadbeenwritten,'Letme,'or'Iwillmakeman,'hehadnottaughtus thathe spakeuntohishouseof judgment,butuntohimself;"whereofheshowsthedanger,fromtheexpressionsinthepluralnumber.Hence some learned men have supposed that of old by "God and hishouse of judgment," they intended the persons of the holy Trinity, theFather,Word,andSpirit;but theexplicationwhichthey frequentlygiveoftheirmindshereinwillnotallowussotojudge,atleastasuntoanyoftheirpost-Talmudicalmasters.

Other vain and foolish conjectures of theirs in this matter I shall notrepeat. These instances are sufficient as to my present intention; forhence it isevident intowhatuncertaintiestheycast themselveswhoareresolveduponanoppositionunto the truth.Theyknownotwhat to fixupon,norwherewithtorelievethemselves.Althoughtheyallaimatthesameend,yetwhatoneembracethanothercondemns,andthosethatarewisestreckonupalltheconjecturestheycanthinkoftogether,butfixonnooneastrueorasdeservingtobepreferredbeforeothers;forerrorisnowherestableorcertain,butfluctuatesliketheisleofDelos,beyondtheskill ofmen or devils to give it a fixation. And thusmuch also of their

sense was necessary to be expressed, that itmight appear whence andfrom whom the Socinians and those who syncretize with them in anoppositionuntothesetestimoniesgivenuntotheTrinitydoborrowtheirexceptions. Little or nothing have they to offer for the supportment oftheircausebutwhattheyhaveborrowedfromthoseavowedenemiesofourLordJesusChrist.

7.IshallnotinthisinstancecollectthesentimentsoftheSociniansoutofseveraloftheirwriters,buttakeupwithhimwhowasoneofthefirstthatmadeithisprofesseddesigntoeludeallthetestimoniesoftheScriptureswhich are usually pleaded in the defence of the doctrine of theTrinity.This is Georgius Enjedinus, whose writings, indeed, gave the firstcountenance unto theAntitrinitarian cause. And I shall the rather dealwithhim,becausehisperversediscourses,whichwerealmostwornoutoftheworld,arelatelyrevivedbyanewedition,andarebecomecommoninthe hands of many. Besides, indeed, there is little or nothing materialadded in this cause by his followers unto his sophistical evasions andexceptions, thoughwhathe cameshortof in theNewTestament,beingpreventedbydeath,ispursuedinhismethodbyFelbinger.Thetitleofhisbook is, "Explicationes locorum Veteris et Novi Testamenti, ex quibusTrinitatisdogmastabilirisolet;"whereof thisunderconsideration is thesecond. To the argument from hence for a plurality of persons in thesamedivineessence,hegivessundryexceptions,mostlyborrowedfromtheJews,inventedbythemoutoftheirhatredtotheChristianfaith.Andbothsortsof thesemendoalwaysthink itsufficientuntotheircausetogive in cavilling exceptions unto the clearest evidence of any divinetestimony,not regarding togiveany senseof theirownwhich theywillabidebyasthetrueexpositionofthem.

Hethereforefirstpleads:"SiexhocloquendiformulanumerusetnaturaDeivenandaetcolligendaest,dicimusprimo,NonplusesseTrinitariisinhocdictoadtresDeitatispersonasstabiliendaspræsidii,quamgentibuset omnibus idololatris, ad sua multiplicia et numero carentia numinaconfirmandum. Illud enim 'Faciamus ad nostram,' etc., tam potest addecem,centum,mille,quamadtriareferri,nequequidquamest futiliusetineptiusquamsicargumentari.Hicdicunturessemulti;ergosunttres,nampossuntesseviginti,triginta,quinquaginta,etc.Ergosiquidroboris

in hoc argumento est, hoc tantum concludit Deos esse multos. Absitautem a nobis, certe abest a Mose ista prophanitas, ut multitudinemdeorum,sacrarumliterarumtestimoniointroducamusautstabiliamus."

Butthesethingsaresophisticalandvain.Theunityofthedivinenatureisalways supposed in ourdisquisitions concerning thepersons subsistingtherein. And this is so clearly and positively asserted in the Scripture,particularlybyMoses,Deut.6:4, besides that anyapprehensions to thecontrary are directly repugnant unto the light of nature, that noexpressionscanbeobservedtogivetheleastcountenanceuntoanyothernotionwithout ascribing direct contradictions unto it; which, if certainand evident,were a sufficient ground to reject thewhole.No pretence,therefore,untoanyimaginationofapluralityofGodscanbemadeuseoffrom thesewords.And thewhole remaining sophistry of this exceptionliesinasuppositionthatwepleadforthreedistinctpersonsintheTrinityfromthisplace;whichisfalse.Thatthereisapluralityofsubsistencesinthedivinenaturewepleadfromhence;thatthesearethree,neithermorenorless,weprovefromotherplacesofScripturewithoutnumber.Manyof these I have elsewhere vindicated from the exceptions of thesemen.Without a supposition of this plurality of persons, we say no tolerableaccount can be given of the reason of this assertion by them whoacknowledge theunityof thedivinenature;andwedesignnomorebutthat therein there is mutual counsel,—which without a distinction ofpersonscannotbefancied.Thiswholepretence,therefore,foundedonavainandfalsesupposition,thatthistestimonyisusedtoproveacertainnumberofpersonsintheDeity,isaltogethervainandfrivolous.

He adds, "Secundo illud quodque hic perpendendum est, quod ex hisMosis verbis, non sequitur hoc, Deum, qui dixit 'Faciamus,' fuissemultiplicem,sivenonunumfuisse locutum,sedhoc tantum,hæcverbaprolata coram pluribus. Unus ergo erat qui loquebatur, sed loquebaturpræsentibusaliis.Hincautemnonimmediatesequiturcreatoreshominisfuissemultos.Namadhancconclusionempluribusadhucconsequentiisopusest.Nimirumquærendumstatimest,quinamillifuerint,quosDeusallocutusest.Deindecreaturæ,anincreati?TumanilliquoqueæqualitercumDeooperatisintinformationehominis."

Althoughheonlyhereproposethingeneralwhatheintendethafterwards

topursueinparticular,yetsomethingmustbeobservedthereon,tokeepuprightthestateofourinquiry,whichheendeavoursperpetuallytowrestuntohisadvantage.And,—(1.)Theinvidiousexpressionswhichhemakesuseof,as"Deummultiplicem,"andthelike,aredevoidofingenuityandcharity, nothing that answers them being owned by those whom heopposeth.(2.)Itfollowsnotfromourexpositionofthesewords,norisitbyusasserted,thatmanhadmanycreators;whichheneednotpretendthatthereisneedofmanyconsequencestoprove,seeingnonewaseverso fond as to attempt the proof of it. I confess that expression in Job,ישע הולא היא , chap. 35:10, "Where is Godmy creators?" doth prove that

heis insomesensemanywhomadeus.Butwhereascreationisaworkproceedingfromandaneffectoftheinfinitepropertiesoftheonedivinenature,ourCreatorisbutone,althoughthatonebeequallyFather,Son,and Spirit. (3.) It is granted that one speaks these words, not moretogether;buthesospeaksthemthathetakesthoseuntowhomhespeaksinto the society of the same work with himself; neither is the speakermore or otherwise concerned in "Let USmake," and "in OUR image,"thanarethoseuntowhomhespeaks.Neither,indeed,isitthespeakingofthesewordsbeforemanyconcernedthatMosesexpresseth,but it is theconcurrence of many unto the same work, with the same interest andconcernmentinit.Andwhosoeverisconcerned,speakingorspokenunto,in the first words, "Let usmake," is no less respected in the followingwords,"inourimageandlikeness."Theymust,therefore,beofoneandthesamenature;whichwastoberepresentedinthecreaturetobemadein their image.These thingsbeingpremised,wemay takeaviewof thepursuitandmanagementofhisparticularexceptions:—

"Atquequodadprimumattinet;quinamscilicetillifuerint,quossitDeusallocutus; primo dicere possumus non necessarium esse, propterhujusmodi locutionum formas,multa individua constituere. Sæpe enimscriptoresaliquemsecumdeliberantemetdisceptantemintroducunt.Exquo non statim sequitur ei plures in consultatione adesse, sed tantumhoc,illumdiligenteretsoliciteomniaconsiderareetexpendere.ItaergoDeus animal omnium præstantissimum creaturus, introducitur aMoseconsultabundus ἁνθρωποπαθῶς more Scripturæ. Unde tamen nonsequitur,Deuministudconsiliumaliosadhibuisse."

HereinthisauthorexceedstheconfidenceoftheJews,fortheyconstantlygrantthatsomewhatmorethanoneindividualpersonmustbeintendedin these words, or no proper sense can be elicited from them. But thewhole of this discourse, and what he would insinuate by it, is merelypetitio principii, accompaniedwith a neglect of the argumentwhich hepretends toanswer: forheonly says that "onemaybe introduced,as itwere,deliberatingandconsultingwithhimself,"whereofyethegivesnoinstance,eitherfromtheScriptureorothersoberwriter,norcangiveanyparallel unto this discourse here used; but he takes no notice that thewords directly introduce more than one consulting and deliberatingamong themselves about the creating ofman in their image. And of aform of speech answering hereunto, where one only and absolutely isconcerned,noinstancecanbegiveninanyapprovedauthor.

Again,whathe concludes fromhis arbitrary supposition,—namely, thathence "it doth not follow that God took counsel with others besideshimself,"—is nothing to the argument in hand; forwe prove not hencethatGodconsultedwithothersbesideshimself,norwoulditbeuntoourpurposesotodo.Butthisthewordsevince,thathewhothusconsultedwithhimselfisinsomerespectmorethanone.Butwillthisauthorabidebyit,thatthisisthesenseoftheplace,andthatthusthewordsaretobeinterpreted?Thishehathnottheleastthoughtof,norwillmaintainthatit isaccordingunto truth: for so theycan inventexceptionsagainstourinterpretationofanytestimonyofScripture,theynevercaretogiveoneof their own which they will adhere unto and defend; which way ofdealing in sacred things of so great importance is very perverse andfroward.Thusourauthor,hererelinquishingthisconjecture,proceeds:—

"Seddemusesto,Deumhicaliquoscompellasse,quæramusquinamistifuerint.Aiunt adversarii hosomninodebuisse esse sermonis et rationiscapaces. Quomodo enim Deus alloqueretur eos, qui nec loqui necintelligerepossint;sedhocnonsatisfirmumest.NamscimusDeumsæpeetiamcumsensuetrationecarentibuscolloquiuminstituere;utinEsa.1,'Audite,cœli.'"

Ratherthanthismanwouldomitanycavil,hewillmakeuseofsuchasaresaplessandridiculous.Goddothnotherespeakuntoothersthatarenothimself,butbyspeakingashedoth,hedeclareshimselftoexistina

pluralityofpersons,capableofmutualconsultationandjointoperation.Butherehemustbesupposed,assomeoftheJewsfanciedbeforehim,tospeakuntotheinanimatepartsofthecreation,ashespeaksinthefirstofIsaiah, "Hear,Oheavens,andgiveear,Oearth."But in such rhetoricalapostrophestheyareintruthmenthatarespokenunto,andthatschemeof speech is usedmerely tomake an impression on themof the thingsthatarespoken.ApplythisuntothewordsofGodinthecircumstanceofthecreationofman,anditwillappearshamefullyridiculous.Whereforehetrustethnotuntothissubterfuge,butproceedstoanother:—

"Sed demus etiam hoc, istos Deo præsentes fuisse rationales, quidpostea?Addunthosnonfuissecreaturas,quiaDeusnonsoleat insuumconsilium adhibere creaturas; oportet ergo ut fuerint creatores, Filiuscum Spiritu. Verum isti meminisse debebant, Scripturam sacramnusquamDeumsolitariumstatuere,sedsemperilliapparitoresetagminaangelorumattribuere, ut ex visionibusprophetarumpatet.Quod autemin consultationemnon adhibeat creaturasDeus, hoc quoque ex eisdemvisionibus refellitur. Nam etsi verum est Deum proprie cum nulloconsulere, neque ullius egere consilio, tamen prophetæ illumconsultantemcumspiritibusrepresentant,3Reg.22;Esa.6;Job.1.Jamvero cumAdamus formabatur, extitisse angelos sequens historiaMosisdocet.ErgopotueruntilliDeodecondendohomineconsultantiassistere,etcoramillispotuitDeushæcprotulisse."

Thismanseemswillingtograntanythingbutthetruth.Thatwhichthiswholediscourseamountsunto is, that"Godspakethesewordsuntotheangels," as the Jewspretend. So Jarchi says thatGod spakeunto themtotroubledbenotshouldtheythatcondescension,"ofwayby",בדרךמשלseeacreaturemadelittlelessexcellentthanthemselves.OthersofthemsaythatGodspakeuntothemasheisattendedwiththem,orastheywaituponhisthrone,whichtheycallhis"houseofjudgment;"andthissenseEnjedinus and those that follow him fence withal. But this we havedisproved already, so that it need not here be much insisted on. TheScriptureexpresslydeniesthatGodtookcounselwithanybesideshimselfinthewholeworkofthecreation,Isa.40:12–14.Creationisapureactofinfinite monarchical sovereignty, wherein there was no use of anyintermediate, instrumental causes, as there is in the government of the

world.Wherefore,inthecourseofprovidence,Godmaybeintroducedasspeakingwithoruntothecreatureswhomhewillemployintheexecutionthereof,andwhoattendhis throne toreceivehiscommands;but in thework of creation,wherein nonewere to be employed, this can have noplace,norcanGodberepresentedasconsultingwithanycreaturesinthecreationwithoutadisturbanceofthetruenotionandapprehensionofit.Besides,nothingof thisnaturecanbeproved,nonotevenwith respectuntoprovidentialdispensations,fromtheplacesalleged.ForIsa.6, it istheprophet onlywhomGod in vision speaksunto, calling outhis faithandobedience."WhomshallIsend,andwhowillgoforus?"verse8;butwhereashespeaksbothinthesingularandpluralnumber,"WhomshallIsend,andwhowillgoforus?"there isalsoapluralityofpersons inthesame individual essence expressed; andunto the other persons besidestheFatheristhisplaceappliedbytheHolyGhost,John12:41;Acts28:26.Intheothertwoplaces,1Kings22,Job1,Godisintroducedspeakingtothe devil; which it is some marvel to find cited unto this purpose bypersonsofmoresobrietyandmodestythanEnjedinus.

Again,manwasmadeintheimageandlikenessofhimthatspeaksandall thatareas itwereconferredwith: "Letusmakeman inour image."Butmanwas notmade in the image and likeness of angels, but in theimageandlikenessofGod,—thatis,ofGodalone,asitisexpressedinthenextverse.Andtheimageherementioneddothnotdenotethatwhichismadetoansweranotherthing,butthatwhichanotheristoanswerunto:"Letusmakemaninourimage,"—thatis,conformableuntoournature.Now,Godandangelshavenotone commonnature, that shouldbe theexemplar and prototype in the creation of man. Their natures andproperties are infinitely distant. And that likeness which is betweenangelsandmendothnowayprove thatmanwasmade in the imageofangels,althoughangelsshouldbesupposedtobemadebeforethem;formoreisrequiredhereuntothanameresimilitudeandlikeness,asoneeggislikeanother,butnottheimageofanother.Adesignofconformingoneto another,with its dependence on that other, is required hereunto; sowasmanmadeintheimageofGodalone.Buthefurtherexcepts:—

"Sedquidtum,siomniademus,Deumnoncreaturispræsentibus,nequeillisesseallocutumhisverbis?Sequiturneeumquilocutusestcumillis

quos allocutus est ejusdem esse naturæ et essentiæ? Hoc enim istimoliuntur. Certe fatuum est ita colligere. Ille qui loquitur et illi quosalloquitur sunt ejusdem essentiæ. Sic enim serpens erit Eva, et homodiabolusetquidnon?"

Atwhosedoor the censureof follywill rest, a little examinationof thissophism will discover. For, whatever this man may imagine, it willcertainlyfollow,thatifGodspakeuntoany,andtheywerenotcreatures,those towhomhespakewereof thesamenatureandessencewithhimthatspake;forGodandcreaturesdividethewholenatureofbeings,andthereforeifanybespokenuntothatisnotacreature,heisGod,—unlesshe can discover amiddle sort of being, that is notGod nor a creature,neither theMaker normade. Again, it is awondrous vain supposition,thatourargumentfromhenceistakenfromsuchageneralproposition,"Hethatspeaksandhethatisspokenuntoareofthesamenature;"theabsurditywhereofisobviousuntochildren.Buthereissuchaspeakingofoneasdeclareshiminsomerespecttobemorethanone;andtheyareallassumed into the samesociety in the formingofman in the likenessofthatonenaturewhereof theyareequallypartakers.All thesepretences,therefore, are at last deserted by our author,who betakes himself untothatwhichisinconsistentwiththem:—

"Sed excipient fortasse,Mosemnon tantumhoc significare,Deum esseallocutum præsentes illos, sed eos in societatem operis vocasse, etcreationis participes fecisse? 'Faciamus,' inquit. At qui Creator esthominis, est etiam universi; qui universi, est solus et verus Deus. Hocigiturjamdiligentiusexcutiendumest;anDeusinhocverbo'Faciamus,'secum alios incluserit, atque creationem hominis aliis quoquecommunicavit?Nosenimdicimus,illud'Faciamus,'etiamsiformaetvocesit plurale, tamen significatione et vi esse singulare; neque de ullo alionisidesololoquente,hocestdeDeoesseintelligendum."

Ashehereatonceoverthrowsallhisformerpretences,withsomeothersalsothatheaddsfromtheJewsinthecloseofhisdiscourse,sufficientlymanifestingthatitisnottruth,orthetruesenseofthewords,whichheinquiresafter,butmerelyhowhemaymultiplycaptiousexceptionsuntothe sense by us pleaded for, so now, when he comes to own a directopposition unto it, his discourse, wherein he states the matter in

difference, is composed of sophistical expressions; for whereas hepretends thatour judgment is, that "Godby thesewordscalls inothersbesideshimselfuntohimselfintothesocietyofthiswork,"wherebyitisprovedthatbothhethatspeaksandtheythatarespokenuntoareofthesamenature,hedothbutattempt todeceive theunwaryreader.ForwesaynotthatGodspeaksuntoothersbesideshimself,norcallsinotherstothe work of creation; but God alone speaks in himself and to himself,becauseashe isone in essence, soas topersonal subsistence therearethreeinone,asmanyotherplacesoftheScripturedotestify.Andthesethreeareeachof them intelligentoperators, thoughallworkingby thatnature,which isone,andcommontoor in themall.Thereforeare theyexpressedasspeakingthusinthepluralnumber,whichcouldnotbe,inany congruity of speech,werehe that speaksbut onepersonaswell asoneinnature.AndwerenotthedoctrineoftheTrinityclearlyrevealedinotherplacesofScripture,therecouldbenoproperinterpretationgivenofthesewords,soastogivenocountenanceuntopolytheism;butthatbeingsorevealedandtaughtelsewhere,theinterpretationofthisplaceisfacileandplain,accordingtotheanalogythereof.Butthatonepersonaloneisintendedinthesewords,heproceedstoprove:—

"Primoenimhocomnibuslinguisusitatumest,utnumeroplurali,cumdese cum de aliis etiam singularibus passim sine discrimine utantur, sicChristuscumdesesololoqueretur.Joh.3:11,ait,'Quodscimusloquimur,et quod videmus testamur;' in quibus verbis Christum de se pluraliterloqui sequentia ostendunt; 'si,' inquit, 'terrena dixi vobis.' Sic Deus deseipsosolo,Esa.41:22, 'Accedant,etnuntientnobisquæcunqueventurasunt: et ponemus cor nostrum et sciemus novissima eorum, et quæventurasuntindicatenobis.'Quinetiamilludobservaripotest,deeodemet unico singulari permixtim, nunc singularem nunc pluralem usurparinumerum.EtEsa.6:8,dicitDeus,'Quemmittam,autquisibitpronobis?'Ex quibus et similibus locis et loquendi usu vulgari apparet, posseverbumpluraledeunosolo,recteintelligietdici.ErgoetiamsiDeushicdicat'Faciamus,'tamentantundemest,acsidicerat'Faciam.'"

Whathe saith is sousual inall languages, thatone speakingofhimselfshould speak in the plural number, having respect unto nomore thanhimself, nor letting any others into a concernment with himself in the

things spoken, he can give no instance of in any language, out of anyancientapprovedauthor.

(1.)Thatphraseofspeechisanoviceintheuseofspeaking.Particularlyitis a strangerunto theScripture.As this author couldnot, nomore cananyofhissuccessors,produceanyoneinstanceoutoftheOldTestamentofanyone,unlessitwereGodalone,wereheneversogreatorpowerful,thatspakeofhimselfinthefirstpersoninthepluralnumber.AbenEzrahimself on this place grants that no such instance can be given. He isthereforeatoncedeprivedoftheHebrewlanguage,whereinyetalonehisinstancesoughttobegiven,ifhewillarguefromtheuseofspeaking.

(2.)Theplaceshe cites relievehimnot. John3:11, our Saviour'swordsrespectnothimselfonly,buthisdisciplesalso,whotaughtandbaptizedinhisname,whosedoctrinehewould vindicate ashis own.Andas forwhat he adds afterwards, "If I have told you earthly things," it relatesdirectly unto that discourse which in his own person he had withNicodemus, with respect whereunto he changeth his phrase of speechuntothesingularnumber;whichoverthrowshispretensions.Thewordsoftheprophet,Isa.41:22,areeitherspokenofGodalone,orofGodandthe church,whomhe called and joinedwithhimself in bearingwitnessagainstidolsandidolaters;andhemaytakehischoiceinwhethersensehewilladmitofthem.IftheyarespokenofGodalone,wehaveanothertestimonytoconfirmourdoctrine,thattheremustbe,andis,apluralityofpersonsintheonesingular,undividednatureofGod;ifofthechurchalso,thereisnoexceptioninthemuntoourrule,thatonepersonspeaksofhimselfintheScriptureonlyinthesingularnumber.

(3.)Hisotherinstanceoutofthesameprophet,Isa.6:8,"WhomshallIsend,andwhowillgoforus?"ishometohispurposeofprovingthatthesingular andpluralnumbers areusedmixedly orpromiscuously of oneandthesame.Butwhoisthatone?ItisGodalone.Nosuchinstancecanbe given in any other. And why are things so expressed by him andconcerning him? Who can give any tolerable reason but this alone,namely, because his nature is one and singular, but subsisting inmorepersons than one? And indeed this place, considered with itscircumstances, and the allegations of it in the New Testament, dothinfallibly confirm the truthwe contend for.He hath not yet, therefore,

attainedtoaproofthatthewordmaybesousedashepretends;which,withthesemen,isenoughtosecurethemfromtheforceofanyScripturetestimony.Headds,therefore:—

"Secundo, Non solum posse, sed omnino necessarium esse, ut hic'Faciamus,'singularedenotet individuum,indeprobatur,quiasi illavoxmultitudinem in se includeret, nunquam ausi fuissent sacri scriptoreseam immutare et in singularem numerum vertere. At prophetæ, ipseChristus, et apostoli, ubicunque de hac creatione loquuntur eamuni etquidem in singulari usurpata voce attribuunt. Nam statim ipse Mosessubjicit, 'EtcreavitDeushominemadimaginemetsimilitudinemsuam.'Quodproximedixerat'Faciamus,'hicexprimitper'Deuscreavit;'quodibi'inimaginemnostram,'hicinsingulari,'adimaginemsuam.'Siccap.6:7,'Delebo hominem quem creavi.' Et Christus, Matt. 19:4, 'Qui fecithominem ab initio, masculum et fœminam fecit eos.' Marc. 10:6,'MasculumetfœminamfeciteosDeus.'Paulus,Act.17:26,'Deusfecitexunoomnegenushumanum.'ActCol.3:10, 'Induentesnovumhominem,eumquirenovaturadagnitionemsecundumimaginemilliusquicreavitillum.' Cum ergo omnes testantur unicum esse illum, qui hominemcreavit, sequitur etiamhoc loco per verbum 'Faciamus,' non nisi unumsignificari.Posseenimunumperpluralesignificarijammonstravimus."

Nothing can be more effectually pleaded in the behalf of the causeopposed by this man than what is here alleged by him in oppositionthereunto;foritiscertainthattheholywriterswouldneverhaveascribedthecreationofalluntoone,andexpressedit inthesingularnumber,astheydomostfrequently,haditnotbeenoneGod,oneCreator,bywhomall things were made. This is the position which he lays down as thefoundationofhisexception;andhewasnotsobrutishasoncetoimaginethat we believed there were more Creators, and so consequently moreGods, than one. But take this assertion also on the other side, namely,that theholywriterswouldneverhaveascribed thecreationuntomorethanone,unlessthatoneinsomesenseorotherhadbeenmorethanso.Wherefore,theydonotchange,asispretended,thepluralexpressionintoasingular;buttheHolyGhost,expressingthesamething,ofmakingmanintheimageofGod,sometimesexpressethitinthesingularnumber,byreasonofthesingularityofthenatureofGod,whichistheoriginalofall

divine operations, for God works by his nature; and sometimes in theplural, because of the plurality of persons in that nature: on whichsupposition these different expressions are reconciled, without whichtheycannotsobe.

And all these exceptions or cavils are managed merely against thenecessaryuseandsignificationoftheword"Faciamus,""Letusmake,"inthepluralnumber.Whatisallegedbytheancientsandothers,tocleartheintentionof theexpression in thisplaceparticularly,he takesnonoticeof;forhemakesnoinquirywhy,seeing,inthewholeantecedentaccountof the work of creation, God is introduced speaking constantly in thesingularnumber,herethephraseofspeechischanged,andGodspeaksasconsultingordeliberating,inthepluralnumber.Andhesaysnotonly,"LetUSmake," but adds, "InOUR image, and afterOUR likeness." Toimaginethistobedonewithoutsomepeculiarreason,istodreamratherthantoinquireintothesenseofScripture.Andotherreasonbesideswhatwehaveassigned,withanytolerablecongruityuntothecommonuseofspeaking, cannot be given. But supposing that he hath sufficientlyevincedhisintention,heproceedstogiveareasonoftheuseofthiskindofspeech,whereoneisspokenofinthepluralnumber:—

"Quæsitautemcausacurliceatperpluralemnumerumsignificareunum,et quando hoc soleat fieri, variæ afferri solent causæ. Quidam censentfierihonorisgratia,utdeeminentibusetexcellentibuspersonispluraliterloquamur. Id usitatum esse linguæHebrææ annotant docti; inter quosCevallerius in sua syntaxi hunc tradit canonem. Quæ dignitatemsignificantpluraliterusurpanturadamplioremhonorem.UtJos.24:19,'Dii sancti ipse;'Exod.21:29, 'Domini ejus,' prodominus;Esa. 19:4, 'Inmanu dominorum duri,' pro domini; Gen. 42:30, 'Domini terræ,' prodominus.ImohocnontantuminHebrea,sedinaliisquoquelinguisesseusitatum, patet ex σχολ. Sophoclis, qui in Œdipo Coloneo [v. 1490]annotavit poetam dixisse, δοῦναί σφιν, pro δοῦναι αὔτῳ, et additscriptumesseκατὰτιμὴνπληθυντικῶς,propterhonoremseudignitatempluraliter."

Wealsograntthatit isonewhoishereintended,onlywesay,heisnotspoken of under that consideration, of being one. Nor is it enough toprovethatthewordmayinthepluralnumberbeusedinasingularsense,

but that it is so in this place, seeing the proper importance of it isotherwise. Neither can that expression concerning God, Josh. 24:19,אוה םישדק םיהלא , "Dii sancti ipse," be used honoris gratia, seeing it is

nohonourtoGodtobespokenofasmanyGods,forhisgloryisthatheisoneonly.Ithath,therefore,anotherrespect,namely,untothepersonsinthe unity of the same nature. I could easily give the reasons of all hisother instances inparticular,whereinmenare spokenof, andmanifestthattheywillyieldhimnorelief;butthismaysufficeingeneral,thattheyareallspeechesconcerningothersinthethirdperson,andallourinquiryis concerning any one thus speaking of himself in the first person,whereofnoonecanbegiven.Whereforeourauthor,notconfidinguntothishis last refuge,betakeshimselfunto foolish imaginationsof "God'sspeakingtothesuperiorpartsoftheworld,whencethesoulofmanwasto be taken, and the inferior, whence his body was to bemade;" to "adesignfortheinstructionofmen,howtousecounselanddeliberationingreat undertakings;" to "a double knowledge in God, universal andparticular;"—which are all of them rabbinical fopperies, evidentlymanifesting thathe knewnotwhat to confide in or rest upon as to thetrue cause of this expression, after he had resolved to reject that alonewhichisso.

8.Thefoundationofourintentionfromthisplacebeingthuscleared,wemaysafelybuilduponit.Andthatwhichhenceweintendtoproveis,thatin the framingandproducing the thingswhichconcernmankind, therewere peculiar, internal, personal transactions between the Father, Son,andSpirit.Theschemeofspeechhereusedisingeneredeliberativo,—byway of consultation. But whereas this cannot directly and properly beascribeduntoGod,ananthropopathymustbeallowedinthewords.Themutual distinct actings and concurrence of the several persons in theTrinityareexpressedbywayofdeliberation,andthatbecausewecannootherwise determine or act. And this was peculiar in the work of thecreationofman,becauseofanespecialdesignationofhimtothegloryofGodasthreeinone.Neithercouldhehavebeencreatedintheaccidentalimage of God but with immediate respect unto the Son, as he was theessentialimageoftheFather.ThedistinctpersonalactingsoftheTrinity,whereinthepriesthoodofChristisfounded,arenot,Iconfess,containedherein; for these things preceded the consideration of the fall,whereby

theimagenowproposedandresolvedtobecommunicateduntomaninhiscreationwaslost,whichChristwasdesignedtorecover.Butthereisenoughtoconfirmourgeneralassertion,thatsuchdistinctactingstherewere with respect unto mankind; and the application hereof unto ourpresent purpose will be directed in the ensuing testimonies. This,therefore, I have only laid down and proved, as the general principlewhichweproceedupon.ManwaspeculiarlycreateduntothegloryoftheTrinity, or of God as three in one.Hence in all things concerning himthereisnotonlyanintimationofthosedistinctsubsistences,butalsooftheir distinct actingswith respect unto him. So itwas eminently in hiscreation;hismakingwas theeffectof special counsel.Muchmore shallwefindthisfullyexpressedwithrespectuntohisrestorationbytheSonofGod.

9.Thesametruthisfurtherrevealedandconfirmed,Prov.8:22–31,"TheLORDpossessedmeinthebeginningofhisway,beforehisworksofold.Iwas setup fromeverlasting, from thebeginning,or ever theearthwas.When there were no depths, I was brought forth; when there were nofountains abounding with water. Before the mountains were settled,before the hills was I brought forth: while as yet he had notmade theearth,northefields,northehighestpartofthedustoftheworld.Whenheprepared theheavens, Iwas there:whenhe set a compassupon theface of the depth: when he established the clouds above: when hestrengthened the fountains of the deep: when he gave to the sea hisdecree, that the waters should not pass his commandment: when heappointedthefoundationsoftheearth:thenwasIbyhim,asonebroughtup with him: and I was daily his delight, rejoicing always before him;rejoicinginthehabitablepartofhisearth;andmydelightswerewiththesonsofmen."

WemustfirstsecurethistestimonyagainstthosewhohaveattemptedtodeprivethechurchofGodofitsuseandadvantage,andthenimproveituntoourpresentpurpose.IntheancientchurchnonequestionedbutthattheWisdomwhichhere discourseth is the Son ofGod; only theAriansgreatlyendeavouredtocorruptthesenseofonepassageinit,andtherebytowrest thewhole to give countenanceunto theirheresy.Thoseof latewhoagreewith them inanoppositionunto the same truth,uponother

principles,observinghowtheyfailedintheirattempt,doleavethesenseof particular passages unquestioned, and call into question the wholesubjectof thediscourse;wherein, if theyprevail, thesenseofparticularplaces must be accommodated unto what they substitute in the roomthereof.

ItisWisdomthatspeaksandisspokenof.Thiswebelievetobehimwhois theWisdom of God, even his eternal Son. This they will not grant,althoughtheyarenotagreedwhat it isthat is intended.Aproperty,saysome,ofthedivinenature;theexerciseofdivinewisdominmakingtheworld,sayothers;thewisdomthatisinthelaw,saytheJews;or,assomeof them, thewisdom thatwas given unto Solomon,—and of theirmindhave been some of late. With the Arians I shall not much contend,because their heresy seems to be much buried in the world, althoughsomeof latehaveendeavouredtogivecountenanceuntotheiropinions,oruntothemwhomaintainedthem,Sand.Hist.Eccles.Enucl.lib.iii.Itwasthe22dversewhichtheyprincipallyinsistedon;forwhereasitwasgranted between them and theHomoousians that it is the Son of Godwhich ishere spokenof, theyhencepleaded forhis creationbefore theworld,orhisproductionἐξοὐκὄντων.andthattherewas[atime]whenhe was not. This they did from these words, תישאר יננק חוחי

וכרד ; which words were rendered by the LXX., or the Greektranslationthenincommonuse,ὉΚύριοςἔκτισέμε,ἀρχὴνὁδῶναὐτοῦ·—"Dominuscondiditmeinitiumviarumsuarum."Andthisisfollowedbyall theoldtranslations. ,בראני says theTargum;and theSyriac, "Creavitme;" and the Arabic follows them; only the Vulgar Latin reads,"Possedit," "Possessedme."On this corrupt translation theArians barethemselvessohighastoprovoketheiradversariesuntoadecisionofthewholecontroversybetween themby thesentenceof thisone testimony.But the corruption of the common translation is long since confessed.Aquila and Theodotion both render the word by ἐκτήσατο, "hepossessed."Nordoth הנק inanyplace,oronanyoccasion,signifytomakeorcreate,oranythingofthelikeimportance.Itsconstantuseiseithertoacquire and obtain, or to possess and enjoy. Thatwhich any one hath,whichiswithhim,whichbelongsuntohimandishisown,heis הנק ,thepossessorof.SoistheFathersaidtopossessWisdom,becauseitwashis,withhim,evenhiseternalWordorSon.Nomoreisintendedherebybut

whattheapostlemoreclearlydeclares,John1:1,2,ἘνἀρχῇὁΛόγοςἦνπρὸς τὸν Θεόν·—"In the beginning theWord was with God." But withtheseIshallnotcontend.

10.TheJews,andthosewhointhethingsconcerningthepersonofChristderivefromthem,andwhoborrowtheirweaponstocombathisdeity,wemustnotpassby;foranexaminationoftheirpretencesandsophismsinthiscause,atleastoccasionallyastheyoccuruntous,Idonotguess,butknowtobenecessary.

Grotiusonthisplacetellsus,"Hæcdeeasapientiaquæinlegeapparet,exponuntHebræi;"—"TheHebrewsexpoundthesethingsofthatwisdomwhich is seen in the law." And as tomany of them this information istrue.Whereuntoheaddsofhisown,"Etsaneeisinonsoli,atpræcipue,hæc attributa conveniunt;"—"And thereunto, indeed, the things hereattributed unto wisdom do agree, if not only, yet principally;" whichwhetheritbesoorno,theensuingexaminationwillevince.

TheJews, then, affirm that thewisdomhere intended is thewisdomofthelaw,asinthelaw,orthewisdomthatGodusedingivingthelaw;buthowthethingshereascribeduntoWisdomcanbelonguntothelawgivenonSinaiishardtoconceive.Totakeoffthisdifficulty,theytellusthatthelawwasoneof theseventhingswhichGodmadebefore thecreationofthe world; which they prove from this place, verse 22, "The LORDpossessedmeinthebeginningofhisway,"yea,andthat,astheysay,twothousand years before creation, signified by the two alephs in thatsentence;MidrashBamidmar, incap.viii.ButAbenEzra, inhisprefaceunto his Annotations on the Bible, tells us that they are mysticalallegories, andnot true in their literal sense;asdothalso theauthorofNizachon,Sec.Beresh.sect.3,wholikewiseinformsusthatthesethingsaresaidtobemadebeforetheworld,וטובותגדולות ,לפי "becauseof theirexcellency andworth,"whence theywere first thought upon. But thesefigmentsweneednot trouble ourselves about. Their apprehension thatthewisdomintendedisthatofthelaw,whichGrotiusgivescountenanceunto,shallbeexamined.TheSociniansarenotsolicitouswhatthethingsmentioned are ascribed unto, so they can satisfy themselves in theirexceptions unto our ascription of them unto the Son of God. I shall,therefore,firstconfirmourexpositionoftheplace,andthenremovetheir

exceptionsoutofourway.

11.First, It isan intelligentpersonthat ishere intended; forallsortsofpersonalpropertiesareascribedunto it. It cannot, therefore,beamereessential property of the divine nature, nor can the things spokenconcerning itwithrespectuntoGodbeanywayverified inhisessentialattributes.Much less is itwisdom in general, orwisdom inman, as bysomeitisexpounded,noonethingherementionedbeinginanytolerablesense applicable thereunto. For,—(1.) In the whole discourse Wisdomspeaksasanintelligentperson,whereofalmosteveryverseinthewholechapterisaninstance.(2.)Personalauthorityandpowerareassumedbyit:Verses 15, 16, "Bymekings reign, andprincesdecree justice.Bymeprinces rule,andnobles,evenall the judgesof theearth." (3.)Personalpromisesupondutiestobeperformedtowardsit,dueuntoGodhimself:Verse 17, "I love them that loveme, and those that seekme early shallfindme;"which isour respectuntoGod,Ps.63:1, "OGod, thouartmyGod;earlywillIseekthee,"andwhichiselsewhereoftenexpressed.(4.)Personaldivineactions:Verses20,21,"Ileadinthewayofrighteousness,inthemidstofthepathsofjudgment:thatImaycausethosethatlovemetoinheritsubstance;andIwillfilltheirtreasures."Verses30,31,"Iwasdaily his delight, rejoicing always before him;… andmy delights werewiththesonsofmen."(5.)Personalproperties;aseternity,verses23–25,"Iwassetupfromeverlasting,fromthebeginning,orevertheearthwas;"wisdom, verse 14, "Counsel is mine, and sound wisdom; I amunderstanding;Ihavestrength."

Secondly, The name of Wisdom is the name of the Son, who is thewisdom of God. For the Wisdom mentioned, chap. 9:1, the Jewsthemselves confess that it is oneof theמדות, ordistinctproperties thatare inthedivineישות, that is,substanceoressence;wherebytheSonofGodalonecanbeintended.

Thirdly,ThethingsherespokenofWisdomareallofthem,oratleasttheprincipal,expresslyelsewhereattributeduntotheSon,verse11,Phil.3:8;verse 15, Rev. 19:16; verse 22, John 1:1–3; verses 23, 24, Col. 1:15–17;verse30,John1:14;verse32,Rev.22:14.

Fourthly,TherelationoftheWisdomthatspeaksuntoGoddeclaresitto

be his eternal Word or Son: "I was daily his delight, rejoicing alwaysbeforehim;"ashedidinwhomhissoulisalwayswellpleased.

And,lastly,asweshallfurthersee,theyaretheeternaltransactionsoftheFather and Son that are here described,which are capable of no otherinterpretation.

12. It isnotmydesign topleadhere theeternalexistenceof theSonofGod antecedent unto his incarnation. I have done it also at largeelsewhere.ButbecausethefaiththereofisthefoundationofwhatIshallfurther offer concerning the original of his priesthood, the testimoniesproduced unto that purposemust be vindicated from the exceptions oftheprofessedadversariesofthatfundamentaltruth;andthese,astothisplace,aresummedupandputtogetherbyEnjedinus.Andhismanneris,aswasbeforeobserved(whereinalsoheisfollowedbyallthoseofhiswayandpersuasion),tomultiplysophisticalexceptions,thatsobyanymeanstheymaydistractthemindofthereaderandrenderhimuncertain;andtherefore they consider not whetherwhat they offer be true or no, butcommonly their evasions contradict andoverthrowoneanother.But sothe truth may be rejected, they regard not what is received. First,therefore,helayshisexceptiontothewholematter,andaffirmsthatitisnotwisdom,butprudence,thatspeaksthesewords,andisthesubjectofthewholediscourse:—

"Quod ad primum attinet, ne illud quidem indubitatum est, verbapræscripta a sapientia dici. Si enim versio Pagnini, Merceri, et textusHebraicus consulatur, apparebit verba illa proferri ab intelligentia velprudentia, quæ in hoc capite tum conjuncte, tum separatim, cumsapientia ponitur, ut apparet ex ver. 1 et 14, in cujus posteriori parteincipit intelligentiade se loqui.Nam,ver. 14, secundumPagninumhæcest interpretatio, 'Penes me est consilium et sapientia;' et hucusqueloquiturdesesapientia.Posteasequitur, 'Egosumintelligentia,meaestfortitudo,' etc. Ita ut sequentia omnia ad finem capitis ab intelligentiaproferantur. Cum ergo Paulus Christum non intelligentiam sedsapientiam vocet, et verba præscripta ab intelligentia proferantur,sequiturlocumhuncadChristumnonpertinere."

WhatthosenamesofPagnin,Mercer,andtheHebrewtext,areproduced

for, Icannotwellconjecture.Both intheoriginaland intheversionsofthoselearnedmenthecontextisasclearuntoourpurposeasinanyothertranslationwhatever.Andtheviewofthetextwilleaseusofthisforlornexception.Thecomparingof thefirstversewiththefourteenthgivesnocountenanceunto it; for,—(1.)Inverse1, thementionof הנובת isnottheintroduction of a new person or thing, but another name of the sameperson or thing, as all expositors agree,whatever they apply thewordsunto. (2.) The words הנובת , verse 1, and הניב , verse 14, both rendered"understanding,"andbothfromthesameroot,areyetnotabsolutelythesame, so that several thingsmay be intended by them. (3.) The wholecontextmakesitplainthatitisWisdomwhichspeaksthosewords,verse14, הרובג יל הניב ינא הישותו הצע־יל . Theprecedingwordsare,"Iwisdomdwellwithprudence,…andtheevilway,and the froward mouth, do I hate," verses 12, 13; whereon it follows,"Counsel is mine, and sound wisdom" (or "substance"): "I amunderstanding;Ihavestrength."AsinthebeginningWisdomsays, הצע־יל ,so in the close, by a continuation of the same form of speech, יל׃הניב ינא הרובג is a defective expression, and there is no verb following

toberegulatedby הניב .Wherefore,accordingtotheperpetualuseofthatlanguage,theverbsubstantiveistobesupplied,asitisinourtranslation,"I am understanding." Understanding, therefore, cannot be the personspeaking,butadescriptiveadjunctofhimthatspeaks.Thereisthesameexpression concerningWisdom, verse 12, המכח ינא , "Iwisdom;" but it isnot defective because of the verb following, יתנכש , "have dwelt," or "dodwell."Supplytheverbsubstantivehere,wherethereisnodefect,andthewholesensewillbecorrupted;butinthisplace,ifitbeomitted,therewillbenosenseremaining.Neither is הניב ינא ofanyothersignification than

הרובג יל ,"Ihave"(or"am")"understanding,"and"Ihavestrength."Thisplea,therefore, evinceth nothing but the boldness of them that use it. Heproceedstoanother:—

"Deindehicsapientiamprosubstantivaetpersonaesseaccipiendam,nonaliundeprobaripotestautsolet,quamquodhicloquietclamaredicitur,atqueactionesquædameiattribuuntur.Atidusitatissimuminsacrisest,ut etiam accidentibus actiones adscribantur per prosopopœiam. Sicmisericordiaetpaxdecœloprospicere,semutuooscularidicuntur.Etnelongeabeamus;hicprudentiaseuintelligentiavociferare,stareinsemitis,

clamareadportasurbiumdicitur.Nequetamenquisquamitastolidusestutnonintelligat,misericordiam,pacem,etprudentiamesseaccidentiaetinhisloquendiformulisprosopopœiamnonagnoscat."

Howweproveapersontobehereintended,thatis,theeternalWordofGod,hathbeendeclared.Thereareotherconsiderationswhichevinceitbesidesthatherementioned.Butthisprosopopœia,orfictionofaperson,is of great use to theAntitrinitarians.By this one engine they presumetheycandespoiltheHolyGhostofhisdeityandpersonality.Whateverisspoken of him in the Scripture, they say it is by a prosopopœia, or thefiction of a person, those things being assigned unto a quality or anaccidentwhichreallybelonguntoapersononly.ButastowhatconcernstheHolySpirit,Ihaveelsewheretakenthisengineoutoftheirhands,andcastittotheground,sothatnoneofthemalivewillerectitagain.Heretheymakeuseof itagainst thedeityofChrist,as theydoalsoonotheroccasions. I do acknowledge there is such a scheme of speech used byrhetoriciansandorators,whereofsomeexamplesoccurintheScripture.Untoathingwhichisnotaperson,that issometimesascribedwhichisindeedproperonlytoaperson;orapersonwhoisdeadorabsentmaybeintroducedaspresentandspeaking.ButyetQuintilian,thegreatmasterof the art of oratory, denies that by this figure speech can be ascribedunto that which never had it. "Nam certe," saith he, "sermo fingi nonpotest, ut non personæ sermo fingatur." If you feign speech, youmustfeign it to be the speech of a person, or one endowedwith a power ofspeaking. And it is hard to find an instance of such an attribution ofspeech unto things inanimate in good authors, unless it be where, byanotherfigure,theyintroducecountriesorcitiesspeakingorpleadingforthemselves; wherein, by a metonymy, the inhabitants of them areintended.ButsuchanascriptionisnottobefoundintheScriptureatall;foraprosopopœia,orfictionofaperson,isafigurequitedistinctfromallsorts of allegories, pure ormixed, apologues, fables, parables,wherein,whentheschemeisevident,anythingmaybeintroducedspeaking,—likethetreesinthediscourseofJotham,Judges9.Theinstanceofmercyandpeace looking down from heaven and kissing each other, is mixedlyfigurative.The foundation is ametonymyof the cause for the effect, orratheroftheadjunctforthecause,andtheprosopopœiaisevident.Butthat a person should be introduced speaking in a continued discourse,

ascribing to himself all personal properties, absolute and relative, allsortsofpersonalactions,andthosetheverysamewhichinsundryotherplaces are ascribed unto one certain person, as all the things herementionedareunto theSonofGod,whoyet isnoperson,neverwas aperson,norrepresentethanyperson,withouttheleastintimationofanyfigure therein, or any thing inconsistent with the nature of things andpersonstreatedof,andthat inadiscoursedidacticalandprophetical, issuch an enormous, monstrous fiction, as nothing in any author, muchlessintheOldorNewTestament,willgivetheleastcountenanceunto.

ThereareintheScripture,allegories,apologues,parables,butallofthemsoplainly,evidently,andprofessedlysuch,andsounavoidablyrequiringafigurativeexpositionfromthenatureofthethingsthemselves(aswherestonesaresaidtohear,andtreestospeak),thatthereisnodangerofanymistake about them, nor difference concerning their figurativeacceptation. And the only safe rule of ascribing a figurative sense untoanythingorexpressionintheScripture,iswhenthenatureofthingswillnot bear thatwhich is proper; aswhere theLordChrist calls himself adoorandavine,andsaysthatbreadishisbody.Buttomakeallegoriesofsuchdiscoursesasthis,foundedinthefictionofpersons,isareadywayto turn the whole Bible into an allegory,—which may be done with asmucheaseandprobabilityoftruth.Hefurtherexcepts:—

"Quod secundo loco contendunt, hic nihil figurate, sed omnia propriedici, nimis absurdum est. Nam etiamsi daremus hic sapientiam essepersonam quandam, quam ipsi λόγον appellant; tamen certum essetillum tempore Solomonis in plateis non clamasse, nec cum hominibushilariter conversatum esse, nec domum ædificasse, excidisse septemcolumnas, victimas obtulisse, miscuisse vinum, et cætera quæ hicrecitantur proprie fecisse. Alias debuerunt fateri, Christum ab æternofuisseincarnatum,quandoquidemhæactionesproprienonpossuntnisihomini jamnato competere. Itaque et impudentis et indocti est negarehancorationemSolomonisessefiguratam."

Henamesnotwhotheyarewhosaynoexpressionsinthisdiscoursearefigurative. Neither doth this follow upon a denial that the whole isfoundedinthefictionofaperson;foratrueandrealpersonmayspeakthings figuratively, and sometimes it is necessary that so he shoulddo.

These men will not deny God to be a person, nor yet that he oftenspeakethof himself andhisworks figuratively.The samedothWisdomalso here, in the declaration of some of his works. But that whichanimates this exception is a false supposition, that the eternal Wordcannotbesaidtodooractanythingbutwhathedothimmediatelyinhisown person, and that as incarnate.What God doth by the ministry ofothers,thathealsodothhimself.Whenhegavethelawbytheministryofangels,hegavethelawhimself;andwhenhespeaksbytheprophets,heiseverywheresaid tospeakhimself.That, therefore,whichwasdone inthe days of Solomon by the command, appointment, authority, andassistanceofWisdom,wasdonethenbyWisdomitself.Andsoallthingshereascribeduntoit,someproperly,somefiguratively,weredonebytheWord in the means by him appointed. In the ministry of the priests,Levites, prophets, teachersof the law, inviting all sorts ofpersonsuntothefearoftheLord,heperformedthemostofthem;andtheremainderof the things intended he effected in his ordinances and institutions ofdivineworship.Besides,thereisapropheticalschemeinthesewords.Itisheredeclarednot onlywhatWisdom thendid, but especiallywhat itshould do, namely, in the days of the gospel; for the manner of theprophets is to express things future as present or past, because of thecertainty of their accomplishment. And those things they spake of thecomingofChristintheflesh.See1Pet.1:11,12,3:19.

Bututterlytoremovethispretenceofprosopopœiasandfigures,itneedonlytobeobserved,whichnonewilldeny,thattheWisdomthatspeakshere, chap. 8, is the same that speaks, chap. 1, from verse 20 unto theend.AndifWisdomtherebenotaperson,andthatadivineperson,thereisnoneinheaven;fortowhomorwhatelsecanthosewordsbeascribedwhich Wisdom speaks, verses 23–26, 28: "Turn you at my reproof:behold,IwillpouroutmySpirituntoyou,Iwillmakeknownmywordsuntoyou.BecauseIhavecalled,andyerefused;Ihavestretchedoutmyhand,andnomanregarded;butyehavesetatnoughtallmycounsel,andwouldnoneofmyreproof:Ialsowilllaughatyourcalamity;Iwillmockwhen your fear cometh. Then shall they call upon me, but I will notanswer; they shall seekme early, but they shall not findme." If thesethingsexpressnotaperson,andthatadivineperson,theScripturegivesusnodueapprehensionofanythingwhatever.Whois it thatpoursout

the Holy Spirit? Whom is it that men sin against in refusing to beobedient?Whomisitthatintheirdistresstheycallupon,andseekearlyin their trouble? The whole Scripture declares unto whom, and untowhomalone,thesethingsbelongandmaybeascribed.

After an interposition of some things nothing unto the purpose, he yetputsinthreemoreexceptionsuntothistestimonytotheeternalpersonalexistenceofthisWisdom;as,—

"Præterea hæc sapientia de qua agit Solomon, loquitur, docet, instituithomines. At JesusChristus postremis tantumdiebus, teste apostolo adHeb.1,locutusesthominibus;ergononætateSolomonis."

TheapostlesaysnotthatJesusChristspakeonlyinthelatterdays,Heb.1, but that God in the last days spake unto us in his Son. And theimmediate speaking unto us by the Son in the last days, as he wasincarnate, hinders not but that he spake before by his Spirit in theprophets,astheapostlePeteraffirmshimtohavedone,1Epist.1:11.AndbythisSpiritdidhespeak,—thatis,teachandinstructmen,—inthedaysofSolomon,andfromthefoundationoftheworld,1Pet.3:18–20.

"Deniqueprophetiailla,Esa.42:1,2, 'Ecceservusmeusquemelegi,nonclamabit,nequeaudietaliquis inplateisvocemejus,'applicaturChristo,Matt. 12:18, 19. At hæc sapientia dicitur clamasse in plateis. ItaquefalsumesthancsapientiamSolomonisfuisseJesumChristum."

Aman of gravity and learning ought to have been ashamed of such apuerile cavil. The prophet Isaiah, setting out the meekness andpeaceablenessof theLordChrist in thedischargeofhisoffice,withhistenderness and condescension towards the poorest and meanest thatcomeuntohim, expresseth it, among others, by thesewords, "He shallnot cry, nor lift up, nor cause his voice to be heard in the street;"intending no more but that he should do nothing by way of strife,contention,orviolence,inprivateorpublicplaces.AndthisprophecyisapplieduntohimbyMatthewatthatveryseasonwhen"greatmultitudesfollowedhim"inthestreetsandfields,whomhetaughtandhealed,Matt.12:15–17.Hence thismanwouldconclude, thatbecauseWisdomissaidtocry in thestreets,—that is, to instructmen inpublicplaces,whichhe

didformerlybyhisSpirit,andinthedaysofhisfleshinhisownperson,—theSonofGodcannotbeintended.Yethefurtheradds:—

"Postremode sapientia ista, non dicitur quod sit abæterno genita; sedtantum ut in Hebræo habetur a seculo formata; quod longe aliudsignificat, quam ab æterno gigni. Et potest aliquid a seculo, hoc est amundicreationeveletiamante illamextitisse; indetamennonsequituresseæternum."

HetellsusnotwhereintheHebrewtextwisdomissaidtobe"formataaseculo;" nor is there any such passage in the context. It says, indeed,verse 23, יתכסנ םלועמ ; which words of themselves do not absolutely andnecessarily declare eternity, though no other expression or antecedenteternitybecommonlymadeuseof;butas this םלועמ ishereparticularlyexplainedtodenotetheexistenceofWisdombeforethewholecreationoranypartof it,as it isat large inthewholeensuingdiscourse,especiallyverses25,26,itdothnecessarilydenoteeternity,norcanitbeotherwiseexpressed.AndalthoughwedonotparticularlyprovetherelationoftheSontotheFatherbyeternalgenerationfromthisplace,yetasWisdomisnotsaidheretobeformedorcreated,sothewordusedverse25, יתללוח ,whichwehaverendered,"Iwasbroughtforth,"dothmorethanintimatethatgeneration.

This being thewhole ofwhat the enemies of the sacredTrinityhave toobjectuntoourapplicationofthisdiscoursetotheeternalWordorSonofGod, we may upon its removal proceed unto the improvement of thistestimonyuntoourpresentdesign.

13.Apersonaltransaction,beforethecreationoftheworld,betweentheFatherand theSon, actingmutuallyby theironeSpirit, concerning thestateandconditionofmankind,withrespectuntodivineloveandfavour,isthatwhichweinquireafter,andwhichisherefullyexpressed;fortheWisdomorWordofGodhavingdeclaredhis eternal existencewith theFatheranddistinctionfromhim,manifestswithalhisjointcreationofallthings, especially his presence with God when he made תורפע שארלבת , verse 26, "the highest part of the dusts of the habitable world;"

thatis,הריאשוןאדם,"ThefirstAdam,"asJarchiinterpretsit,andthatnotimprobably.Thenhedeclaresthathewas ולצא ,"byhim,"withhim,before

him,verse30;thatis,πρὸςτὸνΘεόν,John1:1,2.Andhewaswithhim,ןומא ,"Nutricius,""Onebroughtupwithhim."Thewordseemstobeofa

passive signification, or the participle Pahul, and is of the masculinegender,thoughreferringunto המכח ,Wisdom,whichspeaksofitselfandisof the feminine,andthatbecause it isapersonwhich is intended;suchconstructions being not infrequent in the Hebrew, where the adjunctagreeswithandrespectsthenatureofthesubject,ratherthanthenameorsomeothernameofthesamething.SeeGen.4:7.Thewordmayhavevarious significations, and is accordingly variously rendered byinterpreters.TheChaldeerenderitמהימן,thatis,"faithful,""Iwasfaithfulwith him;" and the LXX., ἀρμόζουσα, "framing, forming," that is, allthingswithhim.SoalsoRalbagon theplaceexpounds itactively, "Onenourishingallthings,"asJarchidothpassively,עמוגדלה,"broughtupwithhim;" which sense of the words our translation follows. And it is usedunto that purpose, Lam. 4:5, עלות ילע םינמאה , "brought up in scarlet."And although it may be not undecently taken in an active sense, yet Irather judge it tobeusedpassively, "nutricius,alumnus,"one that is inthecareandloveofanother,andtobedisposedbyhim.

AndwemayinquireinwhatsensethisisspokenoftheSonwithrespectuntotheFather.Thefoundationoftheallusionliesintheeternalmutuallove that is between the Father and the Son. Thereunto is added theconsideration of the natural dependence of the Son on the Father,—compareduntotheloveofafatheruntoason,andthedependenceofason on his father. Therefore most translations, with respect unto thisallusion, supply "as" to the words, "As one brought up." Again, ןומא ,"alumnus," "onebroughtup," is always sowithandunto someespecialendorpurpose,ortosomeworkandservice.Andthisisprincipallyhereintended.Itiswithrespectuntotheworkthathehadtoaccomplishthathe iscalled"AlumnusPatris,""Onebroughtupof theFather."Andthiswasnootherbuttheworkoftheredemptionandsalvationofmankind,the counsel whereof was then between the Father and the Son. In thecarryingonofthatworktheLordChristeverywherecommitshimselfandhis undertaking unto the care, love, assistance, and faithfulness of theFather,whoseespecialgracewastheoriginalthereof,Ps.22:9–11,19,20;Isa. 50:7–9.And in answer hereunto, the Father promiseth him, asweshallseeafterwards,tostandbyhim,andtocarryhimthroughthewhole

ofit;andthatbecauseitwastobeaccomplishedinsuchanatureasstoodinneedofhelpandassistance.Wherefore,withrespectuntothiswork,heissaidtobe ןומא ולצא ,"beforehim,"asonewhomhewouldtakecareof,and standbywith loveand faithfulness, in theprosecutionof theworkwhichwasintheirmutualcounsel,whenheshouldbeclothedwiththatnaturewhichstoodinneedofit.

14. With respect hereunto he adds, םוי םיעושעש היהאוםוי ;—"And was delights every day." There are ineffable

mutual delights and joys in and between the persons of the sacredTrinity, arising from that infinite satisfaction and complacency whichthey have in each other from their respective in-being, by theparticipation of the same nature; wherein no small part of theblessednessofGoddothconsist.Andby thisword thatpeculiardelightwhich a father hath in a son is expressed: Jer. 31:20, םיעושעש דלי ;—"Apleasant child, a childofdelights."But thedelightshere intendedhaverespect unto the works of God ad extra, as a fruit of that eternalsatisfactionwhicharisethfromthecounselsofGodconcerningthesonsofmen.This thenextversemakesmanifest, "Rejoicing in thehabitablepartofhisearth,andmydelightswiththesonsofmen;"forafterhehaddeclared the presence of Wisdom with God before the first creation(whichisanotationofeternity),anditsco-operationwithhimtherein,hedescendstomanifesttheespecialdesignofGodandWisdomwithrespectunto thechildrenofmen.Andhere suchanundertakingon thepartoftheSon is intimated,as that theFatherundertakes thecareofhimandhisprotectionwhenhewastobehumbledintotheformofaservant;intheprospectwhereofhedelightedinhimcontinually.

So he expresseth it, Isa. 42:1–7, "Behold my servant, whom I uphold;mine elect, in whom my soul delighteth." ( ישפנ התצר , the same withםוי םוי ול םיעושעש . See Matt. 12:18, 17:5; Eph. 1:6.) "I have put my

Spirituponhim:heshallbringforth judgmenttotheGentiles.Heshallnotcry,norliftup,norcausehisvoicetobeheardinthestreet.Abruisedreed shall he not break, and the smoking flax shall he not quench: heshall bring forth judgment unto truth. He shall not fail nor bediscouraged,tillhehavesetjudgmentintheearth:andtheislesshallwaitforhis law.ThussaithGodtheLORD,hethatcreatedtheheavens,and

stretchedthemout;hethatspreadforththeearth,andthatwhichcomethoutofit;hethatgivethbreathuntothepeopleuponit,andspirittothemthatwalktherein:ItheLORDhavecalledtheeinrighteousness,andwillholdthinehand,andwillkeepthee,andgivetheeforacovenantof thepeople,foralightoftheGentiles;toopentheblindeyes,tobringouttheprisoners from the prison, and them that sit in darkness out of theprison-house."ThisisthedelightoftheFather,and[suchis]hispresencewiththeSoninhiswork,whereofaneternalprospectisherepresented.In answer whereunto the Son delights in him, whose delight he was,תע לכב וינפל תקחשמ "rejoicing with exultation," with all mannerof expressions of joy; for the word properly signifies an outwardexpression of an inward delight,—the natural overflowings of anabounding joy. And what is this delight of the Son in answering thedelightoftheFatherinhim,withrespectuntotheworkhehadtodo,thepsalmistdeclares,Ps.40:7,8,"ThensaidI,Lo,Icome:inthevolumeofthebookit iswrittenofme,Idelighttodothywill,OmyGod:yea,thylaw iswithinmyheart."This רפס־תלגמ , this "volumeof thebook,"whichour apostle calls κεφαλὶδα βιβλὶου, "the beginning" (or "head") "of thebook," Heb. 10:7, is no other but the counsel of God concerning thesalvationof theelectbyJesusChrist, enrolledas itwere in thebookoflife,andthencetranscribedintothebeginningofthebookoftruth,inthefirst promise given unto Adam after the fall. This counsel beingestablished between Father and Son, the Son with respect thereuntorejoicethcontinuallybeforeGod,ontheaccountofthatdelightwhichhehadtodoandaccomplishhiswill,andinournatureassumedtoanswerthelawofmediationwhichwasprescribeduntohim.

15. For, this being declared to be the mutual frame of God and hisWisdom towards one another,Wisdomproceeds tomanifestwithwhatrespect towards outward things it was that they were so mutuallyaffected:Verse31, "Rejoicing in thehabitablepartofhis earth,andmydelightswerewiththesonsofmen."Thatthethingsherespokenofweretransacted in eternity, or before the creation, is evident in the context.Theeternalcounsels,therefore,andpurposesofGodandWisdom,withrespect unto the sons ofmen, are here expressed. TheWord was now"fore-ordained,"even"beforethefoundationoftheworld,"untotheworkofmediationandredemption,1Pet.1:20;andmanyof thesonsofmen

were"choseninhim"untograceandglory,Eph.1:4;andthebringingofthemunto that glorywhereunto theywere chosenwas committeduntohim,asthecaptainoftheirsalvation.Thiswork,andthecontemplationofit,henowdelightsin,becauseofthateternityofdivineglorywhichwastoensue thereon.Andbecausehewasdesignedof theFatherhereunto,andtheworkwhichhehadtoaccomplishwasprincipallytheworkoftheFather,orthefulfillingofhiswillandthemakingeffectualofhisgrace,wherein he sought his glory and not his own primarily, John 7:18, hespeakethofhimasadistinctperson,andthesovereignLordofthewhole.Hedidit וצרא לבתב ,"intheworldofhisearth."Andthesamewordwhichhe used to express his frame towards God, תקחשמ , verse 30, "rejoicing,exulting,"heusethhereinreferenceuntohiswork,tointimatethatitwasonthesameaccountthatheissaidtorejoicebeforetheFatherandinthehabitable part of his earth; that is, on account of the work he hadundertaken. So also he expresseth his delight in the children of men,becauseof theconcernmentof thegloryofGod therein,by םיעושעש , thesame word whereby he declares the Father's delight in himself withrespectuntohiswork.

Andthesethingscannotreferuntothefirstcreation,seeingtheyregardםדא ינב ,"thechildrenofmen,"thesonsorposterityofhimwhowasatfirst

singlycreated.Andthesethingsarerevealedforourconsolationandthestrengtheningofourfaith,whereuntotheymaybeimproved;forifthereweresuchmutualdelightsbetweentheFatherandtheSoninthecounselandcontrivanceoftheworkofourredemptionandsalvation,andiftheSonsorejoicedintheprospectofhisownundertakinguntothatend,weneednotdoubtbutthathewillpowerfullyandeffectuallyaccomplishit.For all the difficulties of it lay open and naked under his eye, yet herejoiced in the thoughts of his engagement for their removal andconquest.HenowsawthelawofGodestablishedandfulfilled,thejusticeof God satisfied, his glory repaired, Satan under his feet, his worksdestroyed,sinputanendunto,withalltheconfusionandmiserywhichitbroughtintotheworld,—allmattersofeverlastingjoy.Hereweplacethefirst springof thepriesthoodofChrist, the first actingsofGod towardsmanforhisreparation.Andit isexpressedbythemutualdelightof theFather and Son in the work and effect of it, whereunto the Son wasdesigned; and this was intimate love, grace, complacency, and infinite

wisdom.Godforeseeinghowthedesignedeffectofloveandgraceintherecovery ofmankind by the interposition of his Sonwould issue in hisown eternal glory,was pleased therewith and rejoiced therein; and theSon, considering theobjectofhis loveand thepeculiarglory setbeforehim,delightedinthecounseloftheFather.WhereforethefoundationofChrist's priesthood, herein designed, was in love, grace, and wisdom,thoughinitsexerciseitrespectholinessandjusticealso.

16.And this also seems tobeexpressedby thepsalmist,Ps.2:7, "Iwilldeclarethedecree:theLORDhathsaiduntome,ThouartmySon;thisday have I begotten thee." The direct sense and importance of thesewords hath been declared in our Exposition on Heb. 1:5, 6; and thetestimonythat isgiven in themuntothedivinenatureofJesusChrist Ihave also formerly vindicated, Vindiciæ Evangelicæ; and I have in likemanner elsewhere declared the perverse iniquity of some of the laterJewishmasters,whowouldapplythispsalmsinglytoDavid,withoutanyrespectuntotheMessiah.ThisRashiconfesseththattheydoonpurposeto oppose the "heretics" or Christians. But this is contrary to theconceptionsandexpositionsofalltheirancientdoctors,andtheexpressfaith of their church whilst it continued; for from this place theyconstantlyacknowledgedthattheMessiahwastobetheSonofGod,—orrather,thattheSonofGodwastobetheMessiah.Hencewasthatinquiryofthehighpriest,Matt.26:63,"IadjuretheebythelivingGod,thatthoutelluswhetherthoubetheChrist,theSonofGod."Accordingtothefaithoftheirchurch,hetakes it forgrantedthat"theChrist"and"theSonofGod"were the same. The same confession on the sameprinciplemadeNathanael, John 1:49, "Thou art the Son of God; thou art the King ofIsrael." And Peter's confession, Matt. 16:16, John 6:69, "Thou art theChrist, theSonof the livingGod,"wasnothingbutadueapplicationofthe faith of the Judaical church unto the person of our Saviour; whichwasallthathethencalledfor."Unless,"saithhe,"yebelievethatIamhe,yeshalldieinyoursins."Andthisfaithofthechurchwasprincipallybuilton this testimony, where God expressly calls theMessiah his Son, andthatontheaccountofhiseternalgeneration.

So Maimonides, Jarchi himself, and Kimchi, do all confess that theirancients interpreted thispsalmof theMessiah.ThewordsofJarchiare

plain: נכון ולתשובתהמינים משמעו ולפי המשיח מלך על אתהענין דרשו רבותינועצמו דוד על Our"—;לפותרו masters expounded this psalm" (or, "theconstruction of it") "concerning the King Messiah; but as the wordssound, and that an answer may be returned unto the heretics, it isexpedient to interpret it ofDavidhimself."His confession isplain, thattheirancientdoctorslookedonthispsalmasaprophecyoftheMessiah,as is also expressly acknowledged byMaimonides and Kimchi in theirexpositions. But as to these words,המיניםולתשובת, "and for an answerunto theheretics," thereaderwillnot find themeither in theeditionofBasilorofVenice,—thatis,oftheBiblewiththeirMasoreticalcriticismsand rabbinical annotations,—being expunged by such as had theoversightof thoseeditions,orbefore razedoutof thecopies theymadeuseof.

A great number of instances of this sort, unto excellent advantage, arecollectedbythelearnedDrPococke,NotæMiscellan.,cap.viii.Andinthesameplace,thatwegonofartherforit,thesamelearnedauthorgivesusan account of the evasions invented by some of the Mohammedansagainsttheforceofthistestimony,whichyettheyallowtorespectJesusChrist, whom they will by no means grant to be the Son of God. Aprophet,ifweplease,heshallbe;butthatnonemaybelievehimtobetheSon of God, the impostor himself laid in provision in the close of hisKoran, in that summaryof hisMussulman confession, "He is oneGod,Godeternal,whoneitherbegettethnorisbegotten,andtowhomnoneisequal." The reasons of their infidelity are putid and ridiculous, as iscommonlyknown, and their evasionof this testimony a violent escape:fortheytellusthetextiscorrupted,andinsteadof"MySon,"itshouldbe"Myprophet;"andinsteadof"Ihavebegottenthee,"itshouldbe"Ihavecherished thee;" the formerwords in the Arabic language consisting ofthe same letters transposed, and the latter differing in one letter only;and the fancied allusion between or change of the words is not muchmoredistantintheHebrew.ButitisridiculoustosupposethattheJewshavecorruptedtheirowntext, totheruinousdisadvantageof theirowninfidelity.

17.Thereis,therefore,anillustrioustestimonyinthesewordsgivenuntotheeternalpre-existenceoftheLordChristinhisdivinenaturebeforehis

incarnation;andthiscauseththeadversariesofthatsacredtruthtoturnthemselvesintoallshapestoavoidtheforceofit.Hewithwhomwehavebefore concerned ourselves raiseth himself unto that confidence as todeny that the things mentioned in this psalm had any directaccomplishment in Jesus Christ; and his next attempt is to prove thatthese words, Ps. 22:16, "They piercedmy hands andmy feet," had norespectuntohim.Tothispurposedothheherediscourse:—

"Ea quæ hic dicuntur si litera urgeatur, nunquam in Jesu Christocompletasunt.Namejusdivinitatihæcnoncompetere,clarumest.Jamvero,necumnatusquidemexMariaest,historicehæcillievenerunt.Quienim sunt isti, quæso, populi, quæ gentes, qui reges, qui contra Jesumjamregemconstitutumconsurrexerunt?CertenecPilatus,quitamenrexnon erat, nec Herodes ei hoc nomine ut illum solio et dignitate regiadeturbarent illi, molesti fuerunt; neque consilia adversus ejus regnumcontulerunt,neccopiascollegerunt.ImoPilatusquamvisillumregemdiciaudiret, tamen liberare et dimittere paratus erat. Et Herodes adversuseumnonfremuit,sedhominemcontempsit,etillæsumcuminpotestatesuahaberetdimisit.PilatusJohan.18:35,fatetur, 'Genstuaetpontificestradiderunt te mihi;' soli ergo Judæi fuerunt hostes Jesu, et eorumconsilia adversus cumnon fuerunt inita; sed optatum finem consecuta;cujus contrarium hic narratur. In summa, tantus concursus, tantaconsectatio, tantus armorum strepitus, et apparatus bellicus, quantumhæcverbapsalmisignificant,nunquamcontraJesumextitit;prætereaistireges et populi dicunt, 'Dirumpamus vincula eorum,' etc. At Jesus necJudæis nec gentibus imperitavit, nec vincula injecit, nulla tributaimposuit, non leges præscripsit, quibus illos constrictos tenuisset, et aquibus illi liberari concupivissent. Nam siquis hæc ad doctrinam Jesuaccommodet,spiritualemetmysticumintroducetsensum,"etc.

Havingelsewherehandled,expounded,andvindicated this testimony, Ishouldnotherehavedivertedtotheconsiderationofthisdiscourse,haditnotbeentogiveaninstanceofthatextremeconfidencewhichthissortof men betake themselves unto when they are pressed with plainScripture testimonies; for not any of the Jews themselves,whodespisetheapplicationofthisprophecytoChristintheNewTestament,domoreperverselyargueagainsthisconcernmentthereinthanthismandoth.He

tells us, in the entrance of his discourse on this psalm, that all theHebrews,whoseauthorityintheinterpretationoftheScripturenosobermanwill despise, are against the application of this psalmuntoChrist.But as he is deceived if he thought that they all agree in denying thispsalmtobeaprophecyoftheMessiah(for,aswehaveshowed,theeldermasterswereofthatmind),sohethatshallbemovedwiththeauthorityof the later doctors in the interpretation of those places of Scripturewhich concern the promised Messiah, that is, Jesus Christ, and yetpretendhimself to be aChristian,will scarce retain the reputationof asoberpersonamongsuchasarenotstarkmad.However,noJewofthemallcanmoreperverselyopposethegospelthanthismanheredoth,aswillappearintheexaminationofwhathesays.

First,That the things spoken in thispsalm regard theLordChristwithrespect unto his divine nature alone, or as absolutely considered, noneeveraffirmedortaught;fortheyallregardhimasincarnate,orashewastobeincarnate,andasexalted,orashewastobeexalteduntohiskinglyruleandthrone.Butyetsomethingsherespokenaredistinctlyverifiedinhis divinenature, some inhis human, as I have elsewheredeclared. Ingeneral,theyallregardhispersonwithrespectuntohiskinglyoffice.Butwhatensuesinthisauthor,namely,thatthesethingsbelongnoneofthemproperlyuntoJesusChrist, isabove therateofordinaryconfidence.AlltheapostlesdonotonlyjointlyandwithoneaccordapplythethingsherespokenuntotheLordJesus,butalsogiveaclearexpositionofthewords,as a ground of that application,—a thing seldom done by the sacredwriters:Acts4:24–28,"TheylifteduptheirvoicetoGodwithoneaccord,andsaid,Lord,thouartGod,whichhastmadeheaven,andearth,andthesea,andallthatinthemis:whobythemouthofthyservantDavidhastsaid,Whydidtheheathenrageandthepeopleimaginevainthings?Thekingsoftheearthstoodup,andtherulersweregatheredtogetheragainstthe Lord, and against his Christ. For of a truth against thy holy childJesus, whom thou hast anointed, bothHerod, and Pontius Pilate, withtheGentiles,and thepeopleof Israel,weregathered together, for todowhatsoeverthyhandandthycounseldeterminedbeforetobedone."Intheir judgment, Herod and Pontius Pilate, with their adherents,—asexercisingsupremeruleandpowerinandoverthatpeople,withrespectunto themonwhom theydepended, andwhose authority they exerted,

namely, theRomans, thegreat rulersover theworld,—were the "kings"and"rulers" intended in thispsalm.Andsoalso the ם�ונ ,or"heathen,"theytooktobethe"Gentiles,"whoadhereduntoPilateintheexecutionofhisGentilepower,andthe םימאל mentionedtobe"thepeopleofIsrael."Letus, therefore,considerwhatthismanexceptsagainsttheexpositionand application of these words made by the apostles, and which theyexpressed as the solemn profession of their faith, andwe shall quicklyfind thatallhisexceptionsaremiserablyweakandsophistical. "Pilate,"he says, "was not a king." But he acted regal power, the power of asuprememagistrateamong them,andsuchareeverywherecalledkingsin the Scripture. Besides, he acted the power of the great rulers of theworld,whomadeuseofkingsasinstrumentsoftheirrule;sothatinandbyhimthepoweroftheGentileworldwasactedagainstChrist.Herodhegrantstohavebeenaking,whoyetwasinferiorinpowerandjurisdictionuntoPilate, and receivedwhat authorityhehadbydelegation from thesamemonarchwithPilatehimself.

Secondly,HedeniesthattheseoreitherofthemopposedChristastohiskingdom; for "Pilate moved once for his delivery, and Herod ratherscorned him than raged against his kingdom." But this unbridledconfidencewouldmuchbetterbecomeaJewthanoneprofessinghimselftobeaChristian.DidtheynotopposetheLordChrist?didtheynotrageagainsthim?Whopersecutedhim?Whoreviledhim?Whoapprehendedhimasa thieformurderer?whomockedhim, spituponhim, scourgedhim,crucifiedhim,ifnotwiththeirhands,yetwiththeirpower?Didtheynotopposehimastohiskingdom,whobyallwayspossibleendeavouredtohinderallthewaysandmeanswhatsoeverwherebyitwaserectedandestablished? Certainly never had prophecy a more sensibleaccomplishment.

Thirdly, And for what he adds in reference unto the Jews, that "theircounsels were not in vain against Christ, as those were that are herementioned, but obtained theirwished end," I cannot see how it can beexcusedfromagreatoutrageandexcessofblasphemy.Theydid,indeed,whateverthehandandcounselofGoddeterminedbeforetobedone;butthattheirowncounselswerenotvain,thattheyaccomplishedwhattheydesignedandaimedat, is thehighestblasphemy to imagine.They took

counselagainsthimasaseducerandablasphemer;theydesignedtoputanendtohiswork,thatnoneevershouldesteemhimorbelieveinhimastheMessiah,theSaviouroftheworld,theSonofGod;—wasthiscounseloftheirsnotinvain?didtheyaccomplishwhattheyaimedat?ThensaythereisnotawordoftruthinthegospelorChristianreligion.

Fourthly, For that "concourse of people, consultations, and noise andpreparationforwar,"whichthough,ashesays,"mentionedinthetext,hecannot find in the actings ofmen against the Lord Christ," it is all animagination of the same folly; for there is no mention of any suchpreparationforwarinthetextashedreamethof.Rageandconsultation,with a resolution to oppose the spiritual rule of the Son of God, areindeeddescribed,andwereallactuallymadeuseof,originallyagainstthepersonofChrist immediately,andafterwardsagainsthim inhisgospel,withtheprofessorsandpublishersofit.

Fifthly,He adds hereunto that "Christ ruled neither JewsnorGentiles;thathemadenolaws,norputanybondsuponthem,thattheymightbesaid to break." So answers Kimchi the testimony fromMic. 5:2, whereChristiscalledtherulerofIsrael."Answerthem,"saithhe,בישראלמשללאבו הםמשלו that"—,אבל Jesus ruled not over Israel, but they ruled overhim, and crucified him." But notwithstanding all this petulancy, hisenemies shall all of them one day know thatGod hathmade himbothLordandChrist;thatheisakingandalawgiverforever;thathecametoputtheholybandsandchainsofhislawsontheworld,whichtheyinvainstrive to reject and cast out of the earth, forhemust reignuntil all hisenemiesaremadehisfootstool.Itisgrantedthatinsomeofthesewordsspiritual things are figuratively expressed, but their literal sense is thatwhichthefigureintends;sothatnomysticorallegoricalsenseisheretobe inquiredafter, it being theLordChrist theSonofGod,with respectunto his kingly office, who is here treated of primarily and directly,howeveranyof theconcernmentsofhiskingdommightbetypedout inDavid;andhe it iswhosays, "Iwilldeclare thedecree: theLORDhathsaiduntome,ThouartmySon,thisdayhaveIbegottenthee."

18. The foundation of this expression is laid in the divine and eternalfiliation of the Son of God, as I have elsewhere evinced; but the thingdirectlyexpressed isspoken inreferenceunto themanifestation thereof

inandafterhisincarnation.HethatspeaksthewordsistheSonhimself;andheisthepersonspokenunto,asPs.110:1,"TheLORDsaiduntomyLord,"whereinthesameeternaltransactionbetweentheFatherandSonisdeclared.Sohere,"TheLORD,"thatistheFather,"hathsaiduntome."How?Bythewayofaneternalstatute,law,ordecree.AshewastheSonofGod,soGoddeclaresuntohimthatintheworkhehadtodoheshouldbe his Son, and he would be his Father, andmake him his first-born,higherthanthekingsoftheearth.Andthereforearethesewordsappliedseveralwaysunto themanifestationofhisdivine filiation.For instance,hewas "declared to be the Son ofGodwith power, by the resurrectionfromthedead,"Rom.1:4.And thisverydecree, "ThouartmySon, thisdayhaveIbegottenthee,"isusedbyourapostletoprovethepriesthoodofChrist,whichwasconfirmeduntohimtherein,Heb.5:5;andthiscouldno otherwise be but that God declared therein unto him, that in thedischarge of that office, as also of his kingdom and rule, he wouldmanifestanddeclarehimsotobe.Itappears,therefore,thattherewereeternal transactions between the Father and Son concerning theredemptionofmankindbyhisinterpositionormediation.

EXERCITATIONXXVIII

FEDERALTRANSACTIONSBETWEENTHEFATHERANDTHESON

1. Personal transactions between the Father and Son about theredemptionofmankind,federal.2.ThecovenantsbetweenGodandmanexplained.3."Fœdus,"acovenant,whencesocalled.4.Συνθήκη,whynotusedbytheLXX.5.Thevarioususeof תירב intheScriptures—Thetablesofstone,howcalledthecovenant;andtheark—Thesameuseofσυνθήκη—Thecertainnatureofacovenantnotpreciselysignifiedbythisword.6.Covenants how ratified of old. 7. Things required to a complete andpropercovenant.8.Ofcovenantswithrespectuntopersonalservices.9.ThecovenantbetweenFatherandSonexpress—HowthereintheFatherisaGoduntohim,andtheSonlessthantheFather.10.JointcounseloftheFatherandSoninthiscovenant,asthefoundationofit.11.Thewillofthe Father in this covenant absolutely free. 12. The will of the Sonengaged inthiscovenant—TheSonofGodundertakes forhimselfwhenclothedwithournature.13.ThewillofGodhowthesameinFatherandSon,yetactingdistinctlyintheirdistinctpersons.14.Thingsdisposedofinacovenanttobeinthepowerofthemthatmakeit—Thistheymaybetwoways: first, absolutely; secondly,byvirtueof the compact itself. 15.Thesalvationofsinnersthematterofthiscovenant,orthethingdisposedof,tothemutualcomplacencyofFatherandSon.16.Thegeneralendofthis covenant the manifestation of the glory of God—Wherein thatconsists—Whatdivinepropertiesarepeculiarlyglorifiedthereby.17.Theespecialgloryof theSontheendof thiscovenant;what it is. 18.Meansand way of entering into this covenant—Promisesmade to the Son, asincarnate, of assistance, acceptance and glory—The true nature of themeritofChrist.19.ThingsprescribedtotheLordChristinthiscovenantreducedtothreeheads—Thesacredspringofhispriesthooddiscovered.20.TheoriginalreasonandnatureofthepriesthoodofChrist—Occasionanduse of priesthood and sacrifices under the law. 21. The sumof thewhole—NecessityofChrist'spriesthood.

1. OUR next inquiry is after the nature of those eternal transactionswhich, ingeneral,wehavedeclared fromtheScripture inour foregoing

Exercitation.Andthesewerecarriedon"permodumfœderis,""bywayofcovenant,"compact,andmutualagreement,betweentheFatherandtheSon;foralthoughitshouldseemthatbecausetheyaresingleactsofthesamedivineunderstandingandwill,theycannotbeproperlyfederal,yetbecause thosepropertiesof thedivinenatureareacteddistinctly in thedistinct persons, they have in them the nature of a covenant. Besides,thereisinthemasuppositionofthesusceptionofourhumannatureintopersonal unionwith the Son.On the consideration hereof he comes tohaveanabsolutedistinctinterest,andtoundertakeforthatwhichishisownworkpeculiarly.AndthereforearethosecounselsofthewillofGod,whereinliesthefoundationofthepriesthoodofChrist,expresslydeclaredasacovenantintheScripture;forthereisinthemarespectuntovariousobjects and various effects, disposed into a federal relation one toanother.Ishalltherefore,inthefirstplace,manifestthatsuchacovenanttherewas between the Father and the Son, in order to thework of hismediation, called therefore the covenant of theMediator or Redeemer;andafterwardsIshallinsistonthatinitinparticularwhichistheoriginalofhispriesthood.

2.First,wemustdistinguishbetweenthecovenant thatGodmadewithmen concerning Christ, and the covenant that he made with his Sonconcerningmen.ThatGodcreatedmaninandunderthetermsandlawofacovenant,withaprescriptionofdutiesandpromiseofreward,isbyall acknowledged. After the fall he entered into another covenant withmankind,which, fromtheprinciple,nature,andendof it, is commonlycalled the covenant of grace. This, under several forms of externaladministration,hathcontinuedeversinceinforce,andshalldosototheconsummation of all things. And the nature of this covenant, as beingamong the principal concernments of religion, hath been abundantlydeclared and explained by many. The consideration of it is not ourpresent business. That theLord JesusChristwas the principal subject-matter of this covenant, the undertaker in it and surety of it, theScriptures expresslydeclare: for the greatpromiseof itwas concerninghim and his mediation, with the benefits that should redound untomankindtherebyingraceandglory;andthepreceptivepartofitrequiredobedienceinanduntohimnewanddistinctfromthatwhichwasexactedby the law of creation, although enwrapping all the commands thereof

also.Andhewasthesuretyofit,inthatheundertookuntoGodwhateverbythetermsofthecovenantwastobedoneforman,toaccomplishitinhisownperson,andwhateverwastobedoneinandbyman,toeffectitbyhisownSpiritandgrace;thatsothecovenantoneverysidemightbefirm and stable, and the ends of it fulfilled. This is not that which atpresentweinquireinto;butitisthepersonalcompactthatwasbetweenthe Father and the Son before the world was, as it is revealed in theScripture,thatistobedeclared.

3.Toclearthings inourway,wemusttreatsomewhatof thenameandnature of a covenant in general. TheHebrews call a covenant תירב , theGreeks συνθήκη, and the Latins "fœdus;" the consideration of whichwords may be of some use, because of the original and most famoustranslations of the Scripture. "Fœdus" some deduce "a feriendo," from"striking." And this was from themanner ofmaking covenants, by thestrikingofthebeasttobesacrificedintheirconfirmation;forallsolemncovenants were always confirmed by sacrifice, especially between Godand his people. Hence are they said to "make a covenant with him bysacrifice," Ps. 50:5, offering sacrifice in the solemn confirmation of it.AndwhenGodsolemnlyconfirmedhiscovenantwithAbraham,hediditby causing a token of his presence to pass between the pieces of thebeastsprovidedforsacrifice,Gen.15:17,18.SowhenhemadeacovenantwithNoah,itwasratifiedbysacrifice,Gen.8:20–22,9:9,10.Andtolookbackwards, it is not improbable but that, upon the giving of the firstpromise, and laying the foundation of thenew covenant therein,Adamofferedthebeastsinsacrificewithwhoseskinshewasclothed.AndhowtheoldcovenantatHorebwasdedicatedwiththebloodofsacrifices,ourapostledeclares,Heb.9:18–20,fromExod.24:5–8.Andallthiswastoletus know that no covenant could ever bemade between God andman,after theentranceof sin,butupon theaccountof thatgreat sacrificeofour High Priest which by those others was represented. Hence is thephrase, "fœdera ferire," "to strike a covenant:" Cicero pro Cœlio, [cap.xiv.,] "Ideone ego pacem Pyrrhi diremi, ut tu amorum turpissimorumquotidie fœdera ferires?" "Fœdera," "ferire," and "percutere," have thesame rise andoccasion.And theHebrewsalso express themakingof acovenantbystrikinghands,thoughwithrespectuntoanotherceremony.Some derive theword "a porcâ fœde cæsâ;" for a hogwas clean in the

devil'ssacrifices:—

"Cæsâjungebantfœderaporcâ."—Virg.Æn.,viii,641.

Andhencewastheancientformulaofratifyingcovenantsbythestrikingand therewithkillingof ahog,mentionedby theRomanhistorian,Liv.1:24, "Qui prior defexit publico consilio dolomalo, tu illum Jupiter sicferito, ut ego hunc porcum hodie feriam; tantoquemagis ferito quantomagispotespollesque;"uponthepronouncingofwhichwordshekilledthehogwithastone.Andtherewasthesameintentionamongthemwho,inmakingacovenant,cutabeastinpieces,layingoneequalpartagainstanother, and so passing between them; for they imprecated as it wereupon themselves that theymight be sodestroyed and cut intopieces iftheystoodnotuntothetermsofthecovenant.SeeJer.34:18–20,whererespectishadtothecovenantmadewiththekingofBabylon.Butintheuseandsignificationofthiswordwearenotmuchconcerned.

4. TheGreekword is συνθήκη, and so it is constantly used in all goodauthors for a solemn covenant between nations and persons. Only thetranslation of the LXX. takes no notice of it; for observing that תירב ,"berith,"intheHebrewwasofalargersignification,applieduntothingsof another nature than συνθήκη (denoting a precise compact orconvention) could be extended unto, they rendered it constantly byδιαθήκη,whereofwemust treat elsewhere.Gen. 14:13, they render ילעב

תירב , "covenanters," by συνωμόται, "confederati," or "conjurati,""confederates sworn together."Whereforeof thewordσυνθήκη there isno use in this matter; and the nature of the thing intended must beinquiredinto.

5. תירבislargelyandvariouslyusedintheOldTestament,norarelearnedmenagreed from what original it isderived.ארב , and הרב , and ררב , are considered to this

purpose.

Sometimesit intendsnomorebutpeaceandagreement,althoughtherewerenocompactorconventionuntothatpurpose:forthisistheendof

all covenants,which are of three sorts, as theMacedonian ambassadordeclared to theRomans; for either theyarebetween the conquerorandtheconquered,orbetweenenemiesinequalpower,orbetweenthosewhowereneverengagedinenmity.Theendofallthesesortsofcovenantsismutual peace and security. Hence they are expressed by תירב , "acovenant." So Job 5:23, ךתירב הדשה ינכא־םע ;—"Thy covenant shallbe with the stones of the field." Say we, "Thy league shall be;" that is,'Thoushalthavenohurtfromthem.'And,Hos.2:18,acovenantissaidtobemadewith the beasts of the field, and the fowls of heaven, and thecreeping things of the earth. Security from damage by them, and theirquiet use, is called a covenant metonymically and metaphorically,becausepeaceandagreementaretheendofcovenants.

Secondly,Synecdochically,thelawwrittenonthetwotablesofstonewascalledthecovenant:Exod.34:28,"Hewroteuponthetablesthewordsofthe covenant, the ten commandments." Now, this law was purelypreceptive,andaneffectofsovereignauthority,yetisitcalledacovenant.Butthisitisnotabsolutelyinitsownnature,seeingnomereprecept,norsystem of precepts as such, nor any mere promise, can be a covenantproperlysocalled;butitwasaprincipalpartofGod'scovenantwiththepeople, when accepted by them as the rule of their obedience, withrespect unto the promises wherewith it was accompanied. Hence thetablesofstonewhereonthislawwaswrittenarecalled"Thetablesofthecovenant:" Deut. 9:11, ת וחל םינבאה תחל ינש־תא

תירבה ;—"The two tables of stone, the tables of thecovenant."ThesetableswerefirstmadebyGodhimself,Exod.31:18,andgiven into the hands of Moses; and when they were broken, he wascommanded לספ , to effigiate them, or cut stones after their image, intotheir likeness,forthefirstwereseenonlybyhimself,Deut.10:11;Exod.34:1. And when they were broken, whereby their use and significationceased,theywerenotkeptasrelics,thoughcutandwrittenbythefingerordivinepowerofGod,—whichdoubtlessthesuperstitionofsucceedingageswouldhaveattempted;butthetruemeasureofthesacrednessofanythingexternalisusebydivineappointment.Andalsothearkwashencecalled "the ark of the covenant," and sometimes "the covenant" itself,because the two tablesofstone, the tablesof thecovenant,were in it, 1Kings8:9.

So among the Grecians, the tables or rolls wherein covenants werewritten, engraven, or enrolled, were called συνθῆκαι. So Demosthenes,ΚατὰὈλμπιοδ.κεφ.ιβʼ:Συγχωρῶἀνοιχθῆναιτάςσυνθήκαςἐνταυθοῖἐπίτοῦ δικαστηριου·—"I require that the covenantsmaybeopenedhere inthe court," or "before the judgment-seat;" that is, the rollswherein theagreementwaswritten.AndAristot.Rhetor. lib. i.:Οποῖοι γάρἄν τινεςὦσινοἱἐπιγεγραμμένοι,ἢφυλάττοντες,τούτοιςαἱσυνθῆκαιπισταίεἰσι·—"Covenants are of the same credit with those that wrote and keepthem;"thatis,thewritingswhereinsuchconventionsarecontained.Forcovenants that were solemnly entered into between nations wereengraveninbrass,astheleagueandcovenantmadebetweentheRomansandJewsinthedaysofJudasMaccabeus,1Mac.8:22;orinmarble,asthatoftheMagnesiansandSmyrnians,illustratedbythelearnedSelden;andothercovenantswereenrolledinparchmentbypublicnotaries.

Thirdly, An absolute promise is also called תירב , "a covenant," thecovenantofGod:Isa.59:21, "As forme, this ismycovenantwith them,saiththeLORD;MySpiritthatisuponthee,andmywordswhichIhaveputinthymouth,shallnotdepartoutofthymouth."AndGodalsocallshis decree constitutive of the law of nature and its continuance hiscovenant:Jer.33:20,"ThussaiththeLORD;Ifyecanbreakmycovenantoftheday,andmycovenantofthenight,thatthereshouldnotbedayandnightintheirseason."

ItisthereforecertainthatwhereGodspeaksofhiscovenant,wecannotconclude that whatever belongs unto a perfect, complete covenant istherein intended. And they do but deceive themselves who, from thenameofacovenantbetweenGodandman,doconcludealwaysuntothenatureandconditionsofit;forthewordisusedingreatvariety,andwhatis intended by it must be learned from the subject-matter treated of,seeingthereisnopreceptorpromiseofGodbutmaybesocalled.

6.Inthemakingofcovenantsbetweenmen,yea,inthecovenantofGodwith men, besides that they were always conceived "verbis expressis,"therewas some sign and token added, for their confirmation.Thiswasgenerally theslayingof somecreature,and thedividingof it intoparts,beforementioned. Hence "sancire fœdus" and "sanctio fœderis" are "asanguine,"fromthebloodshedintheirconfirmation.Oftheslayingofa

beast there ismention in allwhohave spokenof ancient covenants. SowasitinthatbetweentheRomansandAlbans,whoseformisreportedbyLivy,asthatwhosetraditionwasofgreatestantiquityamongthem.Andthere are likewise instances of the division of the slain beasts into twoparts,likewhatweobservedbeforeconcerningAbraham,andtheprincesof Judah in Jeremiah:ΟἱΜολοττοὶ ἐν τοῖςὀρκωμοσίαις κατακόπτοντεςεἰςμικράτοῦςβοῦςτὰςσυνθήκαςἐποιούντο,Herod.;—"TheMolossiansin their confederations cut oxen into small pieces, and so entered intocovenants."Andhow thesepiecesorpartsweredisposedLivydeclares,lib. xxxix.: "Prior pars ad dextram cum extis, posterior ad lævam viæponitur; inter hanc divisam hostiam copiæ armatæ traducuntur." Andhence it is that תרכ , which signifies "to cut" or "divide," is used in theScriptureabsolutelyforthemakingofacovenant,withoutanyadditionof1 , תירב Sam. 20:16, 1 Kings 8:9. And although such outward things didnever belong unto the essence of a covenant, yet were they usefulsignifications of fidelity, intended and accepted in the performance ofwhatwasengagedinit;andthereforeGodhimselfnevermadeacovenantwithmen but he always gave them a token and visible pledge thereof.Andwhosoever is interested in the covenant itself hath thereby a rightunto and is obliged to the use of the sign or token, according toGod'sappointment.

7. An absolutely complete covenant is a voluntary convention, pact, oragreement,betweendistinctpersons,abouttheorderinganddisposalofthingsintheirpower,untotheirmutualconcernandadvantage:—

(1.) Distinct persons are required unto a covenant, for it is a mutualcompact. As "amediator is not of one,"—that is, theremust be severalparties,andthoseatvariance,orthereisnoroomfortheinterpositionofamediator,Gal.3:20,—soacovenant,properlysocalled,isnotofone.Inthelargesensewherein תירב istaken,aman'sresolutioninhimselfwithrespectuntoanyespecialendorpurposemaybecalledhiscovenant,asJob 31:1, "I made a covenant withmine eyes." And so God calleth hispurposeordecreeconcerningtheorderlycourseofnatureintheinstancebefore given. But a covenant, properly so called, is the convention oragreementoftwopersonsormore.

(2.)Thisagreementmustbevoluntaryandofchoiceupontheelectionof

the terms convented about. Hence תירב is by some derived from ארב ,whichsignifies"tochoose"or"elect;"forsuchchoiceisthefoundationofallsolemncovenants.Whatisproperlysoisfoundedonafreeelectionofthe terms of it, upon due consideration and a right judgmentmade ofthem.Hence,whenonepeople isbrokeninwarorsubduedbyanother,whoprescribetermsuntothem,whichtheyareforcedasitweretoacceptfor thepresentnecessity, it isbutan imperfectcovenant,and,as thingsareintheworld,notliketobefirmorstable.Sosomelegatesansweredinthe senate ofRomewhen their peoplewere subdued, "Pacemhabebitisqualemdederitis;sibonam,firmametstabilem,sinhauddiuturnam."

(3.) The matter of every righteous and complete covenant must be ofthings in the power of them who convent and agree about them;otherwise any, yea themost solemn compact, is vain and ineffectual.Asonordaughterintheirfather'shouse,andunderhiscare,makingavowor covenant for the disposal of themselves, can give no force unto it,because theyarenot in their ownpower.Hence,whenGod invites andtakesmenintothecovenantofgrace,whereuntobelongsarestipulationoffaithandobedience,whicharenotabsolutelyintheirownpower,thatthe covenant may be firm and stable he takes upon himself to enablethemthereunto;andtheefficacyofhisgraceuntothatpurposeisofthenature of the covenant. Hence, when men enter into any compactwhereinonepartytakesonitselftheperformanceofthatwhichtheotherthinks to be, but is not, really in its power, there is dolusmalus in it,which enervates and disannuls the covenant itself. And many suchcompactswererescindedbythesenateandpeopleofRome,whichweremade by their generals without their consent; as those with the GaulswhobesiegedtheCapitol,andwiththeSamnites,attheFurcæCaudinæ.

Lastly,Theendofacovenantisthedisposalofthethingsaboutwhichthecovenant ismade to themutual content and satisfaction of all personsconcerned.Hencewastheancientform,"Quodfelixfaustumquesithuicetillipopulo."Ifeitherpartybeabsolutelyandfinallydetrimentedbyit,itisnoabsolute,free,orvoluntarycovenant,butanagreementofamixednature,wheretheconsentofonepartyisgivenonlyfortheavoidingofagreater inconvenience. And these things we shall find of use in ourprogress.

8. As all these things concur in every equal compact, so there is anespecialkindofcovenant,dependingsolelyonthepersonalundertakingsandservicesofonepartyinorderuntothecommonendsofthecovenant,or themutual satisfactionof the covenanters. So it is in all agreementswhere any thing is distinctly and peculiarly required of one party. Andsuchcovenantshavethreethingsinthem:—(1.)Aproposalofservice;(2.)A promise of reward; (3.) An acceptance of the proposal, with arestipulation of obedience out of respect unto the reward. And thisindispensably introduceth an inequality and subordination in thecovenanters as to the common ends of the covenant, however on otheraccounts theymaybeequal; forhewhoprescribes thedutieswhicharerequiredinthecovenant,andgiveththepromisesofeitherassistanceinthemorarewarduponthem,isthereinandsofarsuperioruntohim,orgreater than he who observeth his prescriptions and trusteth unto hispromises.Ofthisnature is thatdivinetransactionthatwasbetweentheFather and Son about the redemption of mankind. There was in it aprescriptionof personal services,with a promise of reward; and all theother conditions, also, of a complete covenant before laid down areobservedtherein.Andthiswemustinquireinto,asthatwhereindothliethefoundationandoriginalofthepriesthoodofChrist.

9.First,Unto aproper covenant it is required that it bemadebetweendistinctpersons.SuchhaveIelsewhereprovedtheFatherandSontobe,and in this discourse I do take that fundamental principle of ourprofession as granted. That there were eternal transactions in generalbetween those distinct persons, with respect unto the salvation ofmankind, hath been evinced in the foregoing Exercitation. That thesewerefederal,orhadinthemthenatureofacovenant,isnowfurthertobemanifested.AndingeneralthisisthatwhichtheScriptureintends,whereGod,that is theFather, iscalledbytheSonhisGod,andwherehesaysthathewillbeuntohimaGodandaFather;forthisexpressionofbeingaGoduntoanyoneisdeclarativeofacovenant,andisthewordwherebyGodconstantlydeclareshisrelationuntoanyinawayofcovenant,Jer.31:33,32:38;Hos.2:23.

ForGod,declaringthathewillbeaGoduntoany,engagethhimselfuntotheexerciseofhisholyproperties,whichbelonguntohimasGod,intheir

behalf and for their good; and this is not without an engagement ofobediencefromthem.Now,thisdeclarationtheScriptureaboundsin:Ps.16:2,"ThouhastsaiduntotheLORD,ThouartmyLord."ThesearethewordsoftheSonuntotheFather,asisevidentfromverses9–11.Ps.22:1,"MyGod,myGod." Ps. 40:8, "I delight to do thywill,OmyGod." Ps.45:7,"God,thyGod,hathanointedthee."Micah5:4,"HeshallstandandfeedinthestrengthoftheLORD,inthemajestyofthenameoftheLORDhisGod."John20:17,"IascenduntomyFatherandyourFather,andtomyGodandyourGod."Rev.3:12,"IwillmakehimapillarinthetempleofmyGod;… and Iwillwrite uponhim thenameofmyGod, and thenameofthecityofmyGod."Allwhichexpressionsarguebothacovenantandasubordinationtherein.

AndonthisaccountitisthatourSavioursayshisFatherisgreaterthanhe,John14:28.Thisplace,Iconfess,theancientsexpoundunanimouslyofthehumannatureonly,toobviatetheArians,whoascribeduntohimadivinenature,butmade,andabsolutelyinitselfinferiortothenatureofGod.ButtheinferiorityofthehumannatureuntoGodortheFatherisathingsounquestionableasneedednodeclarationorsolemnattestation,andthementionof it isnowaysuiteduntothedesignof theplace.ButourSaviourspeakswithrespectuntothecovenantengagementthatwasbetween theFatherandhimself as to theworkwhichhehad todo: fortherein,asweshall furthermanifest, theFatherwas theprescriber, thepromiser, and lawgiver; and the Son was the undertaker upon hisprescription, law, and promises. He is, indeed, in respect of his divinepersonality,saidtobe"GodofGod."Nomoreisintendedherebybutthatthe person of the Son, as to his personality, was of the person of theFather, who communicated his nature and life unto him by eternalgeneration.ButtheFatheronthataccountisnotsaidtobehisGod,ortobeaGoduntohim,whichincludestheactingofdivinepropertiesonhisbehalf,andadependenceontheothersideonhimwhoissoaGoduntohim.Andthishathitssolefoundationonthatcovenantandtheexecutionofitwhichweareintheconsiderationof.

10.Again;thetransactionsbeforeinsistedonanddeclaredareproposedtohavebeenbythewayof"counsel,"fortheaccomplishmentoftheenddesigned in a covenant: Zech. 6:13, ןיב היהת םולש תצעו

םהינש . The counsel about peace-making between God and manwas "between themboth;" that is, the twopersons spokenof,—namely,theLordJehovah,andhewhowastobe חמצ ,"TheBranch."Andthiswasnotspokenofhimabsolutelyashewasaman,orwastobeaman,forsotherewasnotproperly הצע ,or"counsel,"betweenGodandhim;"forwhohath known the mind of the Lord? or who hath been his counsellor?"Rom. 11:34.And,besides, theSon inhishumannaturewasmerely theservantoftheFathertodohiswill,Isa.42:1.ButGodtakesthiscounselwithhimashewashiseternalWisdom,onlywithrespectuntohisfutureincarnation;forthereinhewastobeboththe"BranchoftheLORD,"and"thefruitoftheearth,"Isa.4:2.Hereuntoregardalsoishadinhisname:Isa9:6,"HeshallbecalledWonderful,Counsellor;"forthesetitles,withthose that follow, do not absolutely denote properties of the divinenature, though they are such divine titles and attributes as cannot beascribeduntoanybuttohimwhoisGod;butthereisinthemarespectuntotheworkwhichhehadtodoashewastobea"childborn"and"asongiven"untous.Andonthesameaccountishecalled"TheeverlastingFather,"anamenotproperuntothepersonoftheSonwithmererespectuntohispersonality.Thereis,therefore,aregardinituntotheworkhehadtodo,whichwastobeafatheruntoalltheelectofGod.Andthereinalso was he "The Prince of Peace,"—he who is the procurer andestablisher of peace between God and mankind. On the same accountGod speaking of him, says that he is יתימע רבנ יער ,—"My shepherd,and themanmy fellow,"Zech. 13:7; suchanoneaswithwhomhehadsweetened and rejoiced in secret counsel, as Ps. 55:14, according untowhatwasbeforedeclaredonProv.8:30,31.

11.Particularly,thewilloftheFatherandSonconcurredinthismatter;whichwasnecessary,thatthecovenantmightbevoluntaryandofchoice.And the original of the whole is referred to the will of the Fatherconstantly. Hence our Lord Jesus Christ on all occasions declaressolemnlythathecametodothewilloftheFather:"Lo,Icometodothywill,OGod,"Ps.40:6–8;Heb.10:5–10;forinthisagreementthepartofthe enjoiner, prescriber, and promiser,whosewill in all things is to beattendedunto, is on theFather.Andhiswillwasnaturally at a perfectlibertyfromengaginginthatwayofsalvationwhichheaccomplishedbyChrist.Hewasatlibertytohaveleftallmankindundersinandthecurse,

ashedidalltheangelsthatfell;hewasatlibertyutterlytohavedestroyedtheraceofmankindthatsprangfromAdaminhisfallenestate,eitherintherootofthem,orinthebrancheswhenmultiplied,ashealmostdidintheflood,andhavecreatedanotherstockorraceofthemuntohisglory.Andhence theactingofhiswillherein is expressedbygrace,—which isfree,oritisnotgrace,—andissaidtoproceedfromloveactingbychoice;all arguing thehighest liberty in thewillof theFather,John3:16;Eph.1:6.

Andthesameisfurtherevidencedbytheexerciseofhisauthority,bothinthecommissionandcommandsthathegaveuntotheSon,asincarnate,forthedischargeoftheworkthathehadundertaken;fornoneputsforthhisauthoritybutvoluntarily,orbyandaccordinguntohisownwill.Now,heboth sent theSon, and sealedhim, andgavehimcommands;whichareallactsofchoiceandliberty,proceedingfromsovereignty.Letnone,then, once imagine that this work of entering into covenant about thesalvation of mankind was any way necessary unto God, or that it wasrequiredbyvirtueofanyoftheessentialpropertiesofhisnature,sothathe must have done against them in doing otherwise. God was hereinabsolutelyfree,ashewasalsoinhismakingofallthingsoutofnothing.He could have left it undone without the least disadvantage unto hisessential gloryor contrarietyuntohisholynature.Whatever, therefore,wemay afterwards assert concerning the necessity of satisfaction to begiven unto his justice, upon the supposition of this covenant, yet theenteringintothiscovenant,andconsequentlyallthatensuedthereon,isabsolutelyresolvedintothemerewillandgraceofGod.

12.ThewilloftheSonalsowasdistinctherein.Inhisdivinenatureandwillheundertookvoluntarilyfortheworkofhispersonwhenthehumannatureshouldbeunitedthereunto,whichhedeterminedtoassume; forwhat is spoken of the second person is spoken with respect unto hispurposetoassumeournature,fortheobediencewhereof,inallthatwasto be done upon it or by it, he undertook. This the Scripture fullydeclares, and that for a double end:—First, To demonstrate that thethings which he underwent in his human nature were just and equal,inasmuch as himself whose it was voluntarily consented thereunto.Secondly, To manifest that those very acts which he had in command

fromhisFatherwerenolesstheactsofhisownwill.Wherefore,asitissaidthattheFatherlovedus,andgavehisSontodieforus;soalsoitissaidthattheSonlovedus,andgavehimselfforus,andwashedusinhisownblood.ThesethingsproceededfromandwerefoundedinthewilloftheSonofGod;anditwasanactofperfectlibertyinhimtoengageintohis peculiar concernments in this covenant. What he did, he did bychoice, in a way of condescension and love. And this his voluntarysusceptionof thedischargeofwhathewastoperform,accordingtothenature and terms of this covenant,was the ground of the authoritativemission, sealing, and commanding, of the Father towards him. See Ps.60:7, 8; Heb. 10:5; John 10:17, 18. And whatever is expressed in theScripture concerning the will of the human nature of Christ, as it wasengagedinandbentuponitswork,itisbutarepresentationofthewilloftheSonofGodwhenheengagedintothisworkfrometernity.Sothenhefreelyundertooktodoandsufferwhateveronhispartwasrequired;andthereinownshimselftheservantoftheFather,becausehewouldobeyhiswillandservehispurposesinthenaturewhichhewouldassumeforthatend,Isa.42:1,6,49:8,9;Zech.13:7;andthereinacknowledgethhimtobehisLord,Ps.16:2,untowhomheowedallhomageandobedience:forthismindwas inhim, thatwhereashewas in the formofGod,hehumbledhimself unto this work, Phil. 2:5–8, and by his own voluntary consentwas engaged therein. Whereas, therefore, he had a sovereign andabsolutepoweroverhisownhumannaturewhenassumed,whateverhesubmittedunto, itwasnoinjuryuntohim,norinjusticeinGodtolayitonhim.

13.Butthissacredtruthmustbeclearedfromanobjectionwhereuntoitseemsobnoxious,beforewedoproceed."Thewill isanaturalproperty,and therefore in the divine essence it is but one. The Father, Son, andSpirit,havenotdistinctwills.TheyareoneGod,andGod'swillisone,asbeing an essential property of his nature; and therefore are there twowillsintheonepersonofChrist,whereasthereisbutonewillinthethreepersonsoftheTrinity.How,then,canitbesaidthatthewilloftheFatherand the will of the Son did concur distinctly in the making of thiscovenant?"

Thisdifficultymaybesolvedfromwhathathbeenalreadydeclared; for

suchisthedistinctionofthepersonsintheunityofthedivineessence,asthat they act in natural and essential acts reciprocally one towardsanother,—namely, in understanding, love, and the like; they know andmutually loveeachother.Andastheysubsistdistinctly,sotheyalsoactdistinctlyinthoseworkswhichareofexternaloperation.Andwhereasalltheseactsandoperations,whetherreciprocalorexternal,areeitherwithawillorfromafreedomofwillandchoice,thewillofGodineachperson,astothepeculiaractsascribeduntohim,ishiswillthereinpeculiarlyandeminently,thoughnotexclusivelytotheotherpersons,byreasonoftheirmutualin-being.ThewillofGodastothepeculiaractingsoftheFatherinthismatteristhewilloftheFather,andthewillofGodwithregarduntothepeculiaractingsoftheSonisthewilloftheSon;notbyadistinctionof sundrywills,butby thedistinctapplicationof the samewillunto itsdistinctactsinthepersonsoftheFatherandtheSon.Andinthisrespectthe covenant whereof we treat differeth from a pure decree; for fromthesedistinctactingsof thewillofGodintheFatherandtheSontheredothariseanewhabitudeorrelation,which isnotnaturalornecessaryunto them, but freely taken on them. And by virtue hereof were allbelieverssavedfromthefoundationoftheworld,upontheaccountoftheinterposition of the Son ofGod antecedently unto his exhibition in theflesh;forhencewasheesteemedtohavedoneandsufferedwhathehadundertakenso todo,andwhich, through faith,was imputedunto themthatdidbelieve.

14. Moreover, a covenant must be about the disposal of things in thepowerof themthatenter into it,otherwise it isnullor fraudulent.Andthus thingsmay be two ways;—first, Absolutely; secondly, By virtue ofsomeconditionorsomethinginthenatureofthecovenantitself.

(1.) Things are absolutely in the power of persons, when they arecompletely at their disposal antecedently unto the consideration of anycovenantoragreementaboutthem;asinthecovenantofmarriage,wheretheseveralpersonsengagingaresuijuris,—theyhaveanabsolutepowerinthemselvestodisposeoftheirownpersonswithrespectuntotheendsofmarriage.So it is inallcovenants.Whenthethingstobedisposedofaccording to the limitations of the covenant are lawful and goodantecedentlyuntoanyagreementmadeaboutthem,andbecausetheyare

inthepowerofthecovenanters,theymaybedisposedofaccordingtotheterms of the compact. So was it in this covenant. To do good untomankind,tobringthemuntotheenjoymentofhimself,wasabsolutelyinthepowerof theFather.And itwas in thepowerof theSon toassumehuman nature, which becoming thereby peculiarly his own, he mightdisposeofituntowhatendhepleased,savingtheunionwhichensuedonitsassumption,forthiswasindissoluble.

(2.)Again,somethingsaremadelawfulorgood,orsuiteduntotheglory,honour, or satisfaction and complacency, of them that make thecovenant, by virtue of somewhat arising in or from the covenant itself.AndofthissortaremostofthethingsthataredisposedinthecovenantbetweentheFatherandtheSonunderconsideration.Theybecomegoodanddesirable,andsuiteduntotheirgloryandhonour,notasconsideredabsolutely and in themselves, but with respect unto that order,dependence, andmutual relation, that they are cast into by and in thecovenant.

Such was the penal suffering of the human nature of Christ under thesentence and curse of the law. This in itself absolutely considered,withoutrespectuntotheendsof thecovenant,wouldneitherhavebeengoodinitself,norhavehadanytendencyuntothegloryofGod;forwhatexcellency of the nature of God could have been demonstrated in thepenal sufferings of one absolutely and in all respects innocent?Nay, itwasutterlyimpossiblethataninnocentperson,consideredabsolutelyassuch,shouldsufferpenallyunderthesentenceandcurseof the law;forthe law denounceth punishment unto no such person. Guilt andpunishmentarerelated;andwhere theone isnot, real,orsupposed,orimputed, the other cannot be. But now, in the terms of this covenant,leading unto the limitations anduse of these sufferings, they aremadegood,andtenduntothegloryofGod,asweshallsee.Sothepardoningand saving of sinners absolutely could have had no tendency unto thegloryofGod; forwhatevidenceofrighteousnesswouldtherehavebeentherein,thatthegreatRulerofalltheworldshouldpassbytheoffencesofmen without animadverting upon them? What justice would haveappeared, or what demonstration of the holiness of the nature of Godwouldtherehavebeentherein?Besides,itwasimpossible,seeingitisthe

judgmentofGodthattheywhocommitsinareworthyofdeath.But,aswe shall see, through the terms and conditions of this covenant, this isrenderedrighteous,holy,andgood,andeminentlyconducingtothegloryofGod.

15.Thematterofthiscovenant,orthethingsandendsaboutwhichandforwhichitwasenteredinto,arenextlytobeconsidered.Thesearethethings which, as we observed before, are to be disposed of unto thehonour, and as it were mutual advantage, of them that make thecovenant. And the matter of this covenant in general is the saving ofsinners, inandbywaysandmeanssuiteduntothemanifestationof thegloryofGod.Soitiscompendiouslyexpressedwheretheexecutionofitisdeclared, John 3:16, "God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, buthaveeverlastinglife."AnduponthecomingoftheSonintotheworldhewas called Jesus, because he was to "save his people from their sins,"Matt. 1:21; even Jesus the deliverer, who saves us from the wrath tocome,1Thess.1:10.TodeclarethisdesignofGod,orhiswillandpurposeinandbyJesusChrist tosavehiselect fromsinanddeath, tobringhismanysonsuntoglory,or the full enjoymentofhimselfuntoeternity, isthe principal design of the whole Scripture, and whereunto the wholerevelation of God unto men may be reduced. This was that on theprospectwhereoftheSonorWisdomofGodrejoicedbeforehim,andhadhisdelightswiththechildrenofmenbeforethefoundationoftheworld,Prov. 8:30, 31. Man having utterly lost himself by sin, coming shorttherebyofthegloryofGod,andbeingmadeobnoxiousuntoeverlastingdestruction,theprevisionwhereofwasinorderofnatureantecedentuntothiscovenant,ashathbeendeclared,theFatherandSondoenterintoaholymutualagreementconcerningtherecoveryandsalvationoftheelectinawayofgrace.Thisweplaceasthematterofthiscovenant,thethingcontracted and agreed about. The distinction of the parts of it intopersonsandthings,theorderandrespectinitofonethinguntoanother,are not of our present consideration; the explanation of them belongsunto the covenant of grace which God is pleased to enter into withbelievers by Jesus Christ. But this was that in general that was to bedisposedofuntothemutualcomplacencyandsatisfactionofFatherandSon.

16.Theendofthesethings,bothofthecovenantandthedispositionofallthingsmadethereby,wastheespecialglorybothoftheoneandtheother.Goddothallthingsforhimself.Hecanhavenoultimateendinanythingbuthimselfalone,unlessthereshouldbeanythingbetterthanhimselforabove himself. But yet in himself he is not capable of any accession ofglorybyanythingthatheintendethordoth.Heisabsolutely,infinitely,eternally perfect, in himself and all his glorious properties, so thatnothing can be added unto him. His end therefore must be, not theobtainingofgloryuntohimself,butthemanifestationoftheglorythatisin himself. When the holy properties of his nature are exercised inexternalworks, and are thereby expressed, declared, andmade known,thenisGodglorified.Theendthereforeingeneralofthiscovenant,whichregulated the disposal of the whole matter of it, was the exercise,exaltation, and manifestation, of the glorious properties of the divinenature;othersupremeendandultimateitcouldhavenone,ashathbeendeclared.Now,suchisthemutualrespectofalltheholypropertiesofGodintheirexercise,andsuchtheironenessinthesamedivinebeing,thatifanyoneofthembeexerted,manifested,andtherebyglorified,theresidueofthemmustbethereinandtherebyglorifiedalso,becausethatnatureisglorified in which they are, and whereunto they do belong. But yet, inseveral particular works of God, his design is firstly, immediately, anddirectly, to exercise in a peculiarly eminent manner, and therein toadvanceandglorify,oneormoreofhisgloriousproperties,andtherestconsequentially in and by them. So in some of his works he dothpeculiarly glorify justice, in some mercy, in some his power. We maytherefore,as to theendof thisholy,eternalcompact,considerwhatarethosepropertiesofthedivinenaturewhichwerepeculiarlyengagedinit,andarepeculiarlyexertedinitsexecution,andwerethereforedesignedtobe exalted in a peculiar manner. Now these are three:—(1.) Wisdom,attended with sovereignty. (2.) Justice, springing from holiness. (3.)Grace, mercy, goodness, love, which are various denominations of thesamedivineexcellency.

Thatthiscovenantsprangfromthesepropertiesofthedivinenature,thatthe execution of it is the work and effect of them all, and that it isdesigned to manifest and glorify them, or God in and by them, untoeternity,theScripturedothfullydeclare.

(1.)Theinfinite,sovereignwisdomofGod,eventheFather,exerteditself,—[1.]Inpassingbytheangelsintheirfallencondition,andfixingontherecoveryofman,Heb.2:16;2Pet.2:4;Jude6. [2.] In theprojectionorprovisionofthewayingeneraltobringaboutthesalvationofman,bytheinterposition of his Son, with what he did and suffered in the pursuithereof,Acts 2:23, 4:28. [3.] In the disposal of all things in thatway insuch a holy and glorious order, as thatmarks and footsteps of infinitedivinewisdomshouldbeimprintedoneverypartandpassageofit,1Cor.1:23–31;Rom.11:33–36;Eph.3:10,11.

(2.)Hisjustice,accompaniedwithorspringingfromholiness,gaveasitwere the especial determination unto theway to be insisted on for theaccomplishmentoftheendaimedat,anditwaseffectuallyexertedintheexecutionof it; foruponasuppositionthatGodwouldpardonandsavesinners,itwashiseternaljusticewhichrequiredthatitshouldbebroughtabout by the sufferings of the Son, and it was itself expressed andexercised in those sufferings, aswe shall afterwardsmore fullydeclare,Rom.3:25,26,8:3;Gal.3:13;2Cor.5:21.

(3.)Grace,love,goodness,ormercy,chieflyinduceduntothewhole.Andthese the Scriptures most commonly cast the work upon, or resolve itinto.SeeJohn3:16,17;Rom.5:8,11:6;1Cor.1:29–31;Eph.1:5–7,3:7,8.

In these things, in the exercise,manifestation, and exaltation, of thesegloriousexcellenciesof thedivinenature,withtheireffects inandupontheobedienceofangelsandmen,dothconsistthatpeculiarglorywhichGod, even theFather, aims at in this covenant, andwhich supplies theplace of that security or advantage which amongstmen is intended insuchcompacts.

17.Theremustalso,moreover,beanespecialandpeculiarhonouroftheSon, the other party covenanting, intended therein; and was soaccordingly,andisinlikemanneraccomplished.Andthiswastwofold:—First,whathehadconjunctlywiththeFather,asheisofthesamenaturewithhim,"overall,Godblessedforever;"foronthisaccountthedivineexcellenciesbeforementionedbelonguntohim,or arehis, and in theirexaltationisheexalted.Butashisundertakinghereinwaspeculiar,sohewastohaveapeculiarhonourandglorythereby,notasGod,butasthe

Mediator of the covenant of grace, which sprang from hence. For theaccomplishmentof theendsof thiscovenant,asweshallsee,hepartedfor a season with the glory of his interest in those divine perfections,emptyinghimself,ormakinghimselfofnoreputation,Phil.2:5–9.Andhewastohaveanillustriousrecoveryofthegloryofhisinterestinthem,when he was "declared to be the Son of God with power, by theresurrectionfromthedead,"Rom.1:4,whenhewasagainglorifiedwiththeFather,withthatglorywhichhehadwithhimbeforetheworldwas,John17:5,—namely,thatpeculiarglorywhichhehadandassumeduponhisundertakingtobeaSaviourandRedeemeruntomankind,thenwhenhisdelightswerewiththesonsofmen,andherejoicedbeforetheFather,and was his delight on that account. And this, secondly, was attendedwith that peculiar glorious exaltation which in his human nature hereceived upon the accomplishment of the terms and conditions of thiscovenant. What this glory was, and wherein it doth consist, I havemanifested at large in the Exposition on Heb. 1:3. See Isa. 53:12; Ps.110:1,6,2:8,9;Zech.9:10;Ps.72:8;Rom.14:11;Isa.45:23;Matt.28:18;Phil.2:10;Heb.12:2,etc.

18.Themannerhowthesethingsweretobeaccomplished,—that is, thecondition and limitation of this covenant, as it had respect unto aprescriptionofpersonalobedienceandpromisesof reward,—is lastly tobeconsidered;forhereinliestheoccasionandspringofthepriesthoodofChrist,whichweareinquiringafter.Andthissortofcovenantshathmostaffinityunto thoserelationswhichareconstitutedby the lawofnature;foreverynaturalrelation,suchasthatoffatherandchildren,ofmanandwife, contains in it a covenant with respect unto personal services andrewards. Now, things were so disposed in this covenant, that on theaccountof bringing sinnersuntoobedience andglory, to thehonourofGodtheFather,andofthepeculiarandespecialhonourorglorythatwasproposeduntohimself, he, theSon, shoulddo andundergo inhis ownpersonallandeverythingwhich,inthewisdom,righteousness,holiness,andgraceofGod,wasrequisiteornecessaryuntothatend,providedthatthe presence and assistance of the Father were with him, and that heacceptedofhimandhisworks.

I shall a little invert the order of these things, that I may not have

occasion to return again unto them after we are engaged in our morepeculiar design. We may therefore, in the first place, consider thepromisesthatinthiscompactorcovenantweremadeuntotheSonuponhisundertaking thiswork, although theymorenaturallydependon theprescriptionofdutyandworkmadeuntohim.Butwemayconsiderthemasencouragementsuntothesusceptionofthework.Andthesepromiseswere of two sorts:—(1.) Such as concerned his person; (2.) Such asconcerned the prosperity of the work which he undertook. Those alsowhichconcernedhispersonimmediatelywereoftwosorts:—[1.]Suchasconcerned his assistance in his work; [2.] Such as concerned hisacceptanceandgloryafterhiswork.

(1.) The person of the Son of God, not absolutely considered, but withrespectuntohisfutureincarnation,isaproperobjectofdivinepromises;andsowashenowconsidered,evenasanundertaker for theexecutionandestablishmentofthiscovenant,orashebecametheministerofGodtoconfirmthetruthofthepromisesmadeafterwardstothefathers,Rom.15:8.Andhereinhehadpromises,—

[1.]Astohisassistance.Theworkheundertooktoaccomplish,asitwasgreatandglorious,soalsoitwasdifficultandarduous.Itisknownfromthegospelwhathedidandwhathesuffered,—whatstraits,perplexities,andagoniesofsoul,hewasreduceduntoinhiswork.Allthisheforesawin his first engagement, and thereon by his Spirit foretoldwhat shouldbefallhim,Ps.22; Isa.53;1Pet. 1:11.Whateveroppositionhelland theworld,—whichweretoprevailuntothebruisingofhisheel,—couldmakeagainst the Son of God acting in the frail nature of man, he was toencounter withal; whatever the law and the curse of it could bring onoffenders,hewastoundergoit.HenceinthatnaturehestoodinneedofthepresenceofGodwithhimandofhisdivineassistance.This,therefore,was promised unto him; in respect whereunto he placed his trust andconfidence in God, even the Father, and called upon him in all hisdistresses.SeeIsa.42:4,6;Ps.16:10,11,22,89:28;Isa.50:5–9.ThisGodpromised him, and gave him that assurance of, which at all times hemightsafelytrustunto,—namely,thathewouldnotleavehimunderhistroubles, but stand by and assist him to the utmost of what had aconsistencywiththedesignitselfwhoseexecutionhehadundertaken.

[2.] Promises were given unto him concerning his exaltation, hiskingdom, and power, with all that glory which was to ensue upon theaccomplishment of his work. See Isa. 53:12; Ps. 110:1, 6, 2:8, 9; Zech.9:10; Ps. 72:8;Dan. 7:14; Rom. 14:11; Isa. 45:23; Phil. 2:10. And thesepromisestheLordChristhadaconstanteyeuntoinhiswholework;andupontheaccomplishmentofit,madehisrequest,andexpectedthattheyshouldbemadegoodand fulfilled,—aswellhemight,beingmadeuntohimandconfirmedwiththe"oathofGod,"Luke24:26;John17:5;Heb.12:2.Andtheseareanessentialpartofthecovenantthathewasengagedby.

(2.)Thesecondsortofpromisesmadeuntohimaresuchasconcernhiswork,andtheacceptanceofitwithGod.Bythemwasheassuredthatthechildrenwhomheundertook for shouldbedeliveredandsaved, shouldbe made partakers of grace and glory. See Heb. 2:9–11, etc., and ourExpositionthereon.Andthisisthatwhichgivesthenatureofmerituntothe obedience and suffering of Christ. Merit is such an adjunct ofobedienceaswhereonarewardisreckonedofdebt.Now,therewasinthenature of the things themselves a proportion between the obedience ofChristthemediatorandthesalvationofbelievers.Butthisisnotthenextfoundationofmerit,thoughitbeanindispensableconditionthereof;forthere must not only be a proportion, but a relation also, between thethingswhereoftheoneisthemeritoftheother.Andtherelationinthiscase is not natural or necessary, arising from the nature of the thingsthemselves.This,therefore,arosefromthecompactorcovenantthatwasbetweentheFatherandSontothispurpose,andthepromiseswherewithit was confirmed. Suppose, then, a proportion in distributive justicebetween the obedience of Christ and the salvation of believers (whichwherein it doth consist shall be declared afterwards); then add therespect and relation that they have one to another by virtue of thiscovenant,andinparticularthatoursalvationisengagedbypromiseuntoChrist;and itgivesus the truenatureofhismerit.Suchpromisesweregiven him, and do belong unto this covenant, the accomplishmentwhereofhepleadsonthedischargeofhiswork,Isa.53:10,11;Ps.22:30,31;John17:1,4–6,9,12–17;Heb.7:26;Isa.49:5–9;Ps.2:7;Acts13:33.

19. The conditions required of, or prescriptions made unto, the

undertaker in this covenant, for the end mentioned, and under thepromisesdirectedunto,docomplete it.Andthesemaybereduceduntothreeheads:—

(1.) That he should assume or take on him the nature of those whom,accordinguntothetermsofthiscovenant,hewastobringuntoGod.Thiswasprescribeduntohim,Heb.2:9,10:5;which,byanactofinfinitegraceand condescension, he complied withal, Phil. 2:6–8, Heb. 2:14. Andtherein,althoughhewaswithGod,andwasGod,andmadeallthingsinthegloryoftheonly-begottenSonofGod,yethewas"madeflesh,"John1:14. And this condescension, which was the foundation of all hisobedience,gavethenatureofmeritandpurchaseuntowhathedid.ThishedidupontheprescriptionoftheFather;whoisthereforesaidto"sendforthhisSon,madeofawoman,"Gal.4:4;andto"sendforthhisSoninthe likeness of sinful flesh,"Rom.8:3: in answeruntowhich act of thewilloftheFatherhesaith,"Lo,Icometodothywill,"Heb.10:7.Andthisassumption of our nature was indispensably necessary unto the workwhichhehadtodo.HecouldnootherwisehaveexaltedthegloryofGodin the salvationof sinners,norbeenhimself inournatureexalteduntohismediatorykingdom,whicharetheprincipalendsofthiscovenant.

(2.) That in this nature so assumed he should be the servant of theFather, and yield universal obedience unto him, both according to thegenerallawofGodobligingallmankind,andaccordinguntotheespeciallaw of the church under which he was born andmade, and accordingunto the singular law of that compact or agreement which we havedescribed,Isa.42:1,49:5;Phil.2:7.Hecametodo,toanswerandfulfil,thewholewillofGod,allthatonanyaccountwasrequiredofhim.Thishe calls the "commandment" of his Father, the commands which hereceivedofhim,whichextendthemselvestoall theprescriptionsofthiscovenant.

(3.)ThatwhereasGodwashighlyincensedwithandprovokedagainstallandeveryoneof thosewhomhewastosaveandbringuntoglory, theyhavingallbysincomeshortthereof,andrenderedthemselvesobnoxioustothelawanditscurse,heshould,astheservantoftheFatheruntotheendsof this covenant,makeanatonement for sin inandbyournatureassumed, and answer the justice of God by suffering and undergoing

whatwasdueuntothem;withoutwhichitwasnotpossibletheyshouldbedeliveredorsaved,untothegloryofGod,Isa.53:11,12.

And as all the other terms of the covenant, so this in particular heundertook to make good, namely, that he would interpose himselfbetween the law and sinners, by undergoing the penalty thereof, andbetween divine justice itself and sinners, tomake atonement for them.Andsoarewecome to thewell-heador the fountainof salvation.Herelieth the immediate sacred spring and fountain of the priesthood ofChrist,andofthesacrificeofhimself,whichinthedischargeofthatofficeheoffereduntoGod.

20.Manhavingsinned, the justiceofGod,as thesupremeLord,Ruler,and Governor over all, was violated thereby, and his law broken anddisannulled.Everysinpersonallyaddedtothefirstsin,whichwasthesinof our nature in Adam, doth so far partake of the nature thereof as tohavethesameconsequentswithrespectuntothejusticeandlawofGod.InoneorboththesewaysallmenhadsinnedandcomeshortofthegloryofGod,orwereapostatizedfromtheendoftheircreation,withoutpower,hope, or possibility in themselves for the retrieval thereof.Neitherwasthereanyway forourrecovery,unlessGodwerepropitiated,his justiceatoned,andhislawrepairedorfulfilled.ThisnowwasthatwhichinthiseternalcovenanttheSonofGod,ashewastobeincarnate,didundertaketo perform. And this could no otherwise be done but by the obedienceand suffering of the nature that had offended; whereby greater gloryshouldredounduntoGod,intheexaltationofthegloriouspropertiesofhisnature, throughtheireminentandpeculiarexercise, thandishonourcouldbereflectedonhimorhisrulebysincommittedinthatnature.Thiswasdonebythedeathandblood-sheddingoftheSonofGodunderthesentenceandcurseofthelaw.Hereunto,inthiscovenant,hevoluntarilyandofchoicegavehimselfupuntothewillofGod,toundergothepenaltydue to sinners, according to the terms and for the ends of the law: forinasmuchas the sufferingsofChristwereabsolutely fromhisownwill,the obedience of his will therein giving them virtue and efficacy; andseeinghedid in themandby them interposehimselfbetweenGodandsinners,tomakeatonementandreconciliationforthem;andseeingthatto thisendheoffereduphimselfunto thewillofGod, todoandsuffer

whateverherequiredinjusticeandgracefortheaccomplishmentoftheends of this compact and agreement; which having effected, he wouldpersist tomake effectual unto those for whom he so undertook all thebenefits of his undertaking, by a continual glorious interposition withGod on their behalf; he so became the high priest of his people, andofferedhimselfasacrificeforthem.

ForwhenGodcametorevealthiscounselofhiswill,thisbranchandpartof theeternalcompactbetweenhimandhisSon,andtorepresentuntothechurchwhathadbeen transactedwithin theveil, for their faithandedification,asalsotogivethemsomepreviousinsightintothemanneroftheaccomplishmentofthesehisholycounsels,hediditbytheinstitutionof a priesthood and sacrifices, or a sacred office and sacred kind ofworship, suited and adapted to be a resemblance of this heavenlytransaction between the Father and the Son; for the priesthood andsacrificesofthelawwerenottheoriginalexemplarofthesethings,butatranscriptandcopyofwhatwasdoneinheavenitself,incounsel,design,and covenant, as they were a type of what should be afterwardsaccomplished in the earth. Now, although the names of priests andsacrifices are first appliedunto theofficementionedunder the lawandtheirwork,fromwhencetheyaretraducedunderthenewtestamentandtransferreduntoJesusChrist,thatwemaylearntherebywhatGodofoldinstructedhischurchin,yetthethingsthemselvesintendedandsignifiedby thesenamesbelongproperly and firstlyuntoJesusChrist, upon theaccount of this his undertaking; and the very names of priests andsacrificeswerebutimproperlyascribeduntothemwhoweresocalled,tobe obscure representations ofwhatwas past, and types ofwhatwas tocome.

21.Thesumis,TheSonofGod,ininfinitelove,grace,andcondescension,undertaking freely, inandofhisownwill, to interposehimselfbetweenthewrathofGodandsinners,thattheymightbedeliveredfromsinwithall its consequents, and saved, unto the glory of God, according to theterms of the covenant explained, his offering and giving up of himselfuntothewillofGodinsufferinganddying,inansweruntohisholiness,righteousness,andlaw,was,intherevelationofthiscounselofGoduntothe church, represented by his institution of a sacred office ofmen, to

offerup,by slayingandother ritesofhisownappointment, thebestofothercreatures,calledbyhimapriesthoodandsacrifices;thesethingsinthe firstplacebelongingproperlyunto theaccomplishmentof the fore-mentionedholyundertakinginandbythepersonofthatSonofGod.Andif itbe inquiredwherefore thingswere thusordered in thewisdomandcounsel of God, we answer, that, with respect unto the holiness,righteousness, and veracity ofGod, itwas absolutely and indispensablynecessarythattheyshouldbesodisposed;foronthesuppositionofthesin of man, and the grace of God to save them who had sinned, theinterposition of the Son of God described on their behalf wasindispensablynecessary,asshallbeprovedintheensuingExercitation.

———

EXERCITATIONXXIX

THENECESSITYOFTHEPRIESTHOODOFCHRISTONTHESUPPOSITIONOFSINAND

GRACE

1.ThenecessityofthepriesthoodofChrist,ofwhatnatureandonwhatgroundsasserted.2.Thegeneralnatureofjusticeorrighteousness.3.Thenature of the righteousness of God, as declared in the Scripture—Theuniversal rectitude of his nature. 4. Right of rule in God, whence itproceeds.5.TherighteousnessofGodinparticularexercise.6."Justitiaregiminis" in God, the nature of it. 7. Sundry things supposed to thenecessary exercise of vindictive righteousness. 8. The necessity andspecial nature of the priesthood of Christ founded thereon. 9. Someattributes of God produce the objects about which they are exercised,some suppose themwith their qualifications—Vindictive justice no freeactofGod'swill—Therighteousnessofruleexertedintheprescriptionofapenallaw—Punishment,aspunishment,necessary;notthedegreesofit—God not indifferent whether sin be punished or not, but free in

punishing;yetisitnecessarythatsinshouldbepunished.10.Justiceandmercy not alike necessary as to their exercise. 11. The opinion of theSocinians,inoppositiontothejusticeofGod,declared.12.Positionstobeproved.13.FirstargumenttakenfromtheholinessofGod,Hab.1:13—OfGod'sjealousy,Josh.24:19—Inwhatsensecomparedtoaconsumingfire,Heb.12:29.14.Godthesupremejudgeandgovernorof theworld,Gen.18:25. 15. The sum of what hath been pleaded concerning therighteousnessofGod.16.OppositionmadetothisrighteousnessofGod,by whom. 17. The arguments of Socinus examined—Justice andmercynot opposite. 18. The twofold righteousness assigned unto God bySocinusexamined.19,20.TherighteousnessofGodinthepunishmentofsinfurthervindicatedagainsthim;21.AndagainsttheexceptionsintheRacovianCatechism;22.AsalsothoseofCrellius,whoisfurtherrefuted.

1.ITappearsfromtheprecedentdiscoursethatthepriesthoodofChristwasfoundedinsundryfreeactsofthewillofGod.Intothat,therefore,isitprincipallytoberesolved.Theactualappointingofhimalsountothisoffice was a free act of the sovereign will and pleasure of God, whichmightnothavebeen.TheredeemingofmanwasnomorenecessaryonthepartofGodthanhiscreation.Howbeitonthissupposition,thatGod,inhis infinitegraceandlove,wouldsavesinnersbythe interpositionofhis Son, there was something in the manner of it indispensable andnecessary; and this was, that he should do it by undergoing thepunishmentthatwasdueuntothemortheirsinswhoshouldbesaved,orofferhimselfasacrificetomakeatonementandreconciliationforthem.ThisGoddidrequire;norcouldithavebeenorderedotherwise,butthatan inconsistency with the glory of his holiness, righteousness, andveracity,wouldhaveensued thereon.Thepriesthoodof theSonofGodwasnecessary,notabsolutelyandinitself,butonthesuppositionofthelawandentranceofsin,withthegraceofGodtosavesinners.

This being a matter of great importance, and without a due statingwhereof thedoctrine concerning thepriesthoodofChrist, or thenatureanduseofthisofficeofhis,cannotberightlyconceivedorapprehended,Imustsomewhatlargelyinsistuponit.AndIshalldoittheratherbecausethetruthinthismatterisstrenuouslyopposedbytheSocinians,andthedefenceofitdesertedbysomeotherwiseadheringuntosounddoctrinein

themainofourcause:forIshallnotmentionthemwhointhesethingsarenotwisebeyondthewritingsoftwoorthreewhomtheyadmire;northosewho,beingutterstrangerstothetruereasonsandgroundsoftruthherein,doboldlyandconfidentlyvent theirown imaginations,andthatwith the contempt of all who are not satisfied to be as ignorant asthemselves.

2.WhereasweassertthenecessityofthepriesthoodofChristtodependontherighteousnessofGod,it isrequisitethatsomethingsIshouldbepremised concerning the nature of righteousness in general, and inparticularof therighteousnessofGod.Aristotledivides justice intothatwhichisuniversalandthatwhichisparticular;andhemakestheformerto be the samewith virtue in general; only it hath, as he supposeth, arespect unto others, and is notmerely for itself, Ethic. lib. v. cap. i. ii.Particularjusticeiseitherdistributiveorcommutative;andinitsexerciseit consists in words or deeds. That justice which consists in words,respects either commands, and it is called equity; or promises andassertions, and is veracity or truth. And both these, even equity in hiscommands, and truth or faithfulness in his promises, are frequently intheScripturecalledthe"righteousnessofGod."SeeEzra9:15;Neh.9:8;Ps.31:1;Rom.1:17,3:21;2Tim.4:8.AndthisistherighteousnessofGodwhichDavidandotherholymensooftenpleadandappealunto,whilstinthe meantime they plainly acknowledge that in the strictness of God'sjusticetheycouldneitherstandbeforehimnorfindacceptancewithhim,Ps.130:3,143:1,2.Therighteousnesswhichconsistethorisexercisedinworks or actions is either the righteousness of rule in general, or ofjudgment in particular. And this latter is either remunerative orcorrective; and this also is either chastening or avenging.And all thesearesubordinateuntodistributivejustice;forcommutativehathnoplacebetweenGodandman."Whohathgivenfirstuntohim,thatitshouldberecompenseduntohimagain?"

3. And these distinctions are of use in the declaration of the variousacceptations of the "righteousness of God" in the Scripture. But theirexplicationandfurtherillustrationisnotatpresentnecessaryuntous;forIshalltakeupwithamoregeneralconsiderationoftherighteousnessofGodanddistributionofit,whereuntowhateverisascribeduntoitinthe

Scripturemaybereduced.Wherefore,therighteousnessofGodistakentwoways:—first,Absolutelyinitself,asitisresidentinthedivinenature;secondly,With respect unto its exercise, or the actings of God suitablyuntothatholypropertyofhisnature.

Inthefirstsenseoracceptationitisnothingbuttheuniversalrectitudeofthedivinenature,wherebyitisnecessarytoGodtodoallthingsrightly,justly,equally,answerablyuntohisownwisdom,goodness,holiness,andrightofdominion:Zeph.3:5,"ThejustLORDisinthemidstthereof;hewillnotdoiniquity:morningbymorningdothhebringhisjudgmenttolight." I say it is the essential, natural readiness and disposition of theholynatureofGodtodoall things justlyanddecently,accordingtotherule of his wisdom and the nature of things, with their relation one toanother.Andthisvirtueofthedivinenature,consideredabsolutely,isnotπρὸςἕτερον,ordothnotconsistinahabitudeofmindwithrespectintoothers,asalljusticeinmendoth,butistheinfinite,essentialrectitudeofGod inhisbeing.Hence itdoth sopreside in andover all theworksofGod, that there is none of them, though proceeding immediately frommercyandgoodnessontheonehand,orfromseverityorfaithfulnessontheother, but thatGod is said tobe righteous therein, and they are allrepresented as acts of righteousness inGod; and this not only becausetheyarehisactsandworkswhowilldonoevil,whocandonone,butalsobecause they proceed from and are suited unto that holy, absolute,universalrectitudeofhisnature,whereintruerighteousnessdothconsist.Soarewesaidtoobtainfaith"throughtherighteousnessofGod,"2Pet.1:1,—thesamewith"abundantmercy,"1Pet.1:3;Isa.51:6,"Mysalvationshall be for ever, andmy righteousness shallnotbe abolished;" that is,"myfaithfulness."Seethedescriptionofitingeneral,Job34:10–15.TheabsoluterectitudeofthenatureofGod,actedinandbyhissovereignty,ishisrighteousness,Rom.9:8,14,15.

4. For between the consideration of this righteousness of God and theactual exercise of it, whichmust respect somewhat without him, to bemade by him, somewhat in his creatures, there must be interposed aconsiderationof therightofGod,or thatwhichwecall "jusdominii,"aright,power,andlibertyofruleorgovernment;foritisnotenoughthatanyoneberighteoustoenablehimtoactrighteouslyinallthathedothor

maydowithrespectuntoothers,but,moreover,bemusthavearighttoact in such and those cases wherein he doth so. And this right, whichjusticesupposeth,isormaybetwofold:—(1.)Supremeandabsolute;(2.)Subordinate. For we speak of justice and right only with respect untopublicactings,oractingsofrule,whichbelonguntorighteousnessasitisdistributive;forthatwhichiscommutative,andmayhaveplaceinprivatetransactions among private persons, we have here no consideration of.Now, for thatwhich is subordinate, it is a right to distribute justice orthingsequaluntoothers,accordingtothedirectionandbytheauthorityofasuperior:and this superiormaybeeither realonly,as isa law,—inwhichsense the lawofnature isasuperioruntoall rulerson theearth,andtherespectivelawsofnationstomost;orpersonalalso,whichisthatwhichisdenied,whereanyoneisacknowledgedasasupremegovernor.That this right hath no place in God is evident. He hath no greaterwherebyhemayswear,andthereforeswearsbyhimself,Heb.6:13.

The right, therefore,whichGodhath to act his righteousness, or to actrighteously towards others, is supreme and sovereign, arising naturallyandnecessarilyfromtherelationofallthingsuntohimself;forhereby,—namely,bytheirrelationuntohimashiscreatures,—theyareallplacedinanuniversal,indispensable,andabsolutelyunchangeabledependenceonhim,accordingtotheirnatureandcapacities.TherightofGoduntoruleoverusiswhollyofanotherkindandnaturethananythingisorcanbeamong the sons of men, that which is paternal having the nearestresemblanceofit,butitisnotofthesamekind;foritdothnotarisefromthebenefitswereceivefromhim,norhathanyrespectuntoourconsent,forherulesoverthemostagainsttheirwills,butdependsmerelyonourrelationuntohimashiscreatures,withthenature,order,andconditionofourexistence,whereinweareplacedbyhissovereignty.Thisinhimisunavoidablyaccompaniedwitharighttoacttowardsusaccordingtothecounsel of his will and the rectitude of his nature. The state andcondition, I say,ofourbeingandend,with the relationwhichwehaveunto him and to his otherworks, or the orderwhereinwe are set andplacedintheuniverse,beingtheproductoreffectofhispower,wisdom,will,andgoodness,hehathanunchangeable,sovereignrighttodealwithus and act towards us according to the infinite, eternal rectitude of hisnature. And as he hath a right so to do, so he cannot do otherwise.

Supposingthestateandconditionwhereinwearemadeandplaced,withthenatureofourrelationuntoanddependenceonGod,andGodcanactnootherwisetowardsusbutaccordingtowhattheessentialrectitudeofhis nature dothdirect and require;which is the foundation ofwhatwepleadinthecasebeforeusconcerningthenecessityofthepriesthoodofChrist.

5. Secondly, The righteousness of Godmay be consideredwith respectunto itsexercise,which is so frequentlyexpressed in theScripture,andwhereondependstheruleandgovernmentoftheworld.ThissupposeththerightofGodbeforedeclared,as thatright itself isnoabsolutebutarelative property of God, supposing the creation of all things, in theirnature,order,andmutualrespects,accordinguntohiswisdomandbyhispower.Onthissuppositionitfollowethnaturallyandnecessarily,notasanewthinginGod,butasanaturalandnecessaryrespectwhichhisnatureandbeinghathuntoallcreaturesupontheirproduction;forsupposethecreationofallthings,anditisasnaturalandessentialuntoGodtohetherulerofthemandoverthemas it istobeGod.Now,theexerciseoftherighteousnessofGod,inpursuitofhisrightofrule,iseitherabsoluteandantecedent,or respectiveandconsequential.As it is absoluteandactedantecedentlyuntotheconsiderationofourobedienceordisobedience,soitisputforthandexercisedinhislawsandpromises;fortheyareactsoreffects of righteousness disposing things equally, according to theirnatureandthewillofGod.God'swaysareequal.Hisjusticeinlegislationisuniversalequity;forallthingsbeingcreatedinorderbydivinewisdom,there arose from thence a τὸ πρἐπον, a meetness and condecency,whereunto respectwashad inGod's legislation,wherebyhis lawor thecommandmentbecameequal,holy,meet,just,andgood.AndwhereasitwasnecessarythatthelawofGodshouldbeaccompaniedwithpromisesandthreatenings,theeternalrectitudeofGod'snatureactingrighteouslyin their execution or accomplishment is his truth. Hence truth andrighteousness are in the Scripture frequently used to express the samething.

6. Again, there is a respective righteousness in actions, which also iseither of rule or of judgment. First, there is "justitia regiminis," or theparticular righteousness of actual rule. I do not place this [next] as

though it were absolutely consequential unto that of legislation beforementioned;fortaketherighteousnessofruleorgovernmentinitswholelatitude,anditcomprehendsinittherighteousnessoflegislationalsoasa part thereof. For so it is the virtue or power of the nature of God,wherebyheguidethallhisactionsorworksindisposingandgoverningofthethingscreatedbyhim,intheirseveralkindsandorders,accordingtothe rule of his own eternal rectitude and wisdom; for righteousness ofgovernmentmustconsistinanattendanceuntoandobservationofsomerule.Now,thisinGodistheabsoluterighteousnessofhisnature,withhisnaturalrightuntoruleoverall,inconjunctionwithhisinfinitelywiseandholy will, which is that unto himwhich equity or law is unto supremerulers among men. And therefore God, in the exercise of thisrighteousness, sometimes resolves the faith and obedience ofmen intohis sovereign right over all, Job 41:11, 33:12, 13, 34:12–15; Jer. 18:1–6;Isa. 45:9; Rom. 9:20, 11:32, 33;—sometimes into the holiness of hisnature, Zeph. 3:5; Ps. 47:8;—sometimes into the equity and equality ofhis ways and works themselves, Ezek. 18:25. But there is a particularexerciseofthisrighteousnessofrulewhichhathrespectuntothelaw,anylawgivenuntomenimmediatelybyGod,asconfirmedwithpromisesandthreatenings.Therulinganddisposingofthetemporalandeternalstatesorconditionsofmen,accordingtothetenorandsentenceofthelawgivenunto them, belongeth hereunto. And as this is actually executed, it iscalled "justitia judicialis," or the righteousness of God whereby hedistributes rewards and punishments unto his creatures according totheirworks.Hereofonepartconsistethinthepunishingofsinas it isatransgression of his law; and this is that wherein at present we areconcerned,forwesaythattherighteousnessofGod,asheisthesupremerulerof theworld,dothrequirenecessarily thatsinbepunished,or thetransgressionofthatlawwhichistheinstrumentofhisrulebeavenged.

7.TheexerciseofthisrighteousnessinGodpresupposethsundrythings;as,—

(1.)Thecreationofallthings,intheirkind,order,state,andcondition,bya free act of thewill and power ofGod, regulated by his goodness andinfinitewisdom: forourGoddothwhateverhepleaseth;heworkethallthingsaccordingtothecounselofhisownwill.

(2.)Inparticular,thecreationofintelligent,rationalcreaturesinamoraldependenceonhimself,capableofbeingruledbyalaw,inorderuntohisgloryandtheirownblessedness.Thebeingandnatureofmankind,theirrationalconstitution,theirabilityforobedience,theircapacityofeternalblessedness ormisery, depend all on a sovereign free act of thewill ofGod.

(3.)Thenatureof the lawgivenunto thesecreatures,as themeansandinstrument of their moral, orderly dependence on God; whereof thebreachofthatlawwouldbeadisturbance.

(4.) The eternal, natural, unchangeable right that God hath to governthese creatures according to the tenor of that law which he hath soappointed for the instrumentofhis rule.This isno lessnecessaryuntoGodthanhisbeing.

(5.)Thesinofthosecreatures,whichwasdestructiveofallthatorderofthings,whichensuedonthecreationandgivingofthelaw.Foritwasso,—[1.]Oftheprincipalendofthecreation,whichcouldbenootherbutthegloryofGodfromtheobedienceofhiscreatures,preservingallthingsinthe order and statewhereinhehadmade andplaced them; [2.]Of thedependence of the creature on God, which consisted in his moralobedienceuntohimaccordingtothelaw;and,[3.]ItwasintroductoryofastateofthingsutterlyoppositeuntotheuniversalrectitudeofthenatureofGod.Only therightofGodtorule thesinningcreatureuntohisownglory abode with him, because it belongs unto him as God. And thisrepresents the state of things between God and the sinning creature;whereinwesay, thatuponasuppositionofall theseantecedaneousfreeacts,andofthenecessarycontinuanceofGod'srighteousnessofruleandjudgment,itwasnecessarythatthesinningcreatureshouldbepunishedaccordingtothesentenceofthelaw.Onlyobserve,thatIsaynotthatthisrighteousness of judgment, as to the punitive part or quality of it, is apeculiarrighteousnessinGod,oranespecialvirtueinthedivinenature,or an especial distinct righteousness, which the schoolmen generallyincline unto; for it is only the universal rectitude of thenature ofGod,sometimes called his righteousness, sometimes his holiness, sometimeshispurity,exercisingitselfnotabsolutely,butonthesuppositionsbeforelaiddown.

8.Onthisstateofthings,onthenecessaryexerciseofthisrighteousnessofGoduponthesuppositionmentioned,dependboththenecessityandespecialnatureof thepriesthoodofChrist.Designed itwas ingrace,aswehavebeforeproved,onsuppositionthatGodwouldsavesinners.Butit was this justice that made it necessary, and determined its especialnature;forthiswasthatwhichindispensablyrequiredthepunishmentofsin,andthereforewasitnecessarythathewhowouldsavesinnersshouldundergo for them the punishment that was due unto them. This wasthereforetobedonebytheSonofGod,intheinterpositionthathemadewithGodonthebehalfofsinners.HewastoanswerthejusticeofGodfortheir sin. But because this could not be done by mere suffering orenduringpunishment,whichisathinginitsownnatureindifferent,thewill and obedience of Christ in the manner of undergoing it was alsorequired. This made his priesthood necessary, whereby whilst heunderwent the punishment due unto our sins, he offered himself anacceptable sacrifice for their expiation. This is that, therefore, which isnow distinctly proposed unto confirmation, namely, that the justice orrighteousness of God, as exercised in the rule and government of hisrational creatures, did indispensably and necessarily require that sincommittedshouldbepunished,whenceariseththeespecialnatureofthepriesthood of Christ. And this I shall do,—First, By premising someobservations making way unto the true stating and explication of thetruth;Secondly,ByrelatingthejudgmentoropinionoftheSocinians,ourprofessed adversaries in and about these things; Thirdly, By producingthe arguments and testimonies whereby the truth contended for isestablished, wherewithal the exceptions of the adversaries unto themshallberemovedoutoftheway.

9.First,TherearesomeattributesofGodwhich,astotheirfirstexercisead extra, require no object antecedently existing unto their acting ofthemselves,muchlessobjectsqualifiedwithanysortofconditions.Suchare the wisdom and power of God, which do not find but produce theobjects of their first actings ad extra. These, therefore, in their actingsmustneedsbeabsolutelyandeverywayfree,beinglimitedanddirectedonlybythesovereignwillandpleasureofGod;foritwasabsolutelyfreeto God whether he would act any thing outwardly or no, whether he

wouldmakeaworldorno,orofwhatkind.Butonthesuppositionofthedeterminationofhiswillsotoactinproducingthingswithouthimself,itcouldnotbebuthemustofnecessity,bythenecessityofhisownnature,act according to those properties, that is, infinitely powerfully andinfinitely wisely. But herein were they no way limited by their firstobjects, for they were produced and had being given unto them bythemselves. But there are properties of the divine naturewhich cannotact according unto their naturewithout a supposition of an antecedentobject, and that qualified in such or such a manner. Such are hisvindictive justice and his pardoning mercy; for if there be no sinners,none can be punished or pardoned. Yet are they not therefore to beesteemedonly as free acts of thewill ofGod; for not their existence inhim, but their outward exercise only, depends on and is limited by thequalificationoftheirobjects.Sothen,—

Secondly,TheruleofGod'sactingfromorbyhisvindictivejusticeisnotamerefreeactofhiswill,butthenaturaldominionandrulewhichhehathover sinningcreatures, inanswerunto the rectitudeandholinessofhisownnature;thatis,hedothnotpunishsinbecausehewilldosomerely,ashemadetheworldbecausehewould,andforhispleasure,butbecausehe is just and righteous and holy in his rule, and can be no otherwise,because of the holiness and rectitude of his nature. Neither doth hepunishsinashecan,thatis,totheutmostofhispower,butastheruleofhisgovernmentandtheorderofthingsintheuniverse,disposeduntohisglory,dorequire.

Thirdly,This justiceexerted itself inone signalactantecedentunto thesin of man, namely, in the prescription of a penal law; that is, in theannexingof thepenaltyofdeathuntothetransgressionof the law.ThisGoddidnotmerelybecausehewoulddoso,norbecausehecoulddoso,butbecausetheorderofallthings,withrespectuntotheirdependenceonhimselfasthesupremerulerofall,didsorequire.ForhadGodonlygivenmen a law of the rule of their dependence on him and subjection untohim,andnotinseparablyannexedapenaltyuntoitstransgression,itwaspossiblethatmanbysinmighthavecastoffallhismoraldependenceonGod,andsethimselfat liberty fromhis rule,as itwassomesuch thingthatwasaimedat in the first sin,wherebyman foolishlyhoped thathe

shouldmakehimselflikeuntoGod;forhavingbrokeanddisannulledthesolelawofhisdependenceonGod,whatshouldhehavehadmoretodowith him? But this case was obviated by the justice of God, inpredisposingtheorderofpunishmenttosucceedintheroomoftheorderof obedience, if that were broken. And that this provision should bemade,thenatureofGoddidrequire.

Fourthly, The justice of God required a punishment of sin as apunishment.Hereuntodobelong thewayanddegree, the time, season,andmannerofit;butthesethingsarenotnecessarilystatedinthejusticeof God. The assignation and determination of them belong unto hissovereign will and wisdom. So would things have been ordered in theexecutionofthesentenceofthelawonAdam,haditnotbeentakenoffbythe interpositionof theMediator.Whatever, therefore,Goddoth in thiskind, when he hasteneth or deferreth deserved punishments, in theaggravationordiminutionofpenalties,itisallinthedisposalofhisholywill.

Fifthly,Whereas,uponthesuppositionsmentioned,Idoaffirmthatitisnecessary,ontheconsiderationofthenatureofGodandhisnaturalrightto govern his creatures, that sin should be punished, yet I say not thatGod punisheth sin necessarily; whichwould express themanner of hisoperation, and not the reason of it.He doth not punish sin as the sungives out light and heat, or as the fire burns, or as heavy things tenddownwards,byanecessityofnature.Hedothitfreely,exertinghispowerbya freeactofhiswill.For thenecessityasserteddothonlyexcludeanantecedent indifferency, upon all the suppositions laid down. It deniesthat,ontheserespects, it isabsolutely indifferentwithGodwhethersinbe punished or no. Such an indifferency, I say, is opposite unto thenature, law, truth, and rule of God, and therefore such a necessity asexcludesitmusthereinbeasserted.It isnot,then, indifferentwithGodwhethersin,orthetransgressionofhislaw,bepunishedorno,andthatbecausehisjusticerequireththatitshouldbepunished;sofar,therefore,itisnecessarythatsoitshouldbe.ButhereinisGodafreeagent,andactsfreelyinwhathedoth,whichisanecessarymodeofalldivineactingsadextra;forGoddothallthingsaccordingtothecounselofhisownwill,andhiswill is theoriginalofall freedom.But suppose thedeterminationof

his will, and the divine nature necessarily requireth an acting suitableuntoitself.ItisaltogetherfreetoGodwhetherhewillspeakuntoanyofhis creaturesorno:but supposing thedeterminationofhiswill thathewillsospeak,itisabsolutelynecessarythathespeaktruly;fortruthisanessentialpropertyofhisnature,whenceheis"Godthatcannotlie."ItwasabsolutelyfreetoGodwhetherhewouldcreatethisworldorno:butonsuppositionthatsohewoulddo,hecouldnotbutcreateitomnipotentlyand infinitely wisely; for so his nature doth require, because he isessentially omnipotent and infinitely wise. So there was no necessityabsolute in the nature of God that he should punish sin: but onsupposition that hewould createman, andwouldpermit him to sin, itwasnecessarythathis"sinshouldbeavenged;"forthishisrighteousnessanddominionoverhiscreaturesdidrequire.

10. It is objected, "That on the same suppositions it will be no lessnecessarythatGodshouldpardonsinthanthatheshouldpunishit.Formercyisnolessanessentialpropertyofhisnaturethanjustice;andif,onsupposition of the proper object of justice and its qualification, it isnecessarythatitshouldbeexercised,—thatis,thatwheresinistherealsoshould be punishment,—why then, on the supposition of the properobjectofmercyanditsqualification,isitnotnecessarythatitalsoshouldbeexercised,—thatis,thatwherethereissinandmiserythereshouldbepity and pardon? And whereas one of these must give place unto theother,orelseGodcanactnothingatalltowardssinners,whymaywenotrather think that justice should yield as itwere tomercy, and so all bepardoned, than thatmercyshouldso fargiveplace to justiceas thatallshouldbepunished?"

Ans.(1.)WeshallmakeitfullyappearthatGodhath,ininfinitewisdomandgrace,soorderedallthingsinthismatterthatnodisadvantagedothredound either to his justice or his mercy, but that both of them aregloriouslyexercised,manifested,andexerted.ThatthiswasdonebythesubstitutionoftheSonofGodintheirstead,toanswerdivinejustice,whoweretobepardonedbymercy,andthatitcouldbedonenootherwise,isthat which we are in the confirmation of. And those by whom this isdeniedcangivenotolerableaccountwhyallarenotcondemned,seeingGodisinfinitelyrighteous,orallarenotpardoned,seeingheisinfinitely

merciful. For what they fancy concerning impenitency will not relievethem;forifGodcanforgivesinwithoutanysatisfactionuntohisjustice,hemayforgiveeverysin,andwilldoso,becauseheisinfinitelymerciful;forwhatshouldhinderorstandintheway,ifjusticedonot?But,—

(2.) There is not the same reason of the actual exercise of justice andmercy;forupontheentranceofsin,asitrespectstheruleofGod,thefirstthing that respects it is justice,whosepart it is topreserveall things intheirdependenceonGod;whichwithoutthepunishmentofsincannotbedone. But God is not obliged unto the exercise ofmercy, nor doth theforbearanceofsuchanexerciseanywayintrenchupontheholinessofhisnature or the glory of his rule. It is true,mercy is no less an essentialpropertyofGodthanjustice;butneitherthelaw,northestateandorderofthingswhereintheywerecreated,northeirdependenceonGodasthesupreme governor of the whole creation, raises any natural respect orobligationbetweenmercyanditsobject.God,therefore,canexecutethepunishmentwhichhisjusticerequirethwithouttheleastimpeachmentofhismercy;fornoactofjusticeiscontraryuntomercy.Butabsolutelytopardonwheretheinterestofjusticeistopunish,iscontrarytothenatureofGod.

11.(3.)Itisdeniedthatsinandmiserydoconstitutetheproperobjectofmercy.ItisrequiredthateverythingcontrarytothenatureofGodinsinand thesinnerbe takenoutof theway,or there isnoproperobject formercy. Such is the guilt of sinunsatisfied for.Andmoreover, faith andrepentance are required to the same purpose. Socinus himselfacknowledged that it is contrary to the nature of God to pardonimpenitent sinners.These [faith and repentance]none canhavebutonthe account of an antecedent reconciliation, as is evident in the fallenangels. And on these suppositions even mercy itself will be justlyexercised,norcanitbeotherwise.

These things are premised to give a right understanding of the truthwhich we assert and contend for. It remains that we briefly representwhatistheopinionwhichtheSociniansadvanceinoppositionuntothisfoundationof thepriesthoodand sacrificeofChrist; for theyareawakeunto their concernments herein, and there is none of them but in oneplace or other attempts an oppositionunto this justice ofGod, and the

necessityofitsexerciseuponthesuppositionofsin,thoughthedefenceofithathbeenunhappilyandcauselesslybysomedeserted.Thejudgmentof thesemen is expressedbySocinus,Prælec.Theol. cap. xvi. lib. i., deJesuChristoServator.,lib.iii.cap.i.;Catech.Racov.,cap.viii.quest.19;Ostorod.Institut.cap.xxxi.;Volk.deVer.Relig.lib.v.cap.xxi.;Crellius,Lib.deDeo,cap.xxviii.;Vindic.Socin.adGrot.cap.i.;deCausisMortisChristi,cap.xvi.;Smalciusadv.Franzium,Disputat.Quarta;GitichiusadLucium.Woolzogen.;Compend.Relig.Christianæ, sect.48.The sumofwhat they all plead is, that there is no such thing as justice in God,requiring that sin be punished; that the cause and fountain ofpunishmentinGodisanger,wrath,orfury;thatthesedenotefreeactsofthe will of God, which he may exercise or omit at his pleasure. If hepunishsin,hedothnothingagainstjustice,norifheomitsotodo.Inallthesethingsheisabsolutelyfree.Suchagovernorofhiscreaturesdotheyfancyhimtobe!Henceitfollowsthattherewasnonecessity,nojustorcogentreason,whythepunishmentofoursinorthechastisementofourpeaceshouldbelaidonChrist;fortherewasneitherneednorpossibilitythatanysatisfactionshouldbemadetothejusticeofGod.Onlyhehathfreelydeterminedtopunishimpenitentsinners,andasfreelydeterminedtopardonthemthatrepentandbelievethegospel.ForthishathhesenttheLordChristtotestifyanddeclareuntous;withrespectwhereuntoheis called and to be esteemed our Saviour. The words of Socinus areexpress to this purpose,DeChristoServatore, lib. i. cap. ii., "Quærentealiquo, qui fiat, ut mortem æternam meriti, nihilominus ad vitamæternam perveniamus, non est germanum responsum, quia ChristumServatorem habemus: sed quia suppliciummortis æternæ aDeo, cujuslibera voluntate atque decreto id meriti fueramus, nobis pro ineffabiliipsius bonitate condonatum fuit; atque ejus loco datum vitæ æternæpræmium; dummodo resipiscamus, et abnegata omni impietate vitæinnocentiæ ac sanctimoniæ deinceps studeamus. Quod si, qua rationeistud nobis innotuerit, quæratur, cum nequeDeum videamus unquam,nequeaudiamus loquentem,quisvenobis tantædivinæ liberalitatisnondubiam fidem fecerit, respondendum est, Jesum Christum id nobisenarrasse, et multis modis confirmasse." This is the substance of thepersuasion of these men in this matter; which how contradictory it isuntothewholemysteryanddesignofthegospel,andcontainsacompleterenunciationofthemediationofChrist,willinourensuingdiscoursebe

madetoappear.

12.That,therefore,whichweareengagedintheconfirmationofmaybereduced unto two heads:—First, That the justice of God, whereby hegoverneth theworld and ruleth over all, is an essential property of thedivinenature,whenceGodisdenominated"just"or"righteous;"andthatontheaccounthereofitisnecessarythatsinshouldbepunished,ornotbeabsolutelypardonedwithoutrespectuntosatisfactiongivenuntothatjustice of God. Secondly, That hence it became necessary, that in thedesignationof theLordJesusChrist, theSonofGod,untohisofficeofpriesthood, he should make his soul an offering for sin, to make anatonement thereby for it; without which there could have been noremission, because without it there could be no satisfaction given orreconciliationmade.

13.Our first argument is taken from the considerationof thenature ofGodandhisholiness.Whatever is spokenof thepurity andholiness ofGod, with his hatred of and aversation from sin and sinners on theaccountthereof,confirmethourassertion;forweintendnomoretherebybutthatGod,thegreatruleroftheworld,isofsoholyanatureasthathecannot but hate and punish sin, and that so to do belongs unto hisabsoluteperfection;forthepurityandholinessofGodisnothingbuttheuniversal perfection of his nature, which is accompanied with adisplicencyinandahatredofsin,whencehewillpunishitaccordingtoitsdesert.So is it expressed,Hab. 1:13, "Thouartofpurereyes than tobeholdevil,andcanstnotlookoniniquity."Nottobeabletolookonorbeholdiniquity,expresseththemostinconceivabledetestationofit.Godis ם�ניע רוהט ; which expresseth the infinite holiness of his nature, withwhatrespectthereinhehath,andcannotbuthave,towardsthatwhichisperverse and evil. So when the prophet had made his inference fromhence, namely, that he was holy, ער תוארמ , that any look or aspectunsuitablethereuntotowardssinorevil isnottobeexpectedfromhim,he adds expressly, לכות אל למע־לא טיבהו ; and he cannot(thatis,becauseoftheholinessofhisnature,whichsuchanactionwouldbe contrary unto) "look on," that is, pass by, spare, or connive at,"iniquity."ForthatistheruleofwhatGodcandoorcannotdo.Hecandoevery thing that is not contrary to himself; that is, to the essential

properties of his nature. He can do nothing that is contrary unto orinconsistent with his truth, holiness, or righteousness. Wherefore,whereasnotto lookonsin,nottobeholdit,doincludeinthem,andbythe negation of contrary acts express, the punishing of sin,—that is, allsin,orsinassin,—andtheseareresolved into thenatureofGod,orhisessentialholiness, this testimonydeclares that thepunishmentof sin isthence necessary untoGod, as he is the holy, supreme governor of theworld.

Hence thisholinessofGod is sometimesexpressedby jealousy,orhathjealousy joinedwith it, or accompanying it: Josh. 24:19, "He is anholyGod;heisajealousGod:hewillnotforgiveyourtransgressionsnoryoursins." And God makes mention of this his jealousy, when he wouldinstructmen inhis severity in thepunishingof sin,Exod.20:5: for thenatureofjealousyisnottospare,Prov.6:34;nothingbuttheexecutingofvengeance will satisfy it. And this is that which God intended in therevelation of himself which he made by the proclamation of his namebeforeMoses,Exod.34:7,"Thatwillbynomeansclear"(or"acquit")"theguilty,"—namely,forwhomnoatonementismade.

And it is to instructusherein that thisholinessofGod is expressedbyfire, Heb. 12:29, "Our God is a consuming fire,"—"devouring fire" and"everlasting burnings," Isa. 33:14; and that "a fiery stream" is said toproceedfromhim,andthathisthroneislike"afieryflame,"Dan.7:9,10.NowitiscertainthatGodactethnotinanyexternalworkbyamereandabsolutenecessityofnature,as fireburneth.This, therefore,wearenottaughtby this representationof theholinessofGod.But ifwemaynotlearnthence,thataseventuallyfirewillburnanycombustiblethingthatis put into it, so the holiness of God requires that all sin be assuredlypunished,weknownotwhattolearnfromit;anditiscertainlynotmadeuseofmerelyforouramazement.

An account of the nature and holiness of God is given us to the samepurpose, Ps. 5:4–6, "For thou art not a God that hath pleasure inwickedness:neithershallevildwellwiththee.Thefoolishshallnotstandinthysight:thouhatestallworkersofiniquity.Thoushaltdestroythemthatspeak lies: theLORDwillabhor thebloodyanddeceitfulman."AlltheactingsofGod in thehatredandpunishingof sinproceed fromhis

nature;andwhatisnaturaltoGodisnecessary.Thenegativeexpression,"ThouartnotaGod thathathpleasure,"etc.,verse4, includesstronglytheaffirmative,expressedverse5,"Thouhatestallworkersof iniquity."AndthishedothbecauseheissuchaGodasheis,—thatis,infinitelyholyandrighteous.AndthathatredwhichishereascribeduntoGodcontainstwothings in it:—(1.)Anaturaldisplicency;hecannot like it,hecannotapprove it, he cannot but have an aversation from it. (2.) A will ofpunishing it proceeding therefrom, and which is therefore necessary,becauserequiredbythenatureofGod.Expressionsareheremultiplied,to manifest that sin is contrary to the nature of God, and that it isinconsistent therewith topass itbyunpunished.But if thepunishingofsindependuponamerefreeactofthewillofGod,whichmightormightnotbewithoutanydisadvantageuntohisnature,thereisnoreasonwhyhisholinessorrighteousnessshouldbemadementionof,asthosewhichinduce him thereunto and indispensably require it. This is that whichfrom this consideration is confirmeduntous,—namely, that such is theholiness of the nature of God, that he cannot pass by sin absolutelyunpunished:foritiscontraryuntohisholiness,andthereforehecannotdoit;forhecannotdenyhimself.

14.Again,GodintheScriptureisproposeduntousasthesupremejudgeof all, acting in rewards and punishments according unto his ownrighteousness, or what the rectitude and holy properties of his ownnaturedorequireandmakejust,good,andholy.Althoughhiskingdom,dominion,government,andrule,besupremeandabsolute,yetherulethnotasitwerearbitrarily,withoutrespectuntoanyruleorlaw.ThatGodshouldhaveanyexternal ruleor law inhisgovernmentof theworld, isabsolutelyandinfinitely impossible;buthis lawandrule is theholinessandrighteousnessofhisownnature,withrespectunto thatorderofallthingswhich,inhiswillandwisdom,hehathgivenandassigneduntothewholecreation.Inrespecthereuntoheissaidtodorightasarulerandajudge:Gen. 18:25, "Shall not the Judge of all the earth do right?" טפשה

ץראה־לכ expresseththatσχέσιςofthedivinenature,andthatofficeasitwereofGod,which in thismatterherepresentshimselfbyuntousasvestedwithal.Heisthatsupremerectororgovernorofalltheworld,whousethandis touserighteousness inhisgovernment,ortogovernrighteously.Beforesuchaonethejustandtheunjustcannot,oughtnottobetreated

or dealt withal in the same manner; for although none be absolutelyrighteous in his sight, yet somemay be so comparatively, with respectuntosomekindofguiltandguiltypersons.Accordingasthedistance isbetween persons, so the righteousness of God requires that they bedifferentlydealtwithal.

But it is pleaded, "That the intention of the expression here used is toplead formercy, that the just should not be utterly destroyedwith theunjust;andthatweimprovethetestimonyuntoacontraryend,namely,toprovethatGodmustpunishallsin."Butallthatishenceaimedatisnomore but that God is denominated just and righteous from thatrighteousnesswherebyhepunishethsin;whichthereforecanbenofreeactofhiswill,but isanessentialpropertyofhisnature.Andifso, thendoththatrighteousnessofhisrequirethatsinbepunished;forGoddothright as a judge, anda judge cannot acquit the guiltywithout injustice.And what an external law is to a subordinate judge, that God'srighteousnessandholinessisuntohim,asheisthejudgeofalltheearth.And this appeal of Abraham unto the righteousness of God as he is ajudge is founded in a principle of the light of nature, and as such isrepeated by our apostle,Rom. 3:5, 6.Andunto this end isGod, as theruler of the world, represented as on a throne, executing justice andjudgment; the introduction of which solemnity is of no use unless itinstructus thatGodgoverneth theworldasa righteous judge,and thatjusticerequireththatheinflictpunishmentonsinners:Ps.9:7,16,97:2,3,89:14,"Justiceandjudgmentarethehabitationofthythrone;"thatis,they always dwell and reside there, because God on his throne actsaccordingtothejusticeandrighteousnessofhisnature.Andhenceheisboth denominated righteous, and declared so to be, in and by thepunishmentofsin,Rev.16:5,6.SeeRom.1:32;2Thess.1:6;Exod.9:27;which places I have to the same purpose pleaded and vindicatedelsewhere.

15.Thewholeofwhathathbeen thus farpleadedmaybereduceduntotheensuingheads:—

(1.)Godisnaturallyandnecessarilythesupremegovernorofhisrationalcreatures with respect unto their utmost end, which is his own glory.Upon the supposition of his being and theirs, an imagination to the

contrarywouldimplyallsortsofcontradictions.

(2.)ThelawofobedienceinanduntosuchcreaturesarisethnaturallyandnecessarilyfromthenatureofGodandtheirown;forthisoriginallawisnothingbutthatrespectwhichafinite,limited,dependentcreaturehathuntoanabsolute,infinitelywise,holy,andgoodCreator,suiteduntotheprinciples of the nature which it is endued withal. Therefore it isindispensablynecessary.

(3.) The annexing of a penalty unto the transgression of this law wasnothingbutwhat the righteousnessofGod, as the supreme rulerofhiscreatures, did make necessary, as that without which the glory andholinessofhisrulecouldnotbepreservedupontheentranceofsin.

(4.)The institutionofpunishment,answerableunto the sanctionof thelaw, isanactof justice inGod,andnecessaryuntohimas thesupremegovernoroftheuniverse.

16.AndthisisthefirstgroundwhereonthenecessityofthesatisfactionofChrist, and of the atonement he was to make as our high priest, isfounded;foronsuppositionthatGod,ininfinitegraceandmercy,wouldeternally save sinners, the punishment due unto their sins was to beundergonebyhimwhointerposedhimselfbetweenthemandthejusticeof God which required it. Now, as there are some who believe thesatisfaction of Christ, on the abundant testimonies given unto it in theScripture, and yet resolve the reason of it into the infinitewisdomandsovereignpleasureofGodonly,—withwhomIdonotnowexpresslydeal,becausealthoughwediffer about theway,weagree in the end,—so theSocinians employ the chief of their strength in opposition unto thisrighteousnessofGod,asknowingthatifitbemaintained,theyarecastintheirwholecause.Ishallthereforeremoveallthoseobjectionswhichtheyprincipally fortify themselves with against the evidence of the truthasserted,and their exceptionsalsowhich theyput in to the testimoniesandargumentswherewith it is confirmed,and therebyputanenduntothisExercitation.

17.HewhomIshallfirstbeginwithalisSocinushimself,whoinallthesethingslaidthatfoundationwhichhisfollowershavebuiltupon.Andasin

almost all his other works he casually reflects on this righteousness ofGod,sointhat,DeJesuChristoServatore,hedirectlyopposethitintwochaptersatlarge,lib.i.cap.i.,lib.iii.cap.i.Inthefirstplacehedesignethto answer the arguments produced by his adversary for it, and in thelatter he levieth his objections against it. And in the first place, heproceedeth solely on the supposition that the righteousness which weherepleadfor,andthatmercywherebyGodforgivethsins,arecontraryandoppositeuntooneanother, so that theycannotbepropertiesofhisnature,butonlyexternalactsofhiswillandpower.

This is the foundation of his whole discourse in that place, which heasserts as a thing evident, but undertakes not at all to prove. But thissupposition is openly false; for the justice and mercy of God may beconsidered either in themselves or with respect unto their effects. Inneither sense are they contrary or opposite to each other. For inthemselves,beingessentialpropertiesofthenatureofGod,astheymustbe, in that they are perfections of an intelligent Being, they differ notfrom the universal rectitude of his holy nature, but only add a variousrespectuntoexternal things; so that in themselves theyare so far frombeingopposite,as thatGod isdenominated just fromtheexercisingtheperfections of his nature in a way of justice, and merciful from a likeexerciseinawayofmercy.Absolutely,therefore,andessentiallytheyarethesame.Neitheraretheireffectscontraryoroppositetoeachother,onlytheyarediverse,ornotof thesamekind;norare theeffectsof theonecontraryuntotheother.Topunish,wherepunishmentisdeserved,isnotcontrary tomercy;butwherepunishment isnotdeserved there it is so,forthenitiscruelty.Andyetalsointhatcase,thepartofwrong,namely,in punishing without desert, ismore opposite to justice itself than thecruel part is tomercy.And so is itwhere punishment exceeds guilt, orwhereproceedingsarenotaccordinguntoanequalmeasureorstandard.Noristosparethroughorbymercycontrarytojustice;foriftospareandpardonbenotforthegoodofthewhole,forthepreservationoforderandtheendofrule,itisnotmercytopardonorspare,butfacility,remissnessin government, or foolish pity. Secure those things in rule andgovernment which justice takes care of and provides for, and then tospareinmercyisnowaycontraryuntoit.Ifthesethingsbenotprovidedfor, to spare isnotanactofmercy,butadefect in justice.And if these

thingswerenotso,itwouldbeimpossiblethatanyonecouldbejustandmercifulalso,yea,ordoanyacteitherofjusticeormercy:forifhepunishheisunmerciful,thatis,wicked,ifpunishmentbecontrarytomercy;andif he spare he is not just, if sparing be opposite to justice. There isthereforenothingsolidorsound,nothingbutanoutwardappearanceofreason,reallycontrarytothehighestevidenceofrightreasonindeed,inthis sophism,which is laidas the foundationof theoppositionmade totherighteousnessofGodpleadedfor.

18.On this false supposition Socinus grants a twofold righteousness inGodwith respect unto sin and the punishment thereof;—onewhich heperpetually useth whilst he destroys obstinate, impenitent, andcontumacious sinners; the other whereby sometimes he punishethsinnersaccordinguntohislaw,whichyetarenotobstinate,withoutanyexpectationoftheirrepentance.AndtheseseveralsortsofjusticeinGodheconfirmsbysundryinstancesintheplacebeforealleged.Butitisplainthat these things belong not unto the question under debate; for theyrespect only the externalmanner andacts ofpunishing, andnothing ismore fond than thence to feign various righteousnesses in God, or toconcludethatthereforeeverytransgressionofthelawdothnotrequireajustrecompenseofreward.NorisitsupposedthatthejusticeofGoddothso exact the punishment of sin as that all sin must be immediatelypunished,inthesamemanner,especiallyasuntotemporalpunishments,which respect this life. It belongs unto the sovereign authority andinfinitewisdomofGod,asthegovernoroftheworld,sotodisposeofthetime, season,manner, andmeasureof thepunishmentdueunto sin, asmaymost conduce to the end aimed at in the whole. Thus he cuts offsome in their entrance into a course of sin; others he "endureth withmuch long-suffering," though "vessels of wrath fitted to destruction,"Rom. 9:22. And this he doth because he is willing so to do, or so itpleaseth him. But hence it follows not that finally he pardoneth orsparethsome,orpunishethothers,merelybecausehewill.

That,therefore,wherebyhedeceiveshimselfandothersinthismatter,isthe exclusion of the satisfaction of Christ fromhaving the place of anycause,orfrombeingofanyconsideration,inthematterofpardoningsin;for thisheexpresslypleadsandcontends for in thisplace,as isevident

fromthewordsbeforecited,whereinheallowsnomoretoChristandhismediationbutonlythathecametodeclarethatGodwouldforgiveusoursins.Hiswholeproof,therefore,isbutabeggingofthethinginquestion.ForthereasonwhyGodconstantlypunisheththemwhoareobstinateintheir sins and impenitent, is really because their sins deserve, in hisjustice and according to his law, so to be punished; and they are notspared,becausetheyobstinatelyrefusetheremedyorreliefprovidedforthem, in that they fulfil not the condition whereby they might beinterestedinthesufferingsofChristforsin."Hethatbelievethnotshallbedamned;" that is,shallpersonallybe leftuntothe justiceofGodandsentenceofthelaw.[Asto]thosewhomGodsparethandpunishethnot,it is not because their sins do not deserve punishment, or because thejustice ofGod doth not require that their sins should be punished, butbecause they are interested by faith in the satisfactionmade by ChristwhenheunderwentthepunishmentduetotheirsinsbythewillofGod.And this is the rule of punishment and sparing, as they are final anddecretory,accordinguntoasentencenevertoberepealednoraltered.Asfor temporary punishments, whether they are corrective only orvindictive,theirdispensationdependsabsolutelyonthewillandpleasureof God, who will so order and dispose them as that they may besubordinate unto his final determination of the eternal condition ofsinners. But this exclusion of the consideration of the interposition ofChrist,inawayofsufferingpunishmentfortheprocuringofthepardonof sin, is that which disturbs the whole harmony of what is taught usconcerningthejusticeandmercyofGodintheScripture.

Andthevenomhereofhathsoinfectedthemindsofmany,intheselatterdays, that theyhaveevenrejected thewholemysteryof thegospel,andtakenupwithareligionwhichhathmoreofJudaism,Mohammedanism,andGentilisminit,thanofChristianity.Andindeedifitbeso,thatintheremissionofsinsthereisnorespectuntotheLordChrist,butonlythathehathdeclaredit,andshowedthewaywherebywemayattainit,itmustbeacknowledged that there is no righteousness in God requiring thepunishmentofsin;asalso,thatitwasmerelyfromanactofthewillandpleasureofGodthatbyanysinswedeserveeverlastingpunishment.Forneither, then, was the sanction of the law, or the constitution of thepenalty of its transgression, any act of justice in God, but of his will

absolutely,whichmightnothavebeen;andso,notwithstandingthestateand conditionwhereinwewere created, and ourmoral dependence onGod,andGod'sgovernmentoverus,manmighthavesinned,andsinnedathousandtimes,andbrokenthewhole law,andyethavebeennowayliable unto punishment,—namely, if God had so pleased; and it was asfreeuntohimtorewardsinastopunishit.Forifyouallowanyreasontothe contrary from the nature and order of things themselves, and ourrelationuntoGodasrationalcreatures,mademeettobesubjectuntohimin a way ofmoral obedience, you introduce a necessity of punishmentfromtherighteousnessofGod,whichisdenied.Andonthissupposition,upon an alike act of the will of God, sinmight have beenmade to bevirtue,andobediencesin,andsoitmighthavebeenthedutyofmantohavehatedGod,andtohaveopposedhimtotheuttermostofhispower;forallthemerelyfreeactsofGod'swillmighthavebeenotherwise,andcontrarytowhattheyare.Andifyousayitcouldnotbesointhiscase,because the nature of God and his righteousness required it should beotherwise, you grant all that is contended for. This false suppositionmadewayforthetwofoldrighteousnesswhichSocinusfeignsinGod;andtheinstanceswhichhegivesintheconfirmationofitrespectonlyGod'sactualpunishingofsinandsinnersinthisworld,somesooner,andsomeaftermore forbearance,whichnonedeny toproceed fromhissovereignwillandpleasure.

19.The sameauthor in the sameplacebetakeshimself toanotherplea,andwillnotallowthatGoddothatallpunishsinbecausehe is just,orthathissodoingisanactofjusticeinhim;forsohespeaks,lib.i.cap.i.p. 1: "Ea res quæ adDeum relata,misericordiæ opponitur, non justitiaappellatur,sedvelseveritas,velira,velindignatio,velfuror,velvindicta,velsimilialioquopiamnominenuncupatur."Ans.TherearenothingsinGod that are opposite or contrary one unto another; and this sophismwasbeforediscovered.Nay,angerandfury,thoughtheydenotenotanything in God, but outward effects from that which is in him, are notopposed to mercy; for mercy being a virtue and a divine perfection,whateveriscontraryuntoitisevil.Only,astheydenoteeffectsofjustice,theyarediversefromtheoutwardeffectsofmercy.Thisthereforeprovesnot that that, fromwhence it is that God punisheth sin, is not justice;whichmustbeproved,orthisman'scauseislost.Idoacknowledgethat

both קדצ andδικαιοσύνηarevariouslyusedintheScripturewhenapplieduntoGod, or do signify things of a distinct consideration; for upon thesupposition of the rectitude of the divine nature in all things,righteousness may be variously exercised, yea, it is so in all that Goddoth. Hence Socinus gives sundry instances where God is said to berighteousinactsofmercyandgoodness,asverymanymaybegiven;forbesides that the rectitude, equality, and holiness, which are in all hisways,areknownfromhisrighteousnessinthedeclarationthathemakesof himself and his dealings withmen, in a way of goodness, kindness,benignityandmercy,thereisuniversallyasuppositionofhispromiseofgrace in Jesus Christ, the accomplishment whereof depends on hisrighteousness;which thereforemaybepleaded, evenwhenwepray formercy,asitisoftenbyDavid.ForthefaithfulnessofGodinfulfillinghispromises, whether in the pardon of our sins or the rewarding of ourobedience,ishisrighteousnessinhisword.Thenceishe"justifiedinhissayings,"Rom.3:4; that is, he is declared righteous in the fulfillinghispromisesandthreatenings.YetthishindersnotbutthatGodisjustwhenhe"takethvengeance;"thatis,whenhedothsoandinhissodoing,Rom.3:5.

That anger and fury are not properly in God all do acknowledge. TheoutwardeffectsoftherighteousnessofGodinthepunishingofsinaresoexpressed,todeclarethecertaintyandseverityofhisjudgments.Tosaythat God prescribes a penalty unto the transgression of his law, andexecutethaccordingly,merely inanger,wrath,or fury, is toascribethatunto him which ought not to be done unto any wise law-maker orgovernor among men. Nor will it follow that because God is said topunishsininangerandwrath,thereforehepunishethsinonlybecausehewill,andnotbecausehe is just,or thathis justicedothnotrequire thatsinbepunished.Yea,itthencefollowsthatthejusticeofGodisthecauseofthepunishmentofsin;fortoactinangerandfuryanyotherwisethanastheyareeffectsof justice isviciousandevil.Goddothnot, therefore,punishsinbecauseheisangry;buttoshowtheseverityofhisjustice,hemaketh an appearance of anger and wrath in punishing. These thingsbelongtotheoutwardmanner,andnottheinwardprincipleofinflictingpunishment.

20.Inthefirstchapterofhisthirdbookheagainattemptsanoppositionunto this righteousness of God. "Justitia ista," saith he, "cui vossatisfaciendumesseomninocontenditis,inDeononresidet,sedeffectusest voluntatis ipsius. Cum enimDeus peccatores punit, ut digno aliquonomine hoc opus ejus appellemus, justitia tunc eum uti dicimus."ThereforeitseemsdowedealbenignlywithGod;andwhathedothonlyin anger and fury we give it a worthy name, and say he doth it inrighteousness! But what shall we say when God himself ascribeth hispunishingofsintohisjusticeandjudgmentingoverningtheworld?ThishedothplainlyPs.9:7,8,50:6,98:9;Rom.1:32,3:5.Shallhealsobesaidto find out a worthy name for what he doth, though he do it on suchaccountsaswhereinthethingsignifiedbythatnameisnotconcerned?Itisahardtask,doubtless,toprovethatGoddothnot"judgetheworldinrighteousness."Buthehathreason,ashesupposeth,forhisassertion;forhe adds, "Quod autem justitia ista in Deo non resideat ex eo maximeapparere potest, quod si ea in Deo resideret nunquam is neminimumquidem delictum cuiquam condonaret; nihil enim unquam facit autfacere potest Deus quod qualitatibus quæ in ipso resident adversatur.Exempli causa, cum inDeo sapientia etæquitas resideat,nihil unquaminsipienter,nihil inique facitaut facerepotest;"—"That there isnosuchjustice in God appears from hence, that if there were, he could neverforgivetheleastsinuntoany;forGoddothnothing,norcandoanything,that is contrary to the qualities which reside in him. For instance,whereasthereiswisdomandequityinGod,hecandonothingunwisely,nothing unjustly." So he. But he seems not to observe that herein hepleadsourcausemoreforciblythanhisown:forwesay,thatbecausethisjusticeisanaturalpropertyofGod,hecandonothingagainstit,andsocannotforgiveanysinabsolutelywithoutrespectuntosatisfactionmadeuntothatrighteousness;andwhenthisisdone,topardonandforgivesinisnowayadverseorcontraryuntoit.ThiswholedifficultyisreconciledinthecrossofChrist,andcanbesonootherwise;forGodsethimforthtobeapropitiation,εἰςἔνδειξιντῆςδικαιοσύνης,Rom.3:25;whichwhenitisdone,aspardonisafruitoreffectofmercy,soitisconsistentwiththeseverityofjustice.See2Cor.5:21;Rom.8:3;Gal.3:13,14;Heb.9:13–15.And the whole ensuing discourse of Socinus in that chapter may bereducedunto these twoheads:—First,A supposition thatChristdidnotnor couldundergo thepunishmentdue toour sins;which is tobeg the

matterinquestion,contrarytoScripturetestimoniesinnumerable,manywhereofIhaveelsewherevindicatedfromtheexceptionsofhimselfandhis followers. For let this be granted, and all his discourse about theimpossibility of pardoning any sin, upon the supposition of such arighteousnessinGod,fallstotheground.Andifhewillnotgrantit,yetmayhenotbeallowed tomakea suppositionon thecontrary tobe theground of his argument whereby he endeavours to overthrow it.Secondly,Heconfoundsthehabitsof justiceandmercywiththeactsofthem. Hence would he prove an inequality betwixt justice and mercy,because there is sobetweenpunishingandpardoning.AndsoalsoGoddeclares thathedelights inmercy, but is slow to anger.But actually topardon isnowayopposite to justice,wheresatisfaction ismade;nor topunish[opposite]untomercy,wherethe lawofobtainingan interest inthat satisfaction is not observed. And all that God declares in theScripture concerning his justice and mercy, with the exercise of themtowardssinners,isgroundedonthesuppositionoftheinterpositionandsatisfactionofChrist.Wherethatisnot,asinthecaseoftheangelswhichsinned,nomentionismadeofmercy,moreorless,butonlyofjudgmentaccordingtotheirdesert.

21. The author of the Racovian Catechism manageth the same pleaagainst the vindictive justice ofGod, and gathers the objections unto ahead,whichSocinusmorelargelydebatedon,cap.viii.DeMorteChristi.AndalthoughlittlebeaddedthereinuntowhatIhavealreadycited,yetitcontaining the substanceofwhat they are able toplead in this cause, Ishall take a view of it in the words of these catechists: "Eammisericordiamet justitiamqualemhicadversarii inserivolunt,negamusDeo inesse naturaliter. Nam, quod attinet ad misericordiam, eam Deonon ita natura inesse ut isti sentiunt hinc patet; quod si natura DeoinessetnonpotestDeusullumpeccatumprorsuspunire;atquevicissimsiea justitia natura Deo inesset ut illi opinantur, nullum peccatumDeusremitteret. Adversus enim ea, quæDeo insunt natura, nunquampotestquidquam facere Deus. Exempli causa, cum Sapientia Deo insit naturanunquam contra eam quidquam Deus facit, verum quæcunque facit,omnia facit sapienter. Verum cum Deum constet remittere peccata etpunire, quando velit, apparetDeo ejusmodimisericordiamet justitiam,qualem illi opinantur, non inesse natura, sed esse effectus ipsius

voluntatis. Præterea eam justitiam quam adversarii misericordiæopponunt; qua Deus peccata punit, nusquam literæ sacræ hoc nominejustitiæinsigniunt,verumirametfuroremDeiappellant;imojustitiæDeiinscripturishocattribuiturcumDeuspeccatacondonat,1Joh.1:9;Rom.3:25, 26." And hereon they conclude that there was no need, nor cantherebe anyuse, of the satisfactionofChrist.Ans.First,Thedesignofthisdiscourseistoprovethatjusticeandmercyarenotpropertiesofthedivinenature;foriftheybe,itcannotbedeniedbutthatthesufferingsofChristwerenecessarythatsinmightbepardoned.Now,hereinwehaveagainstouradversariesthelightofnature,andthatnotonlyasteachingus,by theconductof right reason, that there isa singularperfection inthesethings,whichmustthereforebefoundinHimwhoissotheauthorof all goodness and limited perfections unto others as to containessentiallyandeminentlyallgoodnessandperfectioninhimself,butalsoit is not difficult to evince the actual consent of all mankind whoacknowledge aDeity unto this principle, thatGod is just andmerciful,withthatjusticeandmercywhichhaverespectuntothesinsandoffencesof men. There is, indeed, this difference betwixt them, that justice isascribed unto God properly, as a habit or a habitual perfection;mercyanalogicallyandreductively,asanaffection.AndthereforemercyinGodisnotaccompaniedwiththatsympathyandcondolencywhicharemixedwith it in our human nature. But that natural goodness and benignitywhenceGod is ready to relieve,whereof his sparing andpardoning arepropereffects,arethatmercyofGodwhichherepresentsuntousunderthehighestexpressionsoftendernessandcompassion.SeePs.103:8–14.Andinsuchdeclarationsofhimselfheinstructsusinwhatapprehensionsweoughttohaveofhisnature;whichifitbenotgraciousandmerciful,we are taught by him to err and mistake. So when God showed untoMoseshisglory,andmadeadeclarationofhimselfbyhisname,hediditnotbycallingoverthefreeactsofhiswill,orshowingwhathewouldorcoulddo,ifsobehepleased,buthedescribedhisnatureuntohimbytheessentialpropertiesof it, that thepeoplemightknowwhoandwhathewaswithwhomtheyhadtodo,Exod.34:6,7.Andyetamongthemisthatmercy reckoned which is exerted in the pardoning of iniquity,transgression, and sin.The same is tobe said concerning the justice ofGod;forthisvindictivejusticeisnothingbuttheabsoluterectitudeofthenatureofGodwithrespectuntosomeoutwardobjects,namely,sinand

sinners.Hadthere,indeed,neverbeenanysinorsinners,Godcouldnotin any outward acts have exercised either vindictive justice or sparingmercy;butyethehadbeennotwithstandingeternallyjustandmerciful.

AndthereisthisdifferencebetweenthejusticeandmercyofGodontheonehand,andhispowerandwisdomontheother,thattheselatter,beingabsolutepropertiesof thedivinenature,withoutrespectuntoanyotherthing,doconstitutetheirownobjects;sothatinalltheworksofGodhedothnotonlynotactagainstthem,buthecannotactwithoutthem,forallthathedothmustnecessarilybedonewith infinitepowerandwisdom.But for the other, they cannot outwardly exert or act themselves buttowards objects antecedently qualified; whence it is enough that Godneitherdothnorcandoanythingagainstthem.Andthishecannotdo;for, secondly, it is weakly pleaded that if God be merciful, he cannotpunishanysin.Fortopunishsinabsolutelyisnowaycontrarytomercy.If itwere, theneveryonewhocorrectethorpunishethany forsinmustneeds be unmerciful. Nor is it contrary unto justice pardon sin whensatisfaction is made for it; without which God neither doth nor canpardonanysin,andthatforthisreason,namely,thatitiscontrarytohisjustice so to do. Thirdly, Whence God is said to pardon sin in hisrighteousness,orbecauseheisrighteous,hathbeendeclaredbefore.Hisfaithfulness in his promises with respect unto the mediation of JesusChristissocalled,whichouradversariescannotdeny.

22. Crellius in almost all his writings opposeth this justice of God,ofttimes repeating the same things; which it were tedious to pursue,—besides, I have long since answered all his principal arguments andobjections, inmyDiatribadeJustitiaDivina.Ishall thereforehereonlycall one of his reasons unto an account, whereby he would prove thatthere was no necessity for making any satisfaction unto God for sin,because I find it to prevail among many who are less skilled indisputationsof thisnature.Andthis is thatwhichhe insistson,Lib.deDeo, cap. iii. de PotestateDei.He lays down this as a principle: "Deuspotestatem habet infligendi pœnam, et non infligendi; justitiæ autemdivinæ nequaquam repugnat peccatori, quem punire jure possit,ignoscere."Heistreatinginthatplaceaboutthesupremedominionandfree power of God. And hereunto he saith it belongeth to inflict

punishment,ortospareandpardon.Butheishereinevidentlymistaken:foralthoughhewhoisabsolutelysupremeoverallmaypunishandspare,yetitbelongsnottohimassuchsotodo:forpunishingandsparingaretheactsof agovernoror judgeas such;anduntoGodas suchare theyconstantlyascribed intheScripture,James4:12;Ps.9:8,9;Gen.18:25;Ps. 50:6, 94:2; Heb. 12:23. Now, it is one thing whatmay be done byvirtue of absolute sovereignty and dominion, setting aside theconsideration of rule and government, and another what ought to bedonebyarighteousrulerorjudge.Andwhereashesaysitisnotcontrarytojusticetospareonewhomightdejurebepunished,ifhemeansby"arulermaypunishhimbyright,"nomorebut thathemaydosoanddohimnowrong,weretherenomoreinthecaseitmightbetrue.Butitisnotthusatanytimewithsinners;fornotonlymayGodpunishthemanddothemnowrong,buthisownholinessandrighteousnessrequiresthattheyshouldbepunished.And therefore theassertion, ifaccommodatedtothecauseinhand,mustbethis,"Itisnowrongtojusticetosparethemwho ought to be punished;" which is manifestly false. And Crelliushimself grants that there are sins and sinnerswhichnot onlyGodmaypunishdejure,butthatheoughtsotodo,andthatitwouldbecontrarytohisjusticenottopunishthem:Adv.Grot.adcap.i.p.98,"Deindenecillud negamus rectitudinem ac justitiam Dei nonnunquam eum adpeccatapuniendamovere;eorumnempequibusveniamnonconcedere,non modo æquitati per se est admodum consentaneum, verum etiamdivinis decretis ut ita loquar debitum, quales sunt homines nonresipiscentes, atque in peccatis contumaciter perseverantes; maxime siillud peccati genus in quo persistunt, insignem animi malitiam, autapertum divinæ majestatis contemptum spiret, si enim hujusmodihominibusveniaconcederetur,facilesupremirectorismajestas,etlegumabipsolatarumevilesceret,etgloriaipsius,quæpræcipuusoperumejusomniumfinisest,minueretur."

What here he grants concerning some sins, we contend to be trueconcerning all. Neither do that justice, equity, and rule which requirethese sins of contumacy and impenitency to be punished, depend on afreedecreeoractofthewillofGodonly,forthennosinofitselforinitsownnature deserves punishment.And it implies a contradiction to saythatitdothso,andyetthatitdependsmerelyonthewillofGod.Andin

thatbookDeDeohehathotherconceptionstothispurpose:Cap.xxiii.p.180, "Est ratioaliquahonestatis, circaquamDeus justedispensarenonpotest;" and p. 186, "Deo indignum est contumacium scelera impunitademittere;"andcap.xxviii.,"NecsanctitasnecmajestasDeiusquequaquefert ut impunemandata ejus violentur." If it be thuswith respect untosomesins,itmustnotbebecauseofsin,butonlyofsomedegreesofsin,ifitbenotsowithallsinwhatever.AndwhocanbelievethatthenatureofsinisnotcontraryuntotheholinessandmajestyofGod,butthatsomecertaindegreesonlyofitareso?andwhoshallgiveinthatdegreeofsinwhen it becomes so inconsistentwithGod'sholiness andmajesty? It issaid that this is stubbornness and impenitency. But whoever sins onceagainst Godwill be impenitent therein, unless relieved by the grace ofJesusChrist,whichsupposethhissatisfaction.Andthisisevidentintheinstanceoftheangelsthatsinned.

23.Thedefencewhichhemakesofhis formerassertion,containing thesubstance of what remains of their plea against the necessity of thesatisfactionofChrist, I shallparticularlyexamine,andputanenduntothis Exercitation. He therefore pleads, "Nemini sive puniat sive nonpuniatfacitinjuriam;siquidemdejureipsiustantumagitur;nequeenimnocentidebeturpœna,sediseamdebet;etdebetquidemilli,cuiinjuriaomnisultimoredundat,quiinnostronegotioDeusest;jusautemsuumsirem spectes ut persequi cuique licet, ita et non persequi, ac de eoquantumlibetremittere:hæcenimjurisproprii,acdominicinaturaest."

Ans."JusDei,"δικαίωματοῦΘεοῦ,"therightofGod,"inthismatter, isneither"jusproprium,"whichanswerstherightofeveryprivateperson,nor"jusdominicum,"ortherightofabsolutedominion,buttherightofarulerorsupremejudge,whereuntothethingshereascribeduntotherightofGodinthismatterdonotbelong,asweshallsee.Forwhereashesaith,first,"Thatwhetherhepunishordonotpunish,hedothwrongtonone,"it is granted that no wrong is done to men; for, by reason of hissovereignty,hecandothemnone.Butwherepunishmentisdueuntoanysin,itcannotbeabsolutelyspared,withoutthewrongorimpeachmentofthatjusticeinwhosenatureitistorequireitspunishment.Itisnot,then,properlysaidthatifGodshouldnotpunishsinheshouldwrongany,forthathecannotdo,dohewhathewill;butnottopunishsiniscontraryto

his own holiness and righteousness. And for what he adds, secondly,"That punishment is not due to the offender, but that he owes hispunishmentuntohimagainstwhomtheinjuryisdone,whointhiscaseisGod;"Isay,certainlynomaneverimaginedthatpunishmentissoduetotheoffender,orissofarhisright,asthatheshouldbeinjuredifhewerenot punished, or that hemight claim it as his right. Fewoffenderswillpursuesucharight.AndwhereasitissaidthattheinjuryinsinisdonetoGod,itmustberightlyunderstood;fortheinjurythatisdoneuntohimhathnoanalogywiththatwhichisdonebyoneprivatemanuntoanother.Neither doth our goodness add any thing to him, nor our sin take anything from him: Job 35:6–8, "If thou sinnest, what doest thou againsthim?orifthytransgressionsbemultiplied,whatdoestthouuntohim?Ifthoube righteous,what givest thouhim? orwhat receivethhe of thinehand?Thywickednessmayhurtamanasthouart;andthyrighteousnessmayprofitthesonofman."Butthatwhichisherecalled"injury,"isthetransgressionofthelawoftherighteousJudgeofalltheworld;andshallhe not do right? shall he not recompense untomen according to theirways?Andthereforethatfallstothegroundwhichheaddsastheproofofthewhole:"Forasitislawfulforeveryonetoprosecutehisownright,soeveryonemayforegoit,remitofit,ornotprosecuteit,athispleasure."And this is thatwhich is principally insisted on by them in this cause,namely,thattherightofpunishingbeinginGodonly,hemayforegoitifheplease,seeingeveryonemayrecedefromornotpursuehisownrightathispleasure.Butapersonmayhaveadoubleright.First, thatwhicharisethfromadebt,orapersonalinjury.Thiseverymanmaypursue,soasthatherebyhewrongsnotanyunconcernedtherein,nortransgressesany rule of duty prescribed unto himself; and every one may at hispleasureremit,soasnoprejudiceredoundtherebyuntoothers.Butoursins in respectofGodhaveneither thenatureofdebtsproperly,norofpersonalinjuries,thoughtheyaremetaphoricallysocalled.Andthereisaright of rule or government, which is either positive or natural. Of thefirst sort is that which magistrates have over their subjects. Hereuntobelongstherightofexactingpunishmentaccordingtothelaw.Now,thisissucharightashathdutyinseparablyannexeduntoit.This,therefore,arighteous magistrate cannot forego without destroying the end ofmagistracyinthepublicgood.Foramagistratetosay,'Ihave,indeed,arighttopunishoffendersinthecommonwealth,butIwillforegoit,seeing

all itsexercisedependsuponmywill,' isa rejectionofhisduty,andanabrenunciationofhisauthority.But,lastly,therightofGodtoruleoverallisnaturalandnecessaryuntohim:sothereforeisourobligationuntoobedience, or obnoxiousness unto punishment. To say that God mayforegothisright,orremitofit,istosaythathemayathispleasureceaseto be ourLord andGod; for the samenature ofGodwhichnecessarilyrequireth our obedience doth indispensably require the punishment ofourdisobedience.Andsohaveweclosedourfirstargumentinthiscause,withourvindicationofit.

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ADIGRESSION

ConcerningthesufferingsofChrist,whethertheywereofthesamekindwithwhatsinnersshouldhavesuffered,orwhetherhesufferedthesamethatweshouldhavedone.

UNTOwhatwehaveargued inthe foregoingExercitation it isgenerallyobjected, "That if the justice ofGod did thus indispensably require thepunishment of sin, which was the ground of the satisfaction made byChrist, then it was necessary that Christ should undergo the samepunishmentthatthesinnersthemselvesshouldhavedone,namely,thatwhich the justice of God did require. But this was impossible," as ispretended. And to overthrow this apprehension, that the Lord Christunderwentthesamepunishmentinkindwhichweshouldhavedone,oraswasdueuntous,theyhavethusstatedtheopinionofthemwhomtheydooppose."Some,"theysay,"domaintainthatoursinsaretobelookedonasourdebts, orunder thenotionofdebts, andGodas the creditor,requiringthepaymentofthem.WhereforeourLordJesusChrist,byhisdeath and sufferings, paid this debt; so that his death was 'solutioejusdem,' or the payment of whatwas due in the same kind. This, saysomelearnedmen,gavegreatadvantageuntoSocinus;whoeasilyprovedthattherewasnonecessityforamerecreditortoexacthisdebt,butthathemight athispleasure 'cedere jure suo,' or foregohis own right.AndthismustneedsbesupposedofGodinthismatter,whoselove,andgrace,and pardoning mercy, are so celebrated therein." And to confirm thisargument it is usually added,—which is the main thing pleaded by

SocinusandCrelliusthemselves,—"ThattheLordChristneitherdidnorcouldundergo thepenaltydueuntous,because thatwaseternaldeath.AndtopleadthateitherChristshouldhaveundergoneit,ifhecouldnothave delivered himself from it, or that what was wanting unto hissufferings as to their duration was compensated by the dignity of hisperson, is to acknowledge that indeed he did not undergo the samepunishmentthatweareobnoxiousunto."

Learnedmen, and those sound in the substance of the doctrine of thesatisfactionofChrist,beingdifferentlyminded,either in the thing itselforaboutthesenseofthetermswherebyitisexpressed,Ishallendeavourtostaterightconceptionsaboutit,oratleastexpressmyown,withoutadesign to contradict those of any others. And,—First, For theconsiderationofoursinsunderthenotionofdebts,andGodasacreditor,it is generally known that before the rising of any heresy, the mostlearnedmenhadexpressedthemselveswithsucha libertyasadvantagehath been thence taken by such adversaries of the truth as afterwardsarose. Thus the Scripture having called our sins our debts, and madementionofthepaymentmadebyChrist,andcomparedGodtoacreditor,beforeSocinuscalled thewholematterof the satisfactionofChrist intoquestion, it is no wonder if the truth were commonly expressed underthesenotions,withoutsuchdistinctionsaswerenecessarytosecurethemfromunforeseenexceptions.HewithwhomSocinusfirstdisputedonthissubjectwasCovetus; andhedoth indeedmakeuseof this argument toprovethesatisfactionofChrist,namely,"Thatoursinsbeingourdebts,justice required that there should be payment made of them, or forthem."Butthetruthis,hedothnottakehisargumentfromthenatureofdebts in general, but from the especial nature of these debts, as theScripturecalls them:forhemade itappearthat thesedebtsaresuchasarecrimes,or transgressionsof the lawofGod;ontheaccountwhereofthe persons that had contracted these debts, or were guilty of thesecrimes,becameliableandobnoxiousuntopunishmentinthejudgmentofGod,whoisthesovereignruleroverall.Thereis,therefore,adistinctionto be put between such debts as are civil or pecuniary only, and thosewhich are criminal also. And when the Scripture sets out our sins asdebts,withsuchcircumstancesasalludeuntopecuniarydebtsandtheirpayment, it is to make the thing treated of obvious unto our

understandingsbyasimilitudeexposeduntotheacquaintanceofallmen;butasoursinsare really intended, theexpression ismetaphorical.AndSocinus, in his disputation about the nature of debts, creditors, andpayments,hadnoadvantagebutwhathetookbyasuppositionthattheterms which were used by his adversarymetaphorically (his argumentbeingtakenfromthethingintended)wereurgedbyhimintheirpropersense; which indeed they were not. And so, whereas all his disputerespectscivilorpecuniarydebtsonly,hewasfarenoughfromtriumphingover his adversary,who intended such aswere criminal.Wherefore, asthisnotion,ofdebts,creditors,andpayments,neednotyetbeforborneinapopularwayof teaching,because it ismadeuseof in theScripture togiveusasenseofourconditionupontheaccountofoursins,especiallyadeclaration being made that these debts will be exacted of us; so in adisputationaboutthetruth,itisnecessarytodeclareofwhatnaturethesedebtsare,asallgenerallydo,assertingthemtobecriminal.

Secondly,Thereismuchambiguityinthatexpression,of"Christ'spayingthe same which was due from us." For that term, "the same," may bevariously modified, from divers respects. Consider the punishmentsuffered,itmaybeitwasthesame;considerthepersonsuffering,anditwasnotthesame.Andthereforeitmaybesaid,asfarasitwasapenaltyitwasthesame;asitwasapaymentitwasnotthesame;oritwasnotthesameasitwasasatisfaction.Foritwasonlywhatthelawrequired,andthe law required no satisfaction as formally such. Punishment andsatisfaction differ formally, thoughmaterially theymay be the same. Ijudge, therefore, thatChristwastoundergo,anddidundergo, thatverypunishment, inthekindof it,whichthoseforwhomhesufferedshouldhaveundergone,andthat,amongothers,forthereasonsensuing:—

1.Christunderwentthepunishmentwhich,inthejusticeorjudgmentofGod,wasdueuntosin.ThatthejusticeofGoddidrequirethatsinshouldbepunishedwithameetandduerecompenseofreward,wehaveprovedalready,andshallafterwardsfurtherconfirm.Toanswerandsatisfythisjustice it was that Christ suffered; and therefore he suffered what thatjusticerequired.Andthisiswhatispleadedfor,andall.Weshouldhaveundergonenomorebutwhat in the justiceofGodwasdue to sin.ThisChristunderwent,—namely,whatinthejusticeofGodwasduetosin,and

thereforewhatweshouldhaveundergone.Norcanitbesupposedthat,inthejusticeofGod,theremightbetwosortsofpenaltiesduetosin,oneofone kind, and another of another. If it be said that because it wasundergonebyanotheritwasnotthesame,Igrantitwaspayment,whichour suffering could never have been; it was satisfaction, which we byundergoing any penalty could not make; but he yet suffered the samepenalty whichwe should have done. Nomore is intended but that theLordChristunderwentthatpunishmentwhichwasduetooursins;whichI cannot see how it can well be denied by those who grant that heunderwentanypunishmentatall, seeing the justiceofGodrequirednoother.

2.Thatwhichwasduetosinwasallofit,whateveritwas,containedandcomprehendedinthecurseofthelaw;forinthecurseGodthreatenedthebreachofthelawwiththatpunishmentwhichinhisjusticewasdueuntoit,andallthatwasso.Isupposethiswillnotbedenied.Forthecurseofthe law is nothing but an expression of that punishment which is dueunto the breachof it, delivered in away of threatening.ButnowJesusChrist underwent the curse of the law; by which I know not what tounderstandbutthatverypunishmentwhichthetransgressorsofthelawshould have undergone. Hence our apostle says that he was "made acurseforus,"Gal.3:13;becauseheunderwentthepenalsentenceofthelaw.Andtherewerenottwokindsofpunishmentcontainedinthecurseof the law, one that the sinner himself should undergo, another thatshould fall on theMediator; for neither the law nor its curse had anyrespectuntoamediator.Onlyeverytransgressorwascursedthereby.Theinterpositionofamediatordependsonotherprinciplesandreasonsthanany the law was acquainted withal. It was therefore the samepunishment, inthekindof it,whichwasduetous,thattheLordChristwastoundergo,oritwasthatwhichneitherthejusticenorthelawofGodrequired.

3.It issaidexpresslythatGodcausedallouriniquitiestomeetonhim,Isa.53:6,or"hathlaidonhimtheiniquityofusall;"thathebareoursins,verse 11, or "bare our sins in his own body on the tree," 1 Pet. 2:24;wherebyhewhoknewnosinwasmadesinforus,2Cor.5:21;—thesenseofallwhichplacesIhaveelsewherepleadedandvindicated.Now,unless

wewillbetakeourselvesuntothemetaphoricalsenseofouradversaries,and grant that all these, and the like expressions in the Scriptureinnumerable, signify no more but that Christ took away our sins, bydeclaring and confirming unto us the way of faith and obedience,whereby we may obtain the pardon of them, and have them so takenaway, we can assign no sense unto them but that the Lord Christunderwent the punishment due unto our sins in the judgment of God,andaccordingtothesentenceofthelaw;forhowdidGodmakeoursinstomeetonhim,howdidhebearthem,ifhedidnotsufferthepenaltyduetothem,orifheunderwentsomeotherinconvenience,butnottheexactdemeritofsin?Andthereisnoothersensegivenoftheseplacesbythemwho plead for the satisfaction of Christ but this, that he bare thepunishmentduetooursins;whichisallthatiscontendedfor.

4.Christsufferedinourstead.HewasourἈντίψυχος.Anditisusualwithalllearnedmentoillustratehisbeingsobytheinstancesofsuchashavebeen renowned in the world on that account; which they have clearwarranty for from our apostle, Rom. 5:7. When one would substitutehimselfintheroomofanotherwhowasobnoxiousuntopunishment,hethatwassosubstitutedwasalwaystoundergothatverypenalty,whetherbylossoflimb,liberty,orlife,thattheothershouldhaveundergone.Andinlikemanner,iftheLordChristsufferedinourstead,asourἈντίψυχος,he suffered what we should have done. And to conclude, if a certainpunishment of sin be required indispensably, on the account of theholinessandessentialrighteousnessofGod,Iknownotonwhatgroundwe can suppose that several sorts or kinds of punishment might beinflictedforitatpleasure.

It remains that we consider the principal objections that are usuallylevelledagainstthetruthasserted,andeitheranswerthem,orshowhowthatwhichwemaintainisnotconcernedinthemnoropposedbythem.

First, therefore, it is objected, "That the punishment which we shouldhave undergone was death eternal, but this Christ did not, nor couldundergo;sothatheunderwentnotthesamepunishmentthatweshouldhavedone."Ans.Deathas eternalwas in thepunishmentdueuntooursin,notdirectly,butconsequentially;andthat"anaturasubjecti,"not"anatura causæ."For, that thepunishment of sin shouldbe eternal arose

notfromthenatureandorderofallthings,namely,ofGod,thelaw,andthesinner,butfromthenatureandconditionofthesinneronly.Thiswassuchasthatitcouldnootherwiseundergoapunishmentproportionableunto the demerit of sin but by an eternal continuance under it. This,therefore,wasnotanecessaryconsequentofguiltabsolutely,butofguiltin or upon such a subject as a sinner is, who is no more but a finitelimitedcreature.Butwhen,byGod'sappointment,thesamepunishmentfell on Him whose person, upon another consideration, was infinitelydistanced from those of the sinners themselves, eternitywasnot of thenatureofit.Butthenitmaybesaid,"Thattheadmissionofonetopayorsufferforanother,whocoulddischargethedebtinmuchlesstimethantheotheroroffendercould,isnotthesamethatthelawrequired;forthelawtakesnonoticeofanyotherthanthepersonwhohadoffended.Andifamediator could have paid the same, the original lawmust have beendistinctive,—thateithertheoffendermustsufferoranotherforhim."Ans.Thesethingsareforthemostparttrue,butnotcontrarytoourassertion,asispretended,throughamisapprehensionofit.Forthelawrequiresnosuchthingasonetosufferforanother,nor,absolutelyconsidered,dothadmitofit.ThiswasfromGod'sgraciousdispensationoforwiththelaw,asthesupremeLordandruleroverall.Thelawitselftakesnoticeonlyofoffenders, nor hath any such supposition included in it as that theoffendersmustsufferoramediatorintheirstead.Butthisthelawhathinit,andinseparablefromit,namely,thatthiskindofpunishmentisduetothetransgressorofit.AndbyGod'sgracioussubstitutionofChristintheroom of sinners, there was no relaxation made of the law as to thepunishment it required; nor is there any word in the Scripture givingcountenanceuntosuchanapprehension.That therewasadispensationwith the law so far as that oneperson shouldundergo the punishment(namely, the Son of God) which others did deserve, he becoming amediator for them, the Scripture everywhere declares. Upon thesupposition of his substitution in the place and stead of sinners, couldtherebeanywordofScriptureproducedintimatingsucharelaxationofthelawasthatitshouldnotrequireofhimthewholepunishmentduetosin, but only some part of it, or not the punishmentwhichwas due tosinners,but somewhat elseof anotherkind thatwasnot in theoriginalsanctionandcurseofit,therewouldbeanendofthisdifference.Butthisappearsnot,noristhereanythingofsoundreasoninit,thatoneshould

suffer for another, in the stead of another, and thereby answer the lawwherebythatotherwasboundoveruntopunishment,andyetnotsufferwhatheshouldhavedone.Norisitpleaded,inthiscase,thatthedignityof the person makes up what was wanting in the kind or degree ofpunishment;whenceitissupposedthatitwouldfollowthatthenhewhososuffered,sufferednotwhatothersshouldhavedonewhowerenotsoworthy.Itisonlysaid,thatfromthedignityofthepersonundergoingthesamekindofpunishmentthatothersshouldhavedone,thatrespectofitwhich consisted in its duration, and arose from the disability of thepersonsliableuntoitotherwisetoundergoit,couldhaveherenoplace.

Itisyetfurtherpleaded,"Thatifthesamebepaidinastrictsense,thendeliverancewouldhave followed ipso facto, for the release immediatelyfollows the payment of the same; and it had been injustice to haverequiredanythingfurtheroftheoffenderswhenstrictandfullpaymenthad been made of what was in the obligation." Ans. To discuss thesethings at largewould require a largerdiscourse than I shall nowdivertunto.But,—1. It hathbeen showedalready,howsoeverweallowof thatexpressionof "paying thesame," it isonlysuffering thesame forwhichwe contend. Christ underwent the same punishment that the lawrequired,butthathissodoingshouldbeapaymentforusdependedonGod's sovereign dispensation, yet so that, when it was paid, it was thesamewhichwasduefromus.2.Thispayment,therefore,assuch,andthedeliverance that ensued thereon, depended on a previous compact andagreement,asmustallsatisfactionofoneforanother.Thiscompact,asitconcernedthepersonrequiringsatisfactionandthepersonmakingit,wehavebeforedescribedandexplained;andasitconcernsthemwhoaretobepartakersof thebenefit of it, it is declared in the covenantof grace.Deliverance,therefore,dothnotnaturallyfollowonthissatisfaction,butjure fœderis; and thereforewasnot to ensue ipso facto, but in thewayandorderdisposedinthatcovenant.3.TheactualdeliveranceofallthepersonsforwhomChristsuffered,toensueipsofactouponhissuffering,wasabsolutelyimpossible;fortheywerenot[inbeing],themostofthem,whenhe suffered.And that thewhole of the time,way, andmanner ofthisdeliverancedependethoncompact, isevident fromthemwhoweredelivered actually from the penalty long before the actual sufferings ofChrist,merelyupontheaccountofhissufferingswhichshouldafterwards

ensue. 4. Deliverance is no end of punishment, considered merely assuch;noneispunishedproperlythathemaybedelivered;however, thecessationofpunishmentmaybecalledadeliverance.5.MeredeliverancewasnotthewholeendofChrist'ssufferingsforus,butsuchadeliveranceasisattendedwithastateandconditionofsuperaddedblessedness.Andthedutiesoffaith,repentance,andobedience,whichareprescribeduntous, are not enjoined only or principally with respect unto deliverancefrompunishment,butwithrespectuntotheattainingofthoseotherendsof themediation of Christ, in a new spiritual life here and eternal lifehereafter.Andwithrespectuntothemmaytheyjustlyberequiredofus,though Christ suffered and paid the same which we ought. 6. Nodeliverance ipso facto, upon a supposition of suffering or paying of thesame,wasnecessary,butonlytheactualdischargeofhimwhomadethepayment, and that under the notion and capacity of an undertaker forothers:whichinthiscasedidensue;fortheLordChristimmediatelyonhissufferingswasdischarged,andthatasoursuretyandrepresentative.

But it may be further objected, "That it is impossible to reconcile thefreenessofremissionwiththefullpaymentoftheverysamethatwasintheobligation;foritisimpossiblethatthesamedebtshouldbefullypaidand freely forgiven." Ans. It is well if those who make use of thisobjection,becausetheysupposeitofforceandweight,aresatisfiedwiththeirownanswersuntotheSocinianswhenitismuchurgedandinsistedonbythem.Foritseemsatfirstviewthatifthefreedomofpardonuntousexcludeanykindofsatisfactiontobemadebyanotherforus, that itexcludesall;forastothefreedomofpardon,whereinsoeverthatfreedomdoth consist, it is asserted in the Scripture to be absolute,without anyrespects or restrictions. It is not said thatGodwill so freely pardon usthat he will not require all that was due, the same that was due, butsomewhathemayandwill.Itisnotsaidthathewillnothaveasufferingof this kind of punishment, but the suffering of another kind ofpunishmenthewill.Andsotosuppose isa thingunworthyof thegraceand righteousness of God. To say that God freely remitted our sins,abrogating the law and the curse of it, requiring no punishment, nosatisfactionforthem,neitherfromourselvesnorfromtheMediator,hath,at first view, an appearance of royal grace and clemency, until, beingexamined,itisfoundinconsistentwiththetruthandholinessofGod.To

saythatGodrequiredtheexecutionofthesentenceandcurseofthelaw,intheundergoingofthepunishmentdueuntosin,butyet,outofhisloveandinfinitegrace,senthisSontoundergoitforus,sotocomplywithhisholiness,tosatisfyhisjustice,andfulfilhistruthandlaw,thathemightfreelypardonsinners,—thistheScriptureeverywheredeclares,andthesodoingisconsistentwithalltheperfectionsofthedivinenature.Buttosaythathewouldneitherabsolutelypardonuswithoutanysatisfaction,noryethavethesamepenaltyundergonebyChristwhichhisjusticeandlawrequiredasdueuntosin,butsomewhatelse,seemstobeunworthyoftheholinessofGodon theoneside,which isbutpartiallycompliedwithal,andofhisgraceontheother,whichisnotexaltedbyit,andisaconceitthathathnocountenancegivenunto it in theScripture.Wherefore, theabsolute freedomofpardonuntous isabsolutelyconsistentwithChristsufferingthesamepenaltywhichwasdueuntooursins.

Andwhereasitispleaded,"Thatsatisfactionandremissionmustrespectthe sameperson, forChrist didnot pay for himself, but for us, neithercouldtheremissionbeuntohim;sothatwhatwasexactlypaidbyhim,itisalloneasifithadbeenpaidbyus;"unlessitbecautiouslyexplained,ithathadisadvantageousaspecttowardsthewholetruthpleadedfor.TheScripture is clear that God pardoneth us for Christ's sake; and no lessclearthathesparednothimforoursakes.AndifwhatChristdidbesoaccounted as done by ourselves as that payment and remission respectimmediately the sameperson, thenbe itwhat itwill,moreor less, thatwas so paid or so satisfied for, we are not freely pardoned, but areesteemedtohavesufferedorpaidsomuch,thoughnotthewhole.Thisisnot thatwhichwedobelieve.But satisfactionwasmadebyChrist, andremission ismadeuntous.Hesuffered, the just for theunjust, thatwemaygo free. Inbrief,Christ'sundergoing thepunishmentdueuntooursins,thesamethatweshouldhaveundergone,—or,tospeakwithrespectuntothatimpropernotion,hispayingthesamedebtswhichweowed,—dothnotintheleasttakeofffromthefreedomofourpardon;yetitmuchconsiststherein,oratleastdependsthereon.Isaynotthatpardonitselfdothso,butthefreedomofitinGod,andwithrespectuntous,dothso.For God is said to do that freely for us which he doth of grace; andwhateverhedothofgraceisdoneforusfreely.ThustheloveandgraceofGod insendingJesusChrist todie foruswere free;and therein lay the

foundationoffreeremissionuntous.Hisconstitutionofhissufferingofthe same punishment which was due unto our sins, as the surety andmediatorofthenewcovenant,wasfreeandofmeregrace,dependingonthecompactorcovenantbetweentheFatherandSon,beforeexplained.Theimputationofoursintohim,orthemakinghimtobesinforus,byhis own voluntary choice and consent, was in like manner free. Theconstitutionof thenewcovenant,andthereinof thewayandlawoftheparticipationofthebenefitsofthesufferingsofChrist,wasalsofreeandof grace.The communicationof theHolySpirituntous, enablingus tobelieveandtofulfiltheconditionofthecovenant,isabsolutelyfree.Andother instances of the freedom of God's grace, with respect unto theremissionofsin,mightbegiven.Untousitiseverywayfree.Inourownpersonswemakenosatisfaction,norpayonefarthingofourdebt;wedidnothing towards the procurement of another to do it;we bring neithermoneynorprice to obtain apardon; but are absolvedby themere freegraceofGodbyJesusChrist.AndthereisnothinghereinconsistentwithChrist suffering the same that we should have done, or his paying thesamedebtwhichweowed,inthesensebeforeexplained.

———

EXERCITATIONXXX

THENECESSITYOFTHEPRIESTHOODOFCHRISTONTHESUPPOSITIONOFSINAND

GRACE

1. The vindictive justice of God confirmed by other arguments. 2. Thecommon suffrage ofmankind herein; 3. Expressed in sacrifices. 4. TheangerofGod,whereinitconsists.5.Argumentsprovingitnecessarythatsin should be punished. 6. Sum of the reasons for the necessity of thepriesthood of Christ. 7.Nonecessity nor use of his death on any othersupposition.8.Conclusion.

1.ThatwhichisproposeduntoconfirmationintheseExercitationis,thatthejusticeorrighteousnessfromwhenceitisthatGodpunishethsin,andwhich he exerciseth in so doing, is an essential property of his nature.There yet remain some other argument whereby the truth hereof isconfirmed,which I shall onlybriefly represent, thatwebenot too longdetainedonthisparticularheadofourdesign.Besides,Ihavebothurgedandvindicatedtheseargumentsalreadyinanotherway.

2.Inthenextplace,therefore,untowhathathbeeninsistedon,wemaypleadthecommonsuffrageofmankindinthismatter: forwhatallmenhaveapresumptionofisnotfree,butnecessary,norcanbeotherwise;foritisfromaprinciplewhichknowsonlywhatis,andnotwhatmaybeormaynotbe.Ofsuchthingstherecanbenocommonorinnatepersuasionamongmen. Such are all the free acts of the will of God. They are ofthingsthatmightbeormightnotbe;otherwiseweretheynotfreeacts.If,therefore,God'spunishingofsinweremerelyaneffectofafreeactofhiswill,withoutrespectuntoanyessentialpropertyofhisnature,therecouldnever have been any general presumption or apprehension of it in themindsofmen.Butthisthereis,namely,thatGodisrighteouswiththatkindofrighteousnesswhichrequiresthatsinbepunished;andthereforedothpunishitaccordingly.Henceourapostle,speakingofthegeneralityoftheheathen,affirmsthattheyknewthatitwas"thejudgmentofGodthattheywhocommittedsinwereworthyofdeath,"Rom.1:32.Theyareenormoussinsindeed,mostly,whichheinstancethin;buthis inference

isfromthenature,andnotthedegreeofanysin."Theywhocommitsinareworthyof death;" that is, obnoxiousunto it on the account of theirguilt, andwhich shall therefore be inflicted on them. And death is thepunishmentdue to sin.And this is "the judgmentofGod,"—thatwhichhis justice requireth, which, because he is just, he judgeth meet to bedone;or,thisisthatrightwhichGodexercisethinthegovernmentofall.AndthiswasknowntotheGentilesbythelightandinstinctofnature,forother instruction herein they had not. And this natural conception oftheirminds they variously expressed, as hath been elsewhere declared.Thus, when the barbarians saw Paul bound with a chain, whence theysupposed him to be a malefactor, they presently concluded, upon theviper'sleapingonhishand,thatvengeancefromGodwasfallenonhim,which he should not escape notwithstanding the deliverance which hehadhadatsea;forthisδίκη,or"vengeance,"theythoughttobepeculiarlydesigned to find out sinners that had seemed to havemade an escapefrom punishment justly deserved, Acts 28:4. That such punishment isdue to sin theywere sufficiently convinced of by the testimony of theirownconsciences,Rom.2:14, 15;andwhereasconscience isnothingbutthe judgmentwhich amanmaketh concerninghimself andhis actions,with respect unto the superior judgment ofGod, a sense of the eternalrighteousnessofGodwasthereinincluded.

3.Andthissenseofavengingjusticetheyexpressedinalltheirsacrifices,whereintheyattemptedtomakesomeatonementfortheguiltofsin.Andthis inanespecialmannerevidenceditself,partly inthathorridcustomof sacrificing of other men, and partly in the occasional devoting ofthemselves unto destruction unto the same end; as also in their moresolemnandpublic lustrations and expiationsof cities and countries, inthe timeofpubliccalamitiesand judgments.For,whatwas thevoiceofnature in those actings, wherein it offered violence to its own inbredprinciples and inclinations? Itwas this alone: 'TheGovernor over all isjustandrighteous;weareguilty.Hewillnotsufferustolive,vengeancewill overtakeus, if somewayorother somecoursebenot foundout toappeasehim,tosatisfyhisjustice,andtodiverthisjudgments,'Mic.6:6,7.Thistheythoughttobethemostprobablewaytobringaboutthisend,namely,totakeanotherofthesamenaturewiththemselves,anditmaybedearuntothem,andtobringhimuntodeath,theworstthatcouldbe

fearedorsuffered,intheirownstead,withanimprecation"quodinejuscaputsit"uponhim.

4.Again;what is affirmed in theScripture concerning theangerwrath,andfuryofGodagainstsin,andinthepunishmentofsinners,confirmswhatweaffirm.SeeRom. 1:18;Num.25:4;Deut. 13:17; Josh. 7:26;Ps.78:49; Isa. 13:9;Hab.3:8.Now, this anger andwrath, especially in thesignification of the original words, do denote such commotions andalterationsasthedivinenatureisnowaysubjectunto;forwithGodthereisneithervariablenessnorshadowofchange,James1:17.Yetourapostlesays that this anger is "revealed from heaven,"—namely, in the acts ofdivine providence in the world. Nothing, therefore, can be intendedherebybuttheeffectsofanger;thatis,punishment.Andsoitisdeclared,Rom.3:5;Eph. 5:6;Rom.2:5: for the anger orwrathofGod is said tocome upon men when they are punished by him for their sins. Yetsomething in God is declared hereby; and this can be nothing but aconstantandunchangeablewillofrenderinguntosinameetrecompenseofreward,Rom.9:22.Andthisisjustice,thejusticepleadedfor,whichisinseparable from the nature of God. Hence God is said to judge andpunishinhisanger,Ps.56:7.Andifanythingbutthisvindictivejusticebe therein intended, that is assigned unto him which ought not to beassigneduntoamanthatishonestandwise.AndthisdothGodnolessmanifest in theworksofhisprovidence thanhedothhis goodness andpatience;thoughtheinstancesofitneitherarenoroughttobecontinual,becauseofthefuturegeneraljudgment,whereuntoallthingsandpersonsarereserved.

5.ItwillbegrantedbysomethatthereissuchanaturalpropertyinGodas thatwhichwecontend for; "But itdothnot thence follow," they say,"that it isnecessary thatGod shouldpunishall sin;buthedoth it, andmaydoit,byanabsolutefreeactofhiswill.Thereis,therefore,nocogentargumenttobetakenfromtheconsiderationhereof for thenecessityofthe sufferings of Christ." The heads of some few arguments to thecontraryshallputaclosetothiswholediscourse:—

First,Godhatethsin,hehatetheverysin;hecannototherwisedo.Letanymanassertthecontrary,—namely,thatGoddothnothatesin,orthatitisnotnecessaryuntohim,ontheaccountofhisownnature,thatheshould

hatesin,—andtheconsequencethereofwillquicklybediscerned.Fortosay that Godmay not hate sin, is at once to take away all natural andnecessarydifferencebetweenmoralgoodandevil;forifhemaynothateit,hemayloveit.ThemereactsofGod'swillwhicharenotregulatedbyanythinginhisnaturebutonlywisdomandliberty,arenotdetermineduntothisorthatobject,buthemaysowillanything,orthecontrary.AndthenifGodmaylovesin,hemayapproveit;andifheapprovesin, it isnotsin,whichisaplaincontradiction.ThatGodhatethsin,seePs.5:4,5,11:5,14:1,53:1;Lev.26:30;Deut.16:22;1Kings21:26;Prov.15:9;Hab.1:13.AndthishatredofsininGodcanbenothingbutthedisplicencyinorcontrarietyofhisnatureuntoit,withanimmutablewillofpunishingitthencearising; for, tohaveanaturaldisplicencyagainstsin,andnotanimmutablewillofpunishingit,isunworthyofGod,foritmustarisefromimpotency.Topunishsin,therefore,accordingtoitsdemeritisnecessaryuntohim.

Secondly,Godwithrespectuntosinandsinners iscalled"aconsumingfire,"Heb. 12:29;Deut. 4:24; Isa. 33:14, 5:24, 66:15, 16. Somethingweare taughtby the allusion in this expression.This is not themanner ofGod's operation. Godworketh freely; the fire burns necessarily. God, Isay,alwaysworkethfreely,withafreedomaccompanyinghisoperation;though in some cases, on some suppositions, it is necessary that heshouldworkashedoth.Itisfreetohimtospeakuntousornot;butonthesuppositionthathewilldoso,itisnecessarythathespeaktruly,forGodcannotlie.Fire,therefore,actsbybruteinclination,accordingtoitsform and principle. God acts by his understanding and will, with afreedom accompanying all his operations. This, therefore, we are nottaught by this allusion. The comparison, therefore, must hold withrespect unto the event, or we are deceived, not instructed by it. As,therefore, the fire necessarily burneth and consumeth all combustiblethingswhereuntoitisapplied,initswayofoperation,whichisnatural;sodothGodnecessarilypunishsinwhenit liesbeforehiminjudgment, inhiswayofoperation,whichisfreeandintellectual.

Thirdly, It isnecessary thatGod shoulddo every thing that is requisiteuntohisownglory.Thistheperfectionofhisnatureandexistencedothrequire.Sohedothall thingsforhimself.It isnecessary,therefore,that

nothing fall out in the universe which should absolutely impeach thegloryofGod,orcontradicthisdesignofitsmanifestation.Now,supposethatGodwould and should let sin go unpunished,wherewould be thegloryofhisrighteousnessasheisthesupremeruleroverall?For,toomitwhatjusticerequirethisnolessadisparagementuntoitthantodowhatit forbids, Prov. 17:15. And where would be the glory of his holiness,supposing the description given of it, Hab. 1:13,—where would be thatfearandreverencewhichisdueuntohim,wherethatsenseofhisterror,where that secret awe of him which ought to be in the hearts andthoughts ofmen,—if once hewere looked on as such aGod, as such aGovernor, as unto whom it is a matter of mere freedom, choice, andliberty,whetherhewillpunishsinorno,asbeingnotconcernedinpointofrighteousnessorholinesssotodo?NothingcantendmorethansuchapersuasiontoingenerateanapprehensioninmenthatGodissuchanoneas themselves, and that he is so little concerned in their sins that theyneednotthemselvesbemuchconcernedinthem.Suchthoughtstheyareapttoconceive,ifhedobutholdhispeaceforaseason,andnotreprovethemfortheirsins,Ps.50:21.Andiftheirheartsarefullysetinthemtodo evil, because in some signal instances judgment is not speedilyexecuted,Eccles.8:11,howmuchmorewillsuchperniciousconsequentsensue, if theyarepersuaded that itmaybeGodwillneverpunish themfortheirsins,seeingitisabsolutelyathispleasurewhetherhewilldosoor no!—that neither his righteousness, nor his holiness, nor his glory,requiresanysuchthingathishands!Thisisnotthelanguageofthelaw;no, nor yet of the consciences ofmen, unless they are debauched. Is itnot,withmostChristians,certainthateventuallyGodletsnosinnersgounpunished?DotheynotbelievethatallwhoarenotinterestedbyfaithinthesufferingsofChrist,oratleastthatarenotsavedontheaccountofhisundergoingthepunishmentduetosin,mustperisheternally?AndifthisbetheabsoluteruleofGod'sproceedingtowardssinners,ifheneverwentoutof thewayof it inanyone instance,whenceshould itproceedbutfromwhathisnaturedothrequire?

Lastly,God is, aswehaveshowed, the righteous judgeofall theworld.What law is unto another judge, who is to proceed by it, that is theinfinite rectitude of his own nature unto him. And it is necessary to ajudgetopunishwherethelawrequireshimsotodo;andifhedonot,he

isnotjust.AndbecauseGodisrighteousbyanessentialrighteousness,itisnecessaryforhimtopunishsinasitiscontrarythereunto,andnottoacquittheguilty.Andwhatissincannotbutbesin,neithercanGodorderitotherwise; forwhat is contrary tohisnaturecannotbyanyactofhiswill be rendered otherwise.And if sin be sin necessarily, because of itscontrariety to the nature ofGod, on the supposition of the order of allthings by himself created, the punishment of it is on the same groundnecessaryalso.

6. On the grounds insisted on, argued and proved it is, that on thesupposition before also laid down and explained,—namely, that Godwould glorify himself and his grace in the recovery and salvation ofsinners,whichproceededalonefromthefreecounselofhiswill,—itwas,with respect unto the holiness and righteousness of God, absolutelynecessarythattheSonofGod,inhisinterpositionforthem,shouldbeapriest, and offer himself for a sacrifice; seeing therein and thereby hecould anddidundergo thepunishmentwhich, in the judgmentofGod,wasdueuntothesinsofthemthatweretobesavedbyhim.

7.HereonwelaythenecessityofthedeathandsufferingofJesusChrist;as also our apostle doth declare, Heb. 2:10, 11. And they who areotherwisemindedarenotabletoassignsomuchasasufficientcauseorjust and peculiar reason for it; which yet to think it had not is highlyinjurious to thewisdom and grace of God. The reason assigned by theSocinians is, that by his death he might confirm the doctrine that hetaught,andour faith inhimself, asalso to setusanexampleofpatientsuffering.Butthesethingswerenothighlynecessaryifconsideredalone,norpeculiar,andsuchtheremustbe,ornomancansatisfyhimselfwhytheSonofGodshouldsufferanddie;forGodsentmanybeforetorevealhis will,—Moses, for instance, whose declarations thereof allmenwerebound to believe,—and yet caused themnot to die violent, bloody, andcurseddeaths, in the confirmationof them.So thedeath ofMoseswasconcealedfromalltheworld,onlyitwasknownthathedied;hisdoctrinewasnotconfirmedbyhisdeath.Besides,ourLordhadsuchapowerofworking miracles as to give an uncontrollable evidence unto his beingsentofGod,andofGod'sapprobationofwhathe taught.Norcan itbepretended that it was necessary that he should die that he might rise

again,andsoconfirmhisdoctrinebyhisresurrection;forhemighthavediedforthisendanyotherway,andnotbyashamefulandcurseddeath,—notbyadeathintheviewwhereofhecriedoutthathewasforsakenofGod. Besides, on the supposition that Christ died only to confirm hisdoctrine, his resurrection was not of any more virtue to ingenerate,strengthen, or increase faith in us, than any other miracle that hewrought; for himself tells us that the rising of any one from the deadabsolutely is not accompanied with such a peculiar efficacy to thatpurpose, Luke 16:31. But on supposition that he died for our sins, orunderwentthepunishmentduetothem,hisresurrectionfromthedeadistheprincipalfoundationofourfaithandhope.Neitherwashisbeinganexample unto us indispensably necessary; for God hath given us otherexamplestothesamepurpose,whichheobligethustoconformourselvesunto,James5:10,11.Whereas,therefore,allacknowledgethatChristwastheSonofGod,andtheremustbesomepeculiarreasonwhytheSonofGodshoulddieashamefulandpainfuldeath,thiscannotbeassignedbythembywhomtheindispensablenecessityofpunishingisdenied.

Others say it was needful the Lord Christ should suffer, for thedeclarationof the righteousnessofGod,withhishatredofandseverityagainst sin. So indeed the Scripture says, but it says so on thesuppositionsbeforelaiddownandproved.Howtheycansayso,withanycongruityuntoorconsistencywithreason,bywhomthesearedenied,Icannotunderstand; for if therebenosuch justice inGodasnecessarilyrequiresthatsinbepunished,howcanitbeexaltedormanifestedinthepunishmentofit?IfthepunishmentofsinbeamerefreeactofthewillofGod, which he may exert or the contrary, the pleasure of his will ismanifestedindeedtherein,buthowhisjusticeismadeknownIseenot.Suppose,asthemenofthispersuasiondo, that itwaseasywithGodtopardonthesinsofmenfreely,withoutanysatisfactionorcompensation;that there was nothing in his nature which required of him to dootherwise; that had he done so, he had done it without the leastdisadvantageuntohisownglory,—thatis,hehadactedthereinasbecamehisholinessandrighteousness,asheisthesupremegovernoroverall;—onthesesuppositions, I say,whocangivea reasonableaccountwhyheshould cast all our sins on his Son, and punish them all in his person,accordingasifjusticehadrequiredhimsotodo?Tosaythatallthiswas

doneforthesatisfactionofthatjusticewhichrequirednosuchthingtobedone,isnotsatisfactory.

8.Fromwhathathbeendiscoursed,boththeoriginalandnecessityofthepriesthoodofChristareevidentlydemonstrated.Therewasnorespectinthedesignation of it unto the state of innocency.Upon the suppositionandconsiderationofthefall,theentranceofsin,andtheruinofmankindthereby,therewerepersonaltransactionsintheholyTrinitywithrespectuntotheirrecovery,astherehadbeenbeforeintheircreation.HereintheSon undertook to be our deliverer, in and by the assumption of ournature, wherein alone it could be wrought, into personal union withhimself; because, for this end, the justice andholiness ofGod requiredthat thepenaltydueand threatenedunto sin shouldbeundergoneandsuffered.ThistheSonwillinglyundertooktodointhatnaturewhichheassumed to himself. And because the things themselves to be sufferedwerenotonlyorsomuchindeedconsideredashiswillandobedienceinsuffering,—being an instance of obedience, in compliance with the willand law of God, outbalancing the disobedience of the first, and all oursins in opposition thereunto,—thereforewashe, in all his sufferings, toofferhimselfupfreelytothewillofGod;whichofferingupofhimselfwashissacrifice:towhichendhewascalled,anointed,ordainedofGodahighpriest;forthisofficeconsistethinapower,right,andfaculty,givenhimofGodtoofferuphimself insacrifice, in,by,andunderhissufferingofthe penalty due to sin, so as thereby to make expiation of sin andreconciliationforsinners,asweshallproveinournextdiscourse.

EXERCITATIONXXXI

THENATUREOFTHEPRIESTHOODOFCHRIST

1.ThenatureofthepriesthoodofChrist,whyproposedtoconsideration—The opinions of the Socinians concerning the priesthood of Christ;consequents thereof. 2. Christ an high priest properly so called—Arguments in the confirmation thereof proposed and vindicated—Heb.5:1, 7:11–16, explained to that purpose. 3.God the immediate object of

thesacerdotalactingsofChrist,proved fromthe typicalpriesthoodandthe use of sacrifices. 4. Further confirmed from the nature of all theofficesofChrist;5.Fromthenatureofsacerdotaldutiesandacts.6.Someparticular testimoniespleaded to the samepurpose—The conclusion. 7.ThecallofChristuntohispriestlyoffice.8.Hisinaugurationandactualsusceptionofit.9.Thingsconsiderableinthepriest'sofferingsacrificesofold.10.TheiraccomplishmentintheLordChristdischarginghispriestlyoffice. 11. The truth thereof further explained and confirmed. 12.TestimoniesoftheScripturetothatpurposeurged,explained,vindicated—Eph. 5:2; 13. Heb. 5:6, 7; 14. Heb. 1:3, vindicated. 15. Heb. 9:12,vindicated. 16.Christ once offered, and thatwhenhebare our sins. 17.Thenecessityofsufferinguntosacrifice,Heb.9:25,26,7:27,10:11,12.

1. THAT our Lord Jesus Christ is the true and only high priest of thechurchhathbeenbeforedeclared,anditisinwordsacknowledgedbyallinsomesenseorother.Thegeneralnaturealsoof thatofficehathbeenfullymanifested, fromwhatwehavediscoursedconcerning itsoriginal,with theends thereof, andhisdesignation thereunto.Without theutteroverthrowofthosefoundationsinthefirstplace,alltheattemptsofmenagainstthetrueandpropernatureofthisofficeasvestedinhimareweakand impotent. The sacrifice that he offered as a priest, thenature, use,andendthereof,mustbeconsideredapartafterwards,initsproperplace.Thequalificationsofhisperson,withthelove,care,andgrace,whichheexerciseth in the discharge of this office, must all be distinctly spokenunto,astheyarerepresenteduntousbytheapostleintheEpistleitself.Wherefore there would be no necessity of handling the nature of thisofficehereapart,wereitnotfortheoppositionthatismadeuntoit,andthatdepravationof thedoctrineof thegospelconcerning itwhichsomehaveattempted;forwhereastheprincipaldesignoftheSociniansinthesethingsistooverthrowthesacrificethatheofferedasapriest,theylaythefoundation of their attempt in an opposition to the office itself. It istherefore principallywith respect unto them that I have here proposedthe nature of that office unto consideration; and I shall be moreconversant in its vindication than in its declaration, which mostChristians are acquainted withal. And I shall proceed in this methodherein:—First,Ishalldeclarewhatareingeneraltheirconceptionsaboutthis office; in oppositionwhereunto the truth declared in the Scripture

shallbetaughtandvindicated.Secondly,Ishallmoreparticularlydeclaretheiropinionsastotheseveralconcernmentsof it,andconsideraswelltheirexplanationoftheirownsense,withtheirconfirmationofit,astheiroppositionandexceptionsuntothefaithofthechurchofGod.

Inthefirstplace,theygrantthattheLordChristisourhighpriest,—thatis,thatheissocalledintheScripture;butthatheissoreallytheydeny.Forthisname,theysay,isascribeduntohimnotproperlyordirectly,todenotewhat he is or doth, but by reason of some kind of allusion thatthereisbetweenwhathedothforusandwhatwasdonebythepriestsofold amongst the Jews, or under the old testament. He is therefore, intheir judgment, improperly and metaphorically called a priest, asbelieversaresaidtobekingsandpriests,thoughaftersomewhatamoreexcellentmanner;forheissotermedbecauseofthegoodofficesthathedothforthechurch,andnotthatheisoreverwasapriestindeed.Hereontheysay,—

Secondly,That he then entered on this office, or thenbegan todo thatworkwith referencewhereunto,—because of its allusion to thework ofthepriestsunderthelaw,—heiscalledapriest,when,uponhisascensioninto heaven and appearance in the holy place, he received power fromGodtohelp,andrelieve,andassistthechurch,inallitsoccasions.Whathedidandsufferedbeforeintheworld,inhisdeathandblood-shedding,was,byvirtueofGod'sdecree,anecessarypreparationuntohisdischargeof this office, but belonged not thereunto, nor did he there offer anysacrificetoGod.Whereforetheyalsoaffirm,—

Thirdly,ThatthispriesthoodofChristisindeedofthesamenaturewithhis kingly office, both of them consisting in a power, ability, authority,andreadiness,todogooduntothechurch.Onlyhereinthereseemssomedifferencebetweenthem,thatasakingheisabletohelpandsaveus,butasapriestheiswillingandreadysotodo.

Fourthly,ThattheobjectoftheactsofthepriesthoodofChrist isfirstlyandprincipallyman,yea,itisonlyso,noneofthemhavingGodfortheirobject,nomorethantheactsofhiskinglypowerhave;foritishiscareofthe church, his love towards it,with the supply of his grace andmercywhichfromGodhebestowsuponit,ontheaccountwhereofheissaidto

beapriest,andhissodoingiscalledtheexerciseofhispriesthood.

ThisingeneralisthesubstanceofwhattheyaffirmandteachconcerningthisofficeofChrist,asweshallmoreparticularlymanifestandevinceinthe ensuing Exercitation. Now, if these things are so, I confess all ourexpositionofthisEpistle,atleasttheprincipalpartsofit,mustfalltotheground, as being built on the sandy foundation of many falsesuppositions.Andnotonlyso,butthefaithofthewholechurchofGodinthis thing is overthrown; and so are also all the common notions ofmankind about the office of the priesthood and its exercise that everprevailed in the world. And, to lay the whole fabric of truth in allinstances levelwith theearth, the instructive relationoranalogy that isbetween the types of the old testament and the substance of thingsdeclared in the new is taken away and destroyed. Wherefore it isnecessary thatwe shoulddiligently assert and confirm the truth in thismatter in opposition to all their bold assertions, and vindicate it fromtheirexceptions,wherebyweshallfullydeclarethenatureofthisblessedofficeofChrist.

2.Ourfirstdifferenceisaboutthenameandtitle,astothesignificationof itwhenapplieduntoJesusChrist.Andweaffirm thathe isproperlythehighpriestofthechurch,andnotmetaphoricallyonly.WhenIsayheisproperlythehighpriestofthechurch,mymeaningis,thatheissothehighpriestasheisthekingandprophetofthechurch.Andlook,bywhatmeans or arguments itmay be proved thatChrist is the true, real kingandprophetofthechurch,andnotmetaphoricallycalledsoonly,bythesamemay it be proved that he is in likemanner the high priest of thechurchalso;forboththenameisinalikemannerassigneduntohim,andtheoffice,andtheactsofit,yea,theyaresomorefullyandexpresslythantheother.Andhemayaswellbesaidtobemetaphoricalinhispersonasin his offices. But I shall distinctly manage these arguments, which Ichallenge all theSocinians in theworld to returnadirect answerunto,andnotbylongdigressionsandtergiversations;aprecedentforwhichisgiven thembyCrellius in this case,whose sophistical evasions shall becalledtoaparticularaccountafterwards.

First,Heuntowhomallthingswhateverproperlybelonginguntoapriestareascribed,andtowhombelongsthedescriptionofapriestinallthings

essential untohim, suchascription andaccommodationbeingmadebytheHolyGhosthimself,orpersonsdivinelyinspiredbyhim,heisahighpriestproperlysocalled.AndthatthingsaresowithreferenceuntothepriesthoodofChristwillappearintheensuinginstances:—

(1.)Astothenameitself,thisissoascribeduntohim.NomandursthavesocalledhimhadhenotbeenfirstcalledsobytheHolyGhost.AndthisheisbothintheOldTestamentandintheNew.Heisexpresslysaidtobethe ןהכ , ἰερεύς,ἀρχιερεύς, "a priest," "an high priest,"without the leastintimation on any occasion of impropriety or a metaphor in theexpression.Andasheisthuscalledfrequently,soconstantlywithrespectunto those acts and duties which are proper unto the office of thepriesthood. Now, whatever colourmay be given unto themetaphoricaluseofawordoranamewhereitisbutonceorrarelyused,andthatwithrespect unto such things as answer not unto the proper signification,there can be none where it is used frequently, and in the same caseinvariably, and constantly with respect unto things that suit its propersignification.

(2.) The description of a high priest properly so called is given by ourapostle,Heb.5:1:Πᾶςγὰρἀρχιερεὺςἐξἀνθρώπωνλαμβανόμενος,ὑπὲρἀνθρώπων καθίσταται τὰ πρὸς τὸν Θεὸν, ἵνα προσφέρῃ δῶρά τε καὶθυσίας ὑπὲρ ἁμαρτιῶν. A high priest is one who is taken from amongothermenby thecall andappointmentofGod,and isappointed in thestead,oronthebehalfofothermen,inthingspertainingtoGod;thatis,to offer unto him gifts and sacrifices for sins. See this descriptionexplainedinourexpositionoftheplace.Nowthisisthedescriptionofapriest properly so called; for it is the priesthood of Aaron which theapostleintendstoexpressinthefirstplace,asisevidentinverse4.ButAaronwasapriestproperlysocalled,—thatis,withinhisownsphereoftypicalness;atleasthewasnotsoonlymetaphorically.Tosayhewas,istodestroy the thing itself of thepriesthood, and thereby todestroy themetaphoralso;forametaphorcannotbeofnothing.Butnowwhateveriscontainedinthisdescription,andwhateverinansweruntoitwasfoundin Aaron, as belonging to his office, and not adhering unto himindividuallyfromtheinfirmityofhisperson,isallascribedbytheapostleuntoJesusChrist;asisundeniablyevincedinourexpositionoftheplace,

whereunto I refer the reader. In brief, he was taken by the call andappointmentofGod fromamongstmen,Deut. 18:18,Heb. 7:13, 14.Hewasappointedformen,ortoactintheirbehalf,1John2:1,2;andthatτὰπρὸς τὸν Θεόν, "in things pertaining to God," Heb. 7:25, 26, 9:14, 15,particularly"tooffergiftsandsacrifices"forsin,chap.8:3.IfthiswereallthatwasrequiredtoconstituteAaronapriestproperlysocalled,thentheascription of these things unto Jesus Christ by the Holy Ghost issufficienttodeclarehimapriestproperlysocalled.Andthereisstrengthaddeduntothisargumentfromwhattheapostlediscoursethconcerningthenecessityofacall fromGodunto thisoffice; forhe tellsus that"nomantakeththishonourtohimself,"—thatis,tobeapriest,—"buthethatis called of God, as was Aaron," chap. 5:4. And thence he shows andproves that Christ did not take this honour unto himself, but in likemannerwascalledofGod,verse5.Now,ifnotthehonourofarealandproper priesthoodwith respect unto Christ be intended, but somewhatelse,metaphoricallysocalled,thenistheapostle'swayofarguingutterlyimpertinent, as froman instanceofonekindarguing thenecessityof athingof another.And itmaybe replieduntohim, that althoughamanmustbecalledofGoduntoapriesthoodthatisrealandproper,suchaswas that of Aaron, yet it doth not thence follow that such a call isnecessaryunto thatwhich is sometaphoricallyonly; for soallbelieversaremadepriestsuntoGod,butyetnoneof themhaveanyespecial callfromGodthereunto.

(3.) The discourse of our apostle, chap. 7:11–16, gives further evidenceunto the same truth: "If therefore perfection were by the Leviticalpriesthood,(forunderitthepeoplereceivedthelaw,)whatfurtherneedwastherethatanotherpriestshouldriseaftertheorderofMelchisedec,and not be called after the order of Aaron? For the priesthood beingchanged, there ismadeofnecessity a change alsoof the law.Forheofwhom these things are spokenpertaineth to another tribe, ofwhichnomangaveattendanceat thealtar.For it isevidentthatourLordsprangout of Juda; of which tribe Moses spake nothing concerning thepriesthood.Anditisyetfarmoreevident:forthatafterthesimilitudeofMelchisedectherearisethanotherpriest,"etc.Forwemayobserve,—

[1.] That as Aaron was a priest, so there was a necessity, from the

prophecy of Ps. 110:4, that there should be another priest.Now, if thisotherpriestwerenotapriestproperlysocalled,asAaronwas,thereisnoconsequenceintheapostle'sdiscourse,itproceedingontermsequivocal.

[2.] The priesthood, according to this prophecy and our apostle'sinterpretationof it,wasonly tobechanged.But if,after the removalofthe law, there was no other proper priesthood to succeed, it was notchanged,butabolished.Anditismoretruethattherewasnonethanthattherewasany;forproperlytherewasnone,thoughmetaphoricallytherewas.

[3.]Onthissuppositionallthecircumstancesinsistedonbyourapostleasexceedinglyobservabletohispurpose,—namely,thatourLordwasofthetribeofJudah,andnotofLevi;thathewasconstitutedapriestinanespecialway, and not like unto that of old,—are of no use: for there isnothing peculiar in these things, if he intend not a priest properly socalled.

[4.] It utterly enervates that invincible argument whereby the apostleproves the necessary cessation of the law and legal or Mosaicalinstitutions; forhebuildsonthissupposition, thatthepriesthoodbeingchanged, the lawofdivineworshipor servicemustbe soalso.And thisunavoidablyfollowsbecauseoftheinseparablerelationthatwasbetweentheAaronicalpriesthoodandalltheworshipofthetabernacle.Butifthisotherpriestwhomheintendswasnotproperly,butonlymetaphoricallyso, there might be a thousand of them, and yet no necessity for thechange of the law of worship ensue. For two priests, one whereof isproperandtheothermetaphoricallysoonly,areconsistentat thesametime,buttwothatareproperlysoarenot;whenceourapostlesaysthattheLordChristcouldnotbeaproperpriestofthesamenaturewiththoseoftheorderofAaronwhilsttheycontinued,Heb.8:4.

[5.]He is expressly said tobeapriest "after theorderofMelchisedec."But thisMelchizedekwasapriestproperlysocalled.Hethereforemustbesowho isapriestaccording to thesameorder; forpriestsof severalsorts andkinds, as real andnominal only, orproper andmetaphorical,cannot be said to be after the same order, for no orders can be moredifferentthanthosewhereofoneisproper,theothermetaphorical.This

differenceisnotinsomepropertyandadjunct,butinthewholekind;asrealandpaintedfirediffer,oramanandhisimage.Besides,heissaidtobeapriest"aftertheorderofMelchisedec,"soasthatwithalheisdeniedtobeapriest "after theorderofAaron."But ifhewerenotproperly socalled,butonlymetaphorically,byreasonofsomeallusionuntoaproperpriesthood in what he did, the direct contrary might much rather beasserted; for there wasmore allusion between Aaron in his priesthoodandhim, andour apostle givesmore instances of it, thanbetweenhimandMelchizedek.AndifitbefalsethatChristwasahighpriestaccordingto theorderofAaron,notwithstanding thegreat allusionbetweenwhathe did and what was done by Aaron in that office, and the greatrepresentationmade of him andhis actings thereby, then is it not truethatChristwascalledapriest"aftertheorderofMelchisedec,"byreasonofsomeallusionuntotheofficeofthepriesthood.

[6.] This conception would utterly enervate the sense of the generalargument that the apostlemanageth towards theseHebrews, aswell asthatespecialoneaboutthecessationofthelaw.Forheispressingthemtostabilityandconstancyintheprofessionofthegospel,thattheyfallnotback unto their old Judaism which they had deserted. To enforce hisexhortationtothispurpose,theprincipalargumentheinsistsonistakenfromtheexcellencyandgloryofthepriesthoodunderthenewtestament,—incomparably exalted above that of the old, which yet was the mostgloriousandusefulpartoftheirworship.Butthatwhichismetaphoricalinanykindisevidentlylessthanthatwhichisproperlyso.ItisrepliedbyCrellius,"Thatwhatisonlymetaphoricallysomayyetbemoreexcellentthanthatwhichisproperly;"whereofhegivessomeinstances.Andit istrue it may be so. But it cannot be so in that instance wherein themetaphorconsists.SupposetheLordChrist tobeonlymetaphoricallyapriest, yet hemay, onmany other accounts, he farmore excellent andgloriousthanAaron.Butyet thepriesthoodofAaronbeingproperlyso,and his only metaphorically so, the priesthood of Aaron was moreexcellentthanhis;whichisdirectlycontrarytothescopeoftheapostle.SupposetheLordChristwereonlymetaphoricallyaprophetoraking,hemay yet on many other considerations be more excellent than eitherMosesorDavid, yet theymust, on this supposition, be granted tohavehadtheofficesofprophetandkingmoreeminentlythanhe.Soalsomust

it bewithhispriesthood,on this supposition,with respectunto thatofAaron.

[7.] Add unto all these particular instances unto the contrary, that thisSocinianfictionoftheLordChristbeingnotapriest,butonlycalledso,by reasonof some similitudebetweenwhathedoth for the churchandwhat was done by the priests of the law,—which indeed, as by themexplained, is none at all,—is directly opposite to the whole design anddiscourseoftheapostleinthisEpistle.For,creatingofthepriesthoodofChrist,heconstantlycallshimapriestinthesensewhichtheyhadofthatexpressiontowhomhewrote,orhespakenottotheirunderstandings;heassignsallsortsofsacerdotalactionsuntohim,inallinstancesofdutiesbelonginguntoapriestassuch,andthatincompetitionwith,andbywayofpreferenceabove,thepriestsoftheorderofAaron;nordothheinanyplace,eitherdirectlyorindirectly,givetheleastintimationthatalltheseexpressions of his were only tropical or metaphorical, not indeedsignifying those things which those to whom he wrote understood bythem.This hadnot been to instruct theHebrews, but to deceive them,norwillbegrantedbythosewhohaveagreaterreverenceforthesacredwritingsthantowrestthemattheirpleasureintoacompliancewiththeirownpreconceivedopinions.

And this is the first thingwhichweare to consider in the investigationandvindicationofthetruenatureofthepriesthoodofChrist.Itwassuchasthatontheaccountthereofhewasapriestproperlysocalled;whichasitgivesaruleuntotheinterpretationofthenatureofthesacrificewhichasapriestheoffered, so is the truthof it confirmedbyallother thingswhich are ascribed unto him under that qualification, as we shall seeafterwards.Andwhatremainsforthefurtherconfirmationhereofwillbeadded inourensuingconsiderationof theattemptofouradversaries toestablishthecontraryassertion.

3."Christbeingcomeanhighpriestofgoodthingstocome,byagreaterandmoreperfecttabernacle,"hisactingsinthatofficedointhefirstplacerespectGodhimself,—τὰπρὸςτὸνΘεόν.Hedidthethingsthatweretobeperformed with God on the behalf of the people. And this furthermanifeststhenatureofhisoffice.Hecameasapriestεἰςτὸ ἱλάσκεσθαιτὰςἁμαρτίαςτοῦλαοῦ,Heb.2:17;thatis,ἱλάσκεσθαιτὸνΘεὸνπερὶτῶν

ἁμαρτιῶν,ashathbeenobservedbymany,"tomakereconciliationwithGodforthesinsofthepeople."Forsinscannotbetheimmediateobjectofreconciliation,buthealoneissowhowasdispleasedwiththem,andbywhom,onthatreconciliation,theyarepardonedandthesinneracquitted.Butyetneithercanwecarrythiswithoutcontrol.Thisalsoisdeniedbyour adversaries in this cause, although therein they offer violence notonlyuntoall thatwearetaught intheScriptureabout thesethings,butalsountoallthecommonsentimentsofmankind,puttingsuchsensesontheseexpressionsasareabsolutelycontraryuntothemandinconsistentwith them.Whatare thosesensesweshallafterwardsexamine.For thepresent,itsufficethtoourpurposetotakenoticeoftheirdenialthatthesacerdotal actings of Christ,—that is, his oblation and intercession,—dorespectGodinthefirstplace;thecontrarywhereuntoweshallnowteachandconfirm.

TheScripture instructsus,aswehaveproved, that theLordChristwasand is our high priest; and,moreover, that as such he offered himselfuntoGodonceforall,tomakereconciliationforthesinsofthepeople,asa propitiatory, expiatory sacrifice, Isa. 53:10; Heb. 1:3, 2:17, 5:5, 7:27,10:10; Eph. 5:2; 1 John 2:2.What theHolyGhost intends hereby, andwhat is themeaning of these expressions, he had before instructed thechurch in, by those institutions under the old testament whereby heforesignified and representedwhatwas intended in themandby them.To suppose these expressions to have one signification under the oldtestament, and another quite of a different nature under the new,whereasthethingssignifiedbytheonewereappointedonlytoteachandinstructus in thenatureof theother, is to takeawayall certainty fromwhat we are taught in the Scripture. We may therefore positivelyconclude, that if the actings of the priests under the old testament didrespectGodinthefirstplace,thenthoseofChristdidsoalso,orthereisno similitude or analogy between these things; which to affirm is tooverthrowboththeoldtestamentandthenew.This,therefore,wemustinthefirstplaceconfirm.

The principal duty and work of the priests under the law was to offersacrifices.Asthewholelawspeaksthus,soourapostleexpresslyconfirmsit, making that work the great end of the priesthood. Sacrifices had

respectunto sin.Priestswereappointed toofferθυσίαςπερὶἁμαρτιῶν,"sacrificesforsin."AndwhenGodcalledthemtothework,hesaiditwas

יל־ונהכל ,thattheyshouldexercisethepriesthoodtowardshim,Exod.28:1.Hadtherebeennosin,therehadbeennosacrificesproperlysocalled,aswehaveprovedbefore.Theremighthavebeenadedicationofanything inour power unto God, as an acknowledgment of his sovereignty andbounty.Butsacrificesbybloodhadallrespectuntosin,asthenatureofthemdothdeclare.Wherefore,Godappointingprieststooffersacrificesforsin,and therein toministeruntohim,hemustbe the firstobjectoftheiractingsassuch.

Sacrificesbyblood,tobeofferedbythesepriests,andbythemonly,Godappointedofvariouskinds,withrespectuntovariousoccasions,ofbulls,goats,sheep,fowls;whosenatureanddifferencesIhaveexplainedinourformerExercitations,Exerc.xxiv.Theprincipalendofallthesesacrifices,wastomakeatonementforsin.This issoexpress intheir institutionasthatitisallonetodenythattherewereanysacrificesappointedofGodastodenythattheywereappointedtomakeatonement.SeeLev.1:4,5:5,6,6:7, 16:6, 34, etc. Now, the nature, use, and end of atonement, was toavert the anger ofGoddue to sin, and so topacifyhim that the sinnermightbepardoned.Thisistheimportanceoftheword,andthiswastheend of those sacrifices whereby atonement was made. The word issometimesusedwherenosacrificewasimplied,butisneverusedinanyother sense than that declared. SoMoses spake unto the people upontheirmakingofthecalf:"Yehavesinnedagreatsin:andnowIwillgoupunto theLORD;peradventure I shallmakeanatonement foryour sin,"Exod.32:30.Hehopedthatheshouldbyhisinterpositionturnawaythewrath of God, and obtain pardon for them; which he calls making anatonement,becauseofitsrespectuntothegreatfuturesacrifice,byvirtuewhereofalonewemayprevailwithGodonsuchoccasions.InLev.5:5,6,as in many other places, this is appropriated unto sacrifices: "When amanshallbeguilty inoneof these things,heshallconfess thathehathsinned in that thing: and he shall bring his trespass-offering unto theLORDforhissinwhichhehathsinned;…andthepriestshallmakeanatonementforhimconcerninghissin."Soalsoverses17,18,chap.6:6,7,etc. The sin committed was against the Lord; the guilt contracted wasconfessedtotheLord;thesacrificeorofferingwasbroughtuntotheLord;

theatonementwasmadebythepriestbeforetheLord;—allwhichgiveitthenaturebeforedescribed,andadmitofnoother.Insomeinstancesthesins committed were to be confessed over the head of the sacrificewherewith the atonement was to be made; which rendered the wholeaction more pregnant with representation. A person guilty of sin,convictedinhisownconscience,condemnedbythesentenceofthelaw,byGod'sallowanceandappointmentbroughtacleanbeast,assigned ingeneralforthatuse,and,bringingittothealtar,confessedoverithissinandguilt,layingthemlegallyuponit,sodeliveringitupintothehandsofthepriest,bywhomitwasslain,andthebloodpouredout,assufferingundertheguiltlaiduponit;wherein,withsomeotherensuingacts,itwasofferedtoGodtomakeatonementforthesincommittedandconfessed.Thuswasbloodgivenuntothepeopletomakeatonementfortheirsouls,becausethelifeofthebeastwasintheblood,whichwasdestroyedinthesheddingthereof,Lev.17:11.

Certainlynomancaneverarriveuntosomuchconfidenceastoquestionwhethertheactingsofthepriestsinthosesacrificeswherebyatonementwasmade,didnotinthefirstplacerespectGodhimself;nor,indeed,doIknow that it is by any positively and directly denied: for the sense weplead for depends not on the use of any one single word, or thesignificationofitintheseorotherplaces,butuponthewholenatureandexpress ends of those institutions. And herein all mankind are agreed,namely, that the divine Power was the immediate object of sacerdotalactings,—that they were done with God on the behalf ofmen, and notactingstowardsmenonthebehalfofGod.

By all these terms and expressions doth our apostle describe thesacerdotalactingsofChrist.Forhavingdeclaredhimtobeahighpriest,he affirms that he offered a sacrifice to God,—a sacrifice to makereconciliationforsin:asalso,thatthereinGodmadealloursinstomeetuponhim;which"hebareinhisownbodyonthetree."Thequestionnowis,What is intended thereby?Ouradversaries say it is themercifulandpowerfulactingsofChristtowardsus,givingouthelp,assistance,grace,andmercy, fromGodunto us; so delivering us fromall evil, thewholepunishmentduetosin,andeternaldeath.ButwhyarethesethingscalledhisofferingofhimselfuntoGodasacrificetomakereconciliationforsin?

Theysayitisbecauseofanallusionandsimilitudethatisbetweenwhathe so doth for us, and what was done by the priests of old in theirsacrifices.But it is plain, fromwhathathbeendeclared concerning thesacerdotalactingsofthepriestsofoldintheirsacrifices,thatthereisnoallusionnorsimilitudebetweenthesethings,norcantheyassignwhereinit should consist. Their actings were immediately towards God on ourbehalf,his,itissaid,aretowardsusonGod'sbehalf;theirsweretomakeatonement for sin, his to testify love and mercy to sinners; theirs bysheddingofblood,whereinwaslife,hisinpowerandglory.WhereforeIsay, ifwehaveany instructiongivenus in these things,—if theofficeofthepriesthood, or anyduties of it, any sacrifices offeredby thepriests,were instituted to typify, prefigure, and represent Jesus Christ as thegreat high priest of the church,—it cannot be but that his sacerdotalactingsdo justlyandimmediatelyrespectGodhimself;whichshallnowbefurtherconfirmed.

4.Thereare(asisoutofcontroversy)threeofficeswhichtheLordChrist,as themediatorandsuretyof thenewcovenant,bearethandexercisethtowards the church, namely, those of king, prophet, and priest. Andthese,astheyaredistinctlyassigneduntohim,sotheyaredistinctamongthemselves,andarenamesofdiversethings,asreally,sointhecommonnotions and sense ofmankind. And in these offices, where there is anaffinity between them, or any seeming coincidence, in their powers,duties,andacts, thekinglyandpropheticaldomakeanearerpassuntoeachotherthaneitherofthemdountothesacerdotal,asshallafterwardsbemore fullyevinced; for thenatureof these twooffices requireth thatthe object of their exercise be men. As in general it doth so, so inparticularinthoseofChrist.HeactsintheminthenameofGod,andforGod, towards men. For although a king be the name of one who isinvestedwithpowerabsoluteandsupreme,yetisitsoonlywithrespectuntothemtowardsandoverwhomheisaking.Asdenotinganinfinite,absolute, independent power, of necessity it belongs to God aloneessentiallyconsidered.ThisofficeinChristisconsideredasdelegatedbytheFather,andexercisedinhisname:"TheheadofeverymanisChrist;"but "theheadofChrist isGod."HeanointshimkingonhisholyhillofZion,Ps.2:6;andherulesinthenameandmajestyofhisGod,Mic.5:4.Whereforethewholeexerciseofthepoweranddutyofthisofficeisfrom

God, and for God towardsmen. In his name he rules his subjects andsubduethhisenemies.NonecanfancyGodtobetheobjectofanyoftheactsofthisoffice.

Itissoinlikemannerwithhispropheticaloffice.Godraisedhimupfromamonghisbrethrentobetheprophetofhischurch,torevealhiswill;andbyhimhespaketous.SeeExpositiononHeb.1:1,2.HiswholeworkasaprophetistorevealthewillofGod,andthereintoteachandinstructus.Men,therefore,aretheimmediateobjectofthepowers,duties,andactsofthisoffice.

Andthatwhichwefurtherobservefromhenceisthis,thatthereisnoonethingthattheLordChristactsimmediatelytowardsthechurch,butthatit belongs unto andproceeds fromone or the other of these powers oroffices. If any one be otherwiseminded, let him prove the contrary byinstances,ifhebeable.TheScriptureaffordethnonetothatpurpose.Itfollowethhence,therefore,thatGodistheobjectoftheactingsofChristinhispriestlyoffice.Forifhebenotso,then,—(1.)Thereisnoroomnorplace inhiswholemediation foranysuchoffice, seeingallheperformstowardsusbelongsuntotheother.Andthereforethosebywhomthisisdenieddouponthematteratlengthcontendthatindeedhehathnosuchoffice.Andifthisbeso,—(2.)ItdothnotbelonguntoChristasmediatortodealwithGodinanyoftheconcernsofhispeople;forhemustdosoasa priest, or not at all. And then we have no advocate with the Father;which is utterly abhorrent from the common faith of Christianity. Andthis absurd supposition shall be afterwards removed by expresstestimonies to the contrary.Take away this fundamental principle, thatChristasmediatordealswithGodforus,andyouoverthrowthefaithofallChristians.(3.)Thiswouldrenderthewholeinstructionintendedforthe church in the Aaronical priesthood and sacrifices useless andimpertinent,nothingof the likenaturebeingsignified thereby; for that,aswehaveproved,openlyrespectedGod in the firstplace.Andon thissuppositiontheaccommodationofituntothepriesthoodofChristbyourapostlewouldbealtogethervain.(4.)Itiscontrarytothecommonnotionof the nature of the priesthood amongst mankind; for none yet everownedsuchanofficeinthingsreligious,butapprehendedtheuseofittobe in doing the thingswithGod thatwere to be done on the behalf of

men.Andhereby,aswasobserved,wouldthefaithandconsolationofallbelievers, which are resolved into what the Lord Christ hath done anddothforthemwithGod,beutterlyoverthrown.

5. Again; the same truth is undeniably evinced from the nature ofsacerdotalactsandduties.Theseare,asitisstatedbycommonconsent,those two of oblation and intercession. And both these are expresslyascribedunto theLord JesusChrist as he is a highpriest, andnothingelseimmediatelyasheisso.Theactualhelpandaidwhichhegivesusisthefruitandeffectofthesesacerdotalactings.Thesoleinquiry,therefore,in thismatter is,What orwho is the immediate object of oblation andintercession?IsthisGod,orman?DidChristofferhimselfasasacrificeuntoGod,oruntous?DothheintercedewithGodforus,orwithusonly?A man would suppose that the absurdity of these imaginations, soexpressly contrary to theScripture and the common senseofmankind,should even shameour adversaries from thedefence of them.But theyarenot soobtuseor sobarren in their inventionas towantevasionsatany time. "Quid si manifesto tenentur? anguilla sicut elabentur." Theythereforetellus,"Itistrue,ifyoutakeoblationandintercessionintheirpropersense,thenGod,andnoneother,mustbetheirimmediateobject;but as they are ascribeduntoChrist they areusedonlymetaphorically,and do indeed denote such actions of his towards the church as havesome allusion unto oblation and intercession properly so called." But Isay,—(1.)Therewasneversuchametaphorheardofbefore,asthatonethingshouldbecalledbythenameofanother,betweenwhichthereisnopeculiar similitude, as there is none between offering unto God andgivinggraceuntomen. (2.)Whohathgiven themthisauthority to turnwhat theyplease intometaphors;bywhichmeans theymay,when theyhave a mind to it, make an allegory, and consequently a fable, of thewhole Scripture? It is expressly affirmed that the Lord Christ is a highpriest. Nothing is in the notion of that office, taken properly, that isunworthy of him, no more than in those of king and prophet. Nointimation is given us, directly or indirectly, that this office is ascribedunto him metaphorically. As such he is said to make oblation andintercessiontoGod,—thethingswhereintheexerciseofthepriestlyofficedothconsist.Whatconfidenceisit,now,todenythathedoththesethingsproperly and immediately with God as a high priest, by an arbitrary

introduction of a metaphor which the Scripture giveth not the leastcountenanceunto!

6.Wemight,moreover,pleadtheuseandendof thesacrificewhichheoffered as a high priest, which was to make expiation of sin andatonement for it. But becausewe differwith our adversaries about thesense of these expressions also, I shall not make use of them as themediumofanargumentuntiltheprecisesignificationofthembeevincedanddetermined;whichshallbedone,Godwilling,inourconsiderationofthenatureofthesacrificeitself.WhereforeIshallclosethisheadofourdisputationwithsomeexpresstestimoniesconfirmingthetruthinhand.

To this purpose speaks our apostle,Heb. 8:3, "For every high priest isordainedtooffergiftsandsacrifices:whereforeitisofnecessitythatthismanhavesomewhatalsotooffer."Thethingswhichthehighpriestshadof old to offer as gifts and sacrifices, they offered unto God. This Ipresumeisunquestionable;forGodcommandedthemthatalltheirgiftsandsacrificesshouldbeoffereduntohimuponhisaltar,consecratedforthatpurpose.Tohavedoneotherwisehadbeenthehighestidolatry.ButChrist, if he be a high priest,must, saith the apostle, of necessity havesomewhattooffer,astheydid,andafterthesamemanner;thatis,untoGod.Ifthishedidnot,thereisnothingofreasonorsenseintheapostle'sinference;forwhatnecessitycantherebe,becausethehighpriestsofolddidoffer sacrifices toGod, that then if JesusChrist be ahighpriesthemustdosomethingofanotherkind?Theyhavenothingtosayupontheseinstances,but toconfess thewordsanddenythething,andthentellusthat they agree to thewords, but differ about their interpretation,—theinterpretation they suggest being a direct denial of the thing itself;whereofmoreafterwards.

Tothesamepurposespeaksourapostle,chap.5:1;whichplacehathbeenbefore vindicated, and is so fully in the ensuing Exposition,whereuntothe reader is referred. And this consideration discoverethmuch of thegeneral nature, use, and end, of the priesthood of Christ, which weinquireafter;foritishenceevidentthatitisthepower,office,andduty,whereby hemakes an interposition betweenGod and us,—that is, withGodonourbehalf.Andtherearetwogeneralendsofthisinterposition,astheScripturetestifies,andwhichthecommonfaithofChristiansrelies

upon.Andtheseare,—(1.)"Averruncatiomali,"theremovalofallsortsofevilfromus,everythingthatdidormightbefallusinawayofevil,hurt,damage, or punishment, on the account of our sins and apostasy fromGod.(2.)"Acquisitioboni,"theprocuringandobtainingforuseverythingthatisgood,withrespectuntoourreconciliationtoGod,peacewithhim,andtheenjoymentofhim.Andtheseareintendedinthegeneralactsofhis office; for,—first, his oblation principally and firstly respects themaking atonement for sin, and the turning away of thewrath thatwasdueuntousassinners;whereinhewasJesus,thedeliverer,whosavesusfromthewrathtocome.Andthis isall that is included inthenatureofoblation as absolutely considered. But as the oblation of Christ wasfoundedonthecovenantbeforedescribed,ithadafurtherprospect.Forwith respect unto the obedience which therein he yielded unto God,accordingtothetermsofthatcovenant,itwasnotonlysatisfactory,butmeritorious;thatis,bythesacrificeofhimselfhedidnotonlyturnawaythe wrath which was due unto us, but also obtained for us "eternalredemption," with all the grace and glory thereunto belonging. Thereremains nothing to be done on our behalf, after the once offering ofhimself, whereby he "perfected for ever them that are sanctified," butonly the actual application of these good things unto us, or our actualinstating in the possession of them. Hereunto is his intercession, theseconddutyofhispriestlyoffice,designed; theespecialnaturewhereofmustbeelsewheredeclaredandvindicated.

7.Forthefurtherclearingofthewholesubjectofourinquiry,wemustyetconsiderboththecallofChristuntothisoffice,hisactual inauguration,andhisdischargeofit,bothwhenandwhere;forallthesebelonguntoitsnature.

The call of theLordChrist unto this office is expressly asserted by ourapostle,chap.5:4–6,"Andnomantakeththishonouruntohimself,buthethatiscalledofGod,aswasAaron.SoalsoChristglorifiednothimselftobemadeanhighpriest;buthethatsaiduntohim,ThouartmySon,to-dayhave I begotten thee.As he saith also in another place, Thou art apriestforeveraftertheorderofMelchisedec."Ifthereaderdesiretoseetheparticularswherein thecallofChrist consisted, itscomparisonwiththe call of Aaron, preference before it, or exaltation above it, he may

consultourExpositiononthatplace,fromwhenceIshallrepeatnothinghere. In general I say, that the call of Christ unto the office of thepriesthood consisted in that eternal covenant which was between theFatherandhimconcerninghisundertakingtheworkofourrecoveryandsalvation, which I have at large before described. He was not made apriest by virtue of any vocal command, as Aaron was called by acommandgivenuntoMosesuntothatpurpose,Exod.28:1;norbyvirtueofanyestablishedlaw,whichgavetheposterityofAarontheirsuccessiontothatoffice;buthewascalledbyanimmediatetransactionbetweenhimand theFatherbefore theworldwas.Thiscallofhis, therefore,maybeconsidered eitherwith respect unto designation ormanifestation. As itintends the designation of Christ unto his office, so it is expressed inthesewordsofGodtheFathertohim,"ThouartmySon,thisdayhaveIbegotten thee;" which what they import in the covenant transactionsbetween the Father and the Son hath been before declared. Themanifestation of this call consisted originally in the first promise givenconcerning his incarnation and undertaking of the work of ourredemption, Gen. 3:15. With respect hereunto he says, Ps. 40:8, 9,

ךנוצר־תושעל ילע בותכ רפס־תלגמב יתאב־הנה יתרמא זאיהלא ;—"Then said I, Lo, I come: in

the volume of the book,"—that is, רלגמ שארב , "in the beginning of thesacredvolume,"asourapostlerendersit,ἐνκεφαλίδι"inthehead"ofit,Heb.10:7;thatis,inthatfirstpromise,recordedinthebeginningoftheScripture,whereinhisownconsentwastacitlyincluded,andthevirtueofhis office and sacrifice established,whence he became the "Lamb slainfromthe foundationof theworld."Andmoreneednotbeadded inthisplaceconcerningthiscallofChristuntotheofficeofthepriesthood.

8. His actual inauguration into it, and susception of it, is next to beconsidered. And he was vested with all his offices from his conceptionandnativity.Therewasnotimewhereinhewas,astohishumannature,andwasnottheking,priest,andprophetofhischurch;forhereceivedallhisofficesbytheunctionoftheSpirit,whenGod"anointedhimwiththeoilofgladnessabovehisfellows."Andthiswasdonefundamentallyinhisincarnation, when he was conceived and sanctified by the Holy Spirit,communicateduntohimnotbymeasure.Andsohewasborn"ChristtheLord,"Luke2:11.HewasbornoneanointedbytheHolyGhost,Lord,and

consequentlypriest andprophet,—allwhichofficeswere communicatedby unction. Together with those graces, gifts, and abilities, whichwerenecessarytotheirdischarge,right,title,andauthorityfortheirexerciseintheirproperseasonswereconveyeduntohimthereby.Andinthesetwodothallofficeandpowerconsist.

TheactualexerciseofalltheofficesofChristwasregulatedbythewilloftheFather,hisownwisdomandcompliancetherewithal,withtheorderandnatureofthethingsthemselvesaboutwhichhewastobeconversanttherein.Hewasanointedtobethegreatprophetofthechurchfromthewomb;yetheenterednotupon thepublicdischargeof thatofficeuntilafter his baptism, when his commission and call thereunto wereproclaimedfromheaven,Matt.3:17.Soalsowashe"ChristtheLord,"—that is, thekingof the church; yetbeganhenot visibly to exercise thatoffice inhisownpersonuntil themissionofhisapostleswithauthorityfromhimtopreachthegospel,Matt.10.SohadGoddisposedofthings,andsodidthenatureoftheworkwhichhehadtodorequire.Andastohispriestlyoffice,heneitherdidnorcouldenterupon theexerciseanddischargeofituntiltheendofhispropheticalministry;forhecouldnotdoitbutbyhisdeath,whichwastoputanenduntothatministryhereonthe earth, exceptingonly the instructionswhichhe gave tohis apostlesafterhisresurrection,Acts1:3.

But to propose the whole matter somewhat more distinctly, there arethreethingsthatconcurreduntotheinaugurationoftheLordChristuntothisoffice,orthereweredegreesofit:—(1.)HisrealunctionbytheHolyGhost with an all-fulness of gifts and graces, at his incarnation. Thiswhole work of the Spirit, with its effects, I have elsewhere at largediscussed,andshallnotfurtherinsistuponit.(2.)Hisdeclarativeunctionathisbaptism,whentheSpiritdescendeduponhim,andfilledhimwithpowerfortheexerciseofall thegiftsandgraceshehadreceivedforthedischarge of his whole office. (3.) Unto both these there succeeded anespecialdedicationtotheactualperformanceofthedutiesofthisoffice.Andthiswashisownact,whichhehadpowerforfromGod.Thishimselfexpresseth, John 17:19,Ὑπὲραὐτῶνἐγὼἁγιάζωἐμαυτόν·—"I sanctify,"that is, I consecrate or dedicate, "myself." For of real sanctification, bypurification and further infusion of grace, hewas not capable: and the

communication of real grace to the human naturewas thework of theHolyGhost;hedidnotsosanctifyhimself.Buthediddedicate,separate,andconsecratehimselfuntoGod, in thedischargeof thisoffice. Itdothalsorespectthesacrificewhichhewastooffer:'Iconsecrateandgiveupmyselftobeasacrifice.'Buthewhowastobethesacrificewasalsotobethe sacrificer. This consecration, therefore, respected his person, andwhathewastodoasthesacrificer,nolessthanwhathewastosufferasasacrifice; for this also was necessary, and every high priest was soconsecrated.

Inthatprayer,therefore,ofourSaviour,John17,doIplacethebeginningandentranceof theexerciseofhispriestlyoffice.Whateverhedidafterthisuntothemomentofhisdeathbelongedprincipallythereunto.Sundrythings, I confess, fell in occasionally afterwards, wherein he acted hispropheticaloffice inbearingwitnessuntothetruth;but thescopeofallhis ensuing actions and passions respect his priestly office only: foralthough his sacrifice, precisely considered, consisted in his actualofferingofhimselfonthecross,yethissacerdotalactingswithreferenceunto it are not to be confined thereunto. Andwhat these actingswere,withoutaninquiryintothenatureofhissacrifice,whichIhavedesignedforthesubjectofanotherdiscourse,Ishallbrieflyrecount.

Sundrythingswereconsiderableinthesacrificesofold,which,althoughtheydidnotallbelonguntotheessenceofthem,yettheydiduntotheircompleteness and perfection, being all types and resemblances ofwhatwasafterwardstobedonebyChristhimself.Someoftheseweshallcallover,togiveanillustrationthereunto:—

9.First,Therewasrequiredthereuntotheadductionofthesacrifice,orofthebeast tobesacrificed,unto thepriest,or thepriest'sprovisionof it,whichwasincumbentonhimwithrespecttothe דימת ,ordailysacrificeinthetemple.Thisbelongeduntothesacrifice,andisexpressedbyasacredword, Lev. 1:2, ןברק בירקי־יכ םדא . The bringing or adductionof it made it a "corban," a gift brought, sacred, dedicated to God. Fortherewas in it,—(1.) "Animusofferentis," themindand intentionof theofferertodevoteituntoGod;whichwasthefoundation,andgavelifetothe sacrifice.Hence, itwasaprincipleevenamong theheathen thatnosacrifice was accepted that proceeded not "a libenti animo." "from a

willingmind."Andthistheapostleseemstoalludeunto,2Cor.8:12,Εἰγὰρἡπροθυμίαπρόκειται,"Iftherebeafreedeterminationorpurposeofmind," namely, in offering any thing to God, καθὸ ἐὰν ἔχῃ τις,εὐπρόσδεκτος,οὐκαθὸοὐκἔχει,"itisacceptedaccordingtowhatamanhath,andnotaccordingtowhathehathnot."Itisthemind,andnotthematter, that givesmeasure and acceptance unto an offering. (2.) Therewasinitlossanddamageinthechargeofit.Theoffererpartedwithit"epeculiosuo."Hegaveituptomakeexpiationforhissin.(3.)Thecareofprovidingitaccordingtothelawbelongedalsohereunto.Theoffererwasto take care that it was of clean beasts, a male or female, as the lawrequired, without blemish. It is true, the priest was also to makejudgmenthereofafteritsbringinguntohim;buthethatbroughtitwastousehisutmostskillanddiligenceinthechoiceofameat-offeringoutofhisflock,orhefellunderthecurseofthedeceiver,Mal.1:13,14.(4)Theactofadductionitselfbelongeduntotheholyservice,withatestificationofadesire,inawayoffaithandobedience,tohaveitoffereduntoGod.These things, indeed, were no essential parts of the sacrifice, but theywerenecessarilyantecedentuntoitandpreparatoryforit.Andallthesethings, insomecases,were leftunto thepeople,althoughtheysignifiedwhat was to be done by Christ in his sacrifice, to manifest theimperfection of the Levitical priesthood, which could not comprise noranswerallthatwastobeprefiguredbysacrifices.

Secondly,Therewasmactation,orthekillingofthebeastbythepriestsatthe altar. And herein consisted the essence, all that followed beinginstitutedintestificationofitsdirectionanddedicationuntoGod.Hencetoslayandtosacrificeinthismatterarethesame.

"Etnigrammactabisovem,lucumquerevises."—Virg.Georg.iv.546.

See our second Exercitation for the confirmation hereof. And thesubstance of the sacrifice is to be thought principally to consist herein,though the offering of it was also necessary to its completeness andperfection;for,—

(1.)Herein the intentionof the sacrificer and sacrificed, in that solemnformulawhichwasunderstood inall expiatory sacrifices, "Quod inejuscaputsit,"waseffectedoraccomplished.Andasthecommonsenseofall

nations agreed in a commutation in such sacrifices, as I have provedelsewhere, sowe are plainly taught it in the Scripture; for besides thatthisistheopensenseandmeaningofallinstitutionsaboutthem,sotheespecial rite of confessing sin over the head of the scape-goat, therebylaying itonhim,yea,and thecommandthathewhobroughthis sinortrespass-offering should therewithal confess his own guilt, do make itevident.Nowthis,asismanifest,wasaccomplishedonlyinthemactationanddeathofthesacrifice.

(2.)Itwasthebloodwherebyatonementwasmade,andthatasitwasthelifeofthecreature;andthereasonwhyitwasgiventomakeatonementwas,becausethe lifewas in it.Whereforethatactwherebythebloodofthecreaturewassotakenawayasthattherebythelifeofitwasdestroyed,wastheprincipalthinginthesacrificeitself.Itistrue,atonementonthealtarwastobemadewiththebloodaftertheeffusionofit;butitwaswithitwhilstitwasyetwarm,beforetheanimalspiritswereutterlydepartedfrom it, and thatbecause its virtue for expiationdependedon itsbeingpouredoutindeath.Andnobloodcouldhavebeenofferedbutthatwhichwas taken away in themactation or total destruction of the life of thesacrifice.Andthepouringofthebloodatthealtar,withthesprinklingofitvariously,belongeduntotheappropriationofthesacrificetoGod,untowhosesanctifiedaltaritwasbrought.

Thirdly, There was the burning of the sacrifice, or in some cases theprincipalpartsofit,onthealtar.Thisfinishedorcompletedthesacrifice.Forwhereas,inthegreatanniversaryofexpiation,somepartofthebloodofthesacrificewascarriedintothemostholyplace,itwasnopartofthesacrificeitself,butaconsequentofit,inaholyimprovementofwhatwasfinishedbefore,astothedutyitself.Andthiswasappointedfornootherendbutbecauseitwastheonlywaywherebytheperpetualefficacyoftheblood of Christ in heaven, which was shed on the earth, might berepresented.

InthesethingsdidthedischargeofthepriestlyofficeinthoseoftheorderofAaronprincipallyconsist.Andall thesethingswereexactlyansweredandfulfilled,inaspiritualandgloriousmanner,byourLordJesusChrist,thegreathighpriestofthechurch,whowashimselftobeallandtodoallafterhehadsolemnlydedicatedandconsecratedhimselfuntohiswork,

asweshallseebyareviewandapplicationoftheparticularsrecounted.

10. First, There was the adduction, or his bringing himself to be anofferingorsacrificetoGod.Andthisconsistedinallthosesacredactionsof his which were previously preparatory unto his death; as,—(1.) Hisgoing up to Jerusalemunto the passover.Hewent on purpose to offerhimselfuntoGod.Andinhiswayheacquaintedhisdiscipleswithwhatwould befall him therein, Luke 18:31–33;Matt. 20:17–19; which whenoneofthemwouldhavedissuadedhimfrom,hegavehimthatvehementandseverereproof,"Gettheebehindme,Satan:thouartanoffenceuntome:forthousavourestnotthethingsthatbeofGod,"Matt.16:23.Peter,consideringonlytheoutwardpartofhissufferings,withtheshameandscandal wherewith it was attended, would have prevailed with him tohaveavoidedit;whichheknewwasinhispowertodo.Butwithal,whichheknewnot,hedissuadedhimfromgoingtoofferhimselfuntoGod,forwhich cause principally he came into the world, and so fell under thissacredrebuke;forthisgreatandweightyworkofobediencewassofullyimplanted in theheart ofChrist, that he couldnot bearwith any thingthat had the appearance of a diversion from it. With such intention,freedom,willingness,andreadinessofmind,didhego toofferhimself,accordingtothewillofGod;whichgavelife,virtue,andmerit,untohisoblation. (2.) His going into the garden the night before his suffering.What was it but as it were the bringing of himself to the door of thetabernacletoofferhimselfuntoGod,ortomakehissoulanofferingforsin,accordingtothewillofGod?(3.)HeofferedupuntoGodprayersandsupplications; which, because they had respect unto his sacrifice, arereckoned by our apostle as sacerdotal acts, Heb. 5:7. Principally hisprayers inthegardenare intended; forhissupplicationsthere,withthemannerofthem,theapostleexpressesanddeclares;seeourexpositionofthe place. For all sacrifices were accompanied with supplications forgrace and pardon.And herein did our Saviour actually give up himselfuntoGod to be a sacrifice;whichwas to be done by expressions of hisobedience,andsupplications for that issue thereofwhichwaspromisedunto him. (4.) His propassion or foresuffering in the garden, in theauguish of his soul, the agony of his mind, and bloody sweat, belongshereunto. Hereon, indeed, succeeded an external shame, which wasnecessary for the leading and bringing of him "as a lamb to the

slaughter,"Isa.53:7,buthisownmindandwillitwasthatbroughthimtobeasacrificetoGod.Theofferinghimselfwashisownact,fromfirsttolast,andisconstantlyascribeduntohim.

Secondly,Therewasmactationor slayingof the sacrifice,whichwas inhisdeathasitwasbloody.Hereinconsistedtheessenceandsubstanceofthesacrifice;hereinheofferedhimselfuntoGod.Foralthoughtheotheracts,ofsprinklingthebloodandburningthecarcassofthesacrifice,oritsoblation,wereinthetypicalsacrificesdistinctfromtheslayingof it,yetthiswasbyreasonoftheimperfectionofallpersonsandthingsthatweremadeuseof inthatsacredservice.Hencemanydistinctactssucceedingone unto another among them were necessary. In the Lord Christ, byreasonoftheperfectionofhisperson,andthathehimselfwasbothpriestand sacrifice, thingswere done at oncewhichwere separately by themrepresented.WhereforeintheverydeathofChrist, inandbyhisblood-shedding,heofferedhimselfuntoGod.

Itisfondlyexcepted,"Thatifhisdeathwasasacrifice,theJewsandthesoldiers who crucified him were the priests." The violence which wasoffereduntohimbyallsortsofpersonswasnecessaryonotheraccounts;soalsowere theassaultswhichhe thenconflictedwith from theprinceandpowerofdarkness: fortheybelongedtothecurseofthelaw,whichwasnowuponhim.Buthisbeingasacrificedependedonlyonhisownwill,heofferinghimselfinobediencetothewillofGod,accordingtothecompact before described. The soldiers were nomore but as the cordsthat bound the sacrifice to the horns of the altar; nor did they so takeawayhislifebutthathelaiditdownofhisownmerewill,incompliancewiththecommandmentoftheFather,John10:18.

In the pouring out of his blood, the heavenly altar of his body wassprinkled, and all heavenly things purified, even with this "bettersacrifice,"Heb.9:23.Thus ishe said to "pourouthis souluntodeath,"Isa. 53:12.That expression contains thewholenature of a sacrifice: forhissoulissaidtobepouredoutuntodeathwithrespectuntothepouringoutoftheblood;forinitwasthelifepouredout,thebloodbeinggiventomakeatonementbecausethelifewasinit.

Thirdly,Therewastheoblationitself.Thisinthosesacrifices,thesacred

performancewhereofwasaccomplishedπολυμερῶς,bymanypartsanddegrees, by reason of the imperfection of the sacrificer and sacrificed,followedafterthemactation,withthesheddingandsprinklingofblood.InthisabsolutelyperfectsacrificeofChristitwasnotso.Hisoblationwasat thesametimeand in thesameactionwithhisblood-shedding; for itwas his holy, obediential giving up himself unto the will of God, inundergoing what was due unto our sins, making atonement for themthereby.He"offeredhimselfuntoGodthroughtheeternalSpirit,"Heb.9:14. The holy and eternal Spirit ofGod dwelling in him in all fulness,supportinghisfaith,confirminghisobedience,kindledinhimthatfireofzeal unto the glory of God and the reparation of his honour, from thereflectioncastuponitbythesin,apostasy,disobedience,andrebellionofmankind,with that flameof love unto their salvation,which as itwereconsumedthissacrificeinitsoblationtoGod.Thusinandbyhis"givinghimselfforus,"—thatis,inandbyhisdeath,whichisconstantlyintendedbythatexpression,—hemadehimself"anofferingandasacrificetoGodforasweet-smellingsavour,"Eph.5:2.

Fourthly,Hereon ensued the representation of thewhole, in answer tothe high priest's entering into the most holy place with a token, part,representation, and remembrance of the blood thatwas offered on thealtar. ThiswasdonebyChristwhenhe entered into theholy placenotmade with hands, as it were sprinkled with his own blood, oraccompanied with the efficacy andmerit of his sacerdotal offering, "toappear in the presence of God for us." This was consequential to thatofferingof himselfwherebyhemade atonement for us; for "he enteredinto the holy place, αἰωνίαν λύτρωσιν εὑράμενος," Heb. 9:12,—"havingobtainedeternal redemption."Hisobtainingeternal redemptionwasbythe sacrifice of himself in his death; for redemption was by price andexchange,andtheLordChristpaidnootherpriceforsinandsinnersbuthisownblood,1Pet.1:18,19.Andthiswasantecedentuntohisenteringintotheholyplace; forhedidso"havingobtainedeternalredemption."Anditisinvaintoexceptthatsometimesthingspresentareexpressedbyverbsandparticiplesofapreteritsignification,or inthosetenseswhichdenote things past, seeing they are not to be construed so unless thematterspokenofdoenforcesuchaconstruction,whereofherethereisnopretence;norcananyoneinstancebegivenoftheuseofεὑρίσκωinthat

wayinthewholeNewTestament.SeeHeb.9:24.

11. This brief account of the analogy that was between the sacerdotalactings in sacrificing under the law and those of the Lord Christ inofferinghimselfasourhighpriestuntoGod,dothfullyevincethetime,place,andmannerofhisdischargeofthisoffice;wherebythenatureofitisalsomanifested.ThesacrificeofChrist, indeed,wasnotcarriedonbythosedistinct,separatestepsanddegreeswhichthesacrificesofoldwere,byreasonoftheimperfectionoftheoffererandwhatwasoffered,andthenecessity of many circumstances in those things which were carnal inthemselvesandappointedtobecarnallyvisible;yetonthewhole,inthetransactionsthatwereinvisiblycarriedonbetweenChristthehighpriestandGod,untowhomheofferedhimself,everythingthatbelongeduntothenatureofatrueandrealsacrifice,orwhichassuchwasrepresentedby them of old, was, in its proper place, order, and manner, actuallyaccomplished. And Imust needs say, that I look upon it as one of theboldestattemptsonreligionthateverwasmadebymenpretendinguntoanysobriety,namely,todenythattheLordChristwasapriestwhilsthewason the earth, or thatheofferedhimself a sacrificeuntoGod inhisdeath; and those who have the confidence to stand and persist in thatopinion,againstallthatlightwhichthenatureofthethingitselfandthetestimoniesofScripturedogiveunto the truth in thismatter,neednotfearthatonanyoccasiontheyshallbewantinguntothemselvestherein.ButofthesethingsImusttreatmorefullyinourensuingExercitation.

12.IhaveonlyinthisplacetaughtthedoctrineconcerningthenatureofthepriesthoodofChrist,andhisdischargeofthatoffice,asmydesigndidnecessarilyrequireIshoulddo.ThetestimonieswherebythetruthofitisconfirmedIhavelongsinceurgedandvindicatedfromtheexceptionsofour adversaries in another treatise.Here, therefore, I shall only brieflyrepresent some of them, Eph. 5:2: Ὁ Χριστὸς ἠγάπησεν ἡμᾶς, καὶπαρέδωκενἑαυτὸνὑπὲρἡμῶνπροσφορὰνκαὶθυσίαν,τῷΘεῷεἰςὀσμὴνεὐωδίας.Itisunavoidablethatthoseexpressions,he"lovedusandgavehimself forus,"shouldsignifynothingbutwhathedid inhisdeath; fortheyareneverusedinanyothersense.Soaretheyrepeated,verse25ofthis chapter, Ἠγάπησε τὴν ἐκκλησίαν, καὶ ἑαυτὸν παρέδωκεν ὑπὲραὐτῆς,—that is, todie for it; for thiswas thatwherebyChrist expressed

his love unto his church, John 10:15; Phil. 2:6–8. So also speaks ourapostleexpressly,Gal.2:20,"Christlovedme,andgavehimselfforme;"thesamewiththatofJohn,"Wholovedus,andwashedusfromoursinsinhisownblood,"Rev.1:5,whichhedidwhenhewas"deliveredforouroffences," Rom. 4:25. Παρεδόθη διὰ τὰ παραπτώματα ἡμῶν is theexpression ofwhatwas donewhenπαρεδώκεν ἑαυτὸνὑπὲρἡμῶν. Thesubject, therefore, spoken of is agreed on, or cannot be questioned.Hereoftheapostlesaysthatitwasπροσφοράκαὶθυσία,"anofferingandasacrifice;"orthatingivinghimselfforusheofferedhimselftoGodanoffering and a sacrifice. By these two words our apostle expresseth allsortsofsacrificesunderthelaw,Heb.10:5,fromPs.40:7,wheretheyareexpressedby החנמו חבז ; for although "mincha" be usually applied unto apeculiarthank-offeringofmeatanddrink,yetwherethesetwoarejoinedtogether, "zebach and mincha," they denote all sorts of expiatorysacrifices: 1 Sam. 3:14, "The iniquity of Eli's house shall not be purged

החנמבו חבזב ,"—byanysortofexpiatorysacrifices.Andθυσία,or חבז ,issuchasacrificeas consisted inmactationorkilling, aswehaveprovedbefore.This Christ offered in his death, or when out of his love unto us, inobedienceuntothewillofGod,hegaveuphimselfuntodeathforus.Thislove and obedience, the Socinians say, is the sacrifice intended in thisplace,which is thereforemetaphorical;but thatChristofferedhimselfasacrificeinhisdeaththeydenythattheapostlehereasserts.But,—(1.)InallotherplaceswherethereisanymentionoftheofferingofChrist,itisexpresslysaidthatheoffered"himself,"orhis"soul,"orhis"body,"Isa.53:10;Heb. 9:14, 10:10; yea, as here he is said to offer sacrifice in hisdeath,sohissufferingthereinisaffirmedtobenecessarytohissacrificeofhimself,chap.9:25,26.He"gavehimselfforusasacrifice,"isnomorebut that he suffered when he offered himself, as the apostle expresslyaffirms. (2.) Although προσφορά may be used for a metaphoricalsacrifice, and so possibly may θυσία also, yet whenever they areconjoinedintheScripture,theydenoteallsortsofpropersacrifices,asisevident from theplacebefore cited; and therefore they can intendherenothing but that sacrifice which all those proper sacrifices prefigured.Besides,θυσία,unlessthemetaphorbeevidentandcogent,dothsignifynothing but a sacrifice by immolation or killing. Θύειν, as we haveshowed,isbutσφάττειν,"tokill,"onlyitistoslayinsacredservices;withrespect whereunto also the other word is used in good authors. So

Plutarch affirms of theGauls, that they believed θεοὺς εἶναι χαίρονταςἀνθρώπων σφαττωμένων αἵματι, καὶ ταύτην τελειοτάτην θυσίαν,—"thatthegodsdelightedinthebloodofslainmen,andthatthiswasthemostperfectsacrifice."Ἀνθρωποσφαγία,ifitrespectthingssacred,isthesamewith ἀνθρωποθυσία. So, whereas the Lord Christ was ἀμνίονἐσφαγισμένον, "a Lamb slain,"Rev. 5:12, 13:8,—being called "a Lamb,"and"theLambofGod,"asallacknowledge,withrespectuntothepaschallamb,—it is said πάσχα ἡμῶν ἐθύθη Χριστὸς, 1 Cor. 5:7, "Christ ourpassover,"ourpaschallamb,"issacrificedforus."Θυσία,therefore,beingusedtoexpressthenatureofthedeathofChristwithrespectuntoGod,nothing canbe intended therebybut aproperandbloody sacrifice. (3.)Ouradversariesacknowledgethat theLordChristdidofferhimselfasacompleteexpiatorysacrificetoGod.Iask,then,whenheispositivelyanddirectlyaffirmedtoofferhimselfanofferingandsacrificeuntoGod,whyis not that the expiatory sacrificewhich he offered? They have not anythingtoreply,butonlythatheofferednotthatsacrificeinhisdeath,butupon his entrance into heaven; which is only in favour of their ownhypothesis, to contradict the apostle to his face. (4.) Προσφορὰν καὶθυσίανare regulatedby thesameverbwithἑαυτόν,Παρέδωκενἑαυτὸνπροσφορὰνκαὶθυσίαν:sothattherecanbenoothersenseofthewordsbut"Christofferedhimselfasacrifice,"or"gavehimselfasacrifice."Andwhereas it is objected that παραδίδωμι is not used for sacrificing, oroffering sacrifice, besides that it is false, asmay be seen inMicah 6:7,where ןתנ in the original is rendered by παραδίδωμι, so here was apeculiarreasonfortheuseofthisword,becausetheapostleincludedinthesameexpressionbothhisgivinghimselfforusandthemannerofit,namely,bygivinghimselfasacrificeuntoGod forus. (5.)Whereas it issaid that this sacrificewas "a sweet-smelling savour untoGod," it dothnot advantage our adversaries, as I shall elsewheremanifest, from therise,nature,andfirstuseofthatexpression.Atpresentitmaysufficethatitisusedexpresslyconcerningexpiatorysacrifices,Lev.4:31,andwholeburnt-offerings,whichwereof thesamenature,chap.1:9.Andwhereasthis is the first kind of sacrifice appointed under the law, and is saidexpresslyto"makeatonement,"verse4,andthereintobe"anofferingofasweetsavouruntotheLORD,"itplainlydeclaresthatallothersacrificeswhich made atonement were in like manner a sweet savour unto theLord;ontheaccountwhereofthatofChrist,whereinGodrestedandwas

well pleased, is so called. But of these things wemust treat elsewheremoreatlarge.

13.Heb.5:6,7, "Ashesaithalso inanotherplace,Thouartapriest foreveraftertheorderofMelchisedec.Whointhedaysofhisflesh,whenhehad offered up prayers and supplications with strong crying and tearsunto him that was able to save him from death," etc. The reader mayconsult the exposition of this place, wherein the difficulties of it areremoved,andtheintentionoftheHolyGhostinitistrulyexplained.Atpresent I shall only observe some few passages in confirmation of thetruth under consideration, as,—(1.) The works, acts, or duties, hereassigneduntoChrist, areassigneduntohimexpresslyashewasahighpriest, as is undeniably manifest in the context; wherefore they aresacerdotalacts,oractsofChristasapriest.(2.)Heperformedthem"inthedaysofhisflesh,"andthatwhenhewasingreatdistress,standinginneedofaidandassistancefromGod;thatis,atthetimeofhisdeath.(3.)Itisthereforehereplainlyaffirmed,thatourLordJesusChrist,asahighpriest, did, in his dying for us, offer unto God. If we inquire in otherplaceswhatheoffered,itisexpresslysaidthatitwas"himself,"his"soul,"his "body," aswehaveproved.And thatChrist, as ahighpriest, in thedays of his flesh offered himself unto God, is all that we need for theconfirmationofwhatweassertconcerningthetime,place,andnature,oftheexerciseofhispriesthood.ItwillbeexceptedthatChristisnotsaidinthis place to offer himself, but only to offer up "prayers andsupplications;"whichareametaphoricalandnotarealsacrifice.Buttheapostledidnot solemnly introducehimas called to theofficeof ahighpriest, and acting the powers of that office, merely with respect untoprayers and supplications consideredby themselves, and to instance inthoseonlyathisdeath,whenhemighthavementionedthose[whichhepresented]when,inthecourseofhislife,hecontinuedmighty[nightly?]byhimself.Whatheofferedheintendedafterwardstodeclare,anddothso expressly; here he designed only to assert, that, being called to be ahigh priest, he offered unto God; and that as to the manner of thatoffering, itwaswithprayersandsupplications, criesand tears,whereinhedescribeshisofferingofhimselfbythoseadjunctsofitwhichwerealsosacerdotal.

14.Heb. 1:3, Διʼ ἑαυτοῦ καθαρισμὸν ποιησάμενος τῶνἁμαρτιῶνἡμῶνἐκάθισενἐνδεξιᾷ τοῦ θρόνου τῆςμεγαλωσύνηςἐνὑψηλοῖς·—"Whenhehad by himself purged our sins, he sat down on the right hand of theMajesty onhigh." It is agreedbetweenus andour adversaries that thispurging of our sins was the effect of that expiatory sacrifice which theLordChristoffereduntoGodasourhighpriest.Thewholequestionthatcanremainiswhenheofferedit.AndtheapostlehereexpresslydeclaresthatthiswasdonebeforehesatdownattherighthandofGod;andthisissoplaininthewordsasthatnoexceptioncanbeinventedagainstit.Thatalone which they have invented for an evasion is, that Christ indeedofferedhimselfathisfirstentranceintoheaven,andonhisappearanceinthepresenceofGodforus,beforehesatdownattherighthandofGod.ThisCrelliusinsistsupon,cap.x.part.xxxi.p.537,538.Butthiswillyieldthemnorelief,neitheraccordingtothetruthnoraccordingtotheirownprinciples; for,—(1.) Although we may have distinct apprehensions ofChrist'senteringintoheavenandhissittingattherighthandofGod,yetit is but one state of Christ that is intended in both, his entrance intoheavenbeingonlythemeansofhissittingdownattherighthandofGod;andthereforetheyarenevermentionedtogether,butsometimestheone,sometimes the other, is made use of to express the same state. So hissitting down at the right hand of God is expressed as immediatelyensuing his suffering, it being that state whereunto his resurrection,ascension,andentranceintoheaven,weresubservient:"Heenduredthecross, despising the shame, and is set down at the right hand of thethrone of God," Heb. 12:2. The whole is, that he "passed through theheavens,"chap.4:14,andwas thereon"madehigher than theheavens,"chap. 7:26; that is, he "suffered," and so "entered into his glory," Luke24:26.NordoththeScriptureanywheregivethe least intimationofanymediatorial act of Christ interposing between his entrance into heavenand sitting down at the right hand of God. (2.) This answer hath noconsistencywiththeirownprinciplesinthismatter:fortheycontendthattheexpiationofoursinsconsistsinthetakingofthemaway,byfreeingusfromthepunishmentwhichisdueuntothem.AndthismustbedonebyvirtueofthepowerwhichChristreceivedofGodafterhisobedience;butthishis receivingofpowerbelongsuntohis sitting at the righthandofGod,soashecaninnosensebesaidtohavepurgedorexpiatedoursinsbeforeit.AndiftheywillallowthatChristexpiatedoursinsanywherein

heavenorearthantecedentlyuntoouractualfreedominpresentpardonorfuturecompletedeliverance,thendothnottheexpiationofsinsconsistinouractualdeliverancefromthem,astheycontendthatitdoth.

15. To the same purpose speaks the apostle, Heb. 9:12, Διὰ τοῦ ἰδίουαἵματος,εἰσῆλθενἐφάπαξεἰςτὰἅγια,αἰωνίανλύτρωσινεὑράμενος·—"Byhis own blood he entered in once into the holy place, having obtainedeternalredemption."ThisentranceofChrist"intotheholyplace"washisentranceintoheaven.Antecedentlyhereuntoheissaidtohave"obtainedeternalredemption."This"redemptionwehavethroughhisblood,eventhe forgiveness of sins," Eph. 1:7; and this forgiveness, or the puttingawayofsin,was"bythesacrificeofhimself,"Heb.9:26.Wherefore,thesacrificeofChrist,wherebyheobtainedredemption,orputawaysin,wasbyhisblood-shedding.Andthiswas,as it ishereexpressed,antecedentunto his entrance into the holy place. Crellius, in answer to thistestimony, p. 536, engageth into a long discourse to prove that thingspresent,ornotperfectlypast,aresometimesexpressedbytheaorist,orsignofthetimepast;asifourargumentfromhencewerebuiltmerelyonthatformoftheword,onsuppositionofageneralmaximthatallwordsinthat tensedonecessarilysignify thetimepast.Butweproceedonnosuchsupposition.Wesay,indeed,andcontend,thattheremustbesomecogent reason to interpret that of the timepresent or to comewhich isexpressedaspastanddone.For thiswesay there isnone in thisplace,nor is any pretended but the false hypothesis of our adversaries, thatChrist offered not himself until his entrance into heaven, which theyjudge sufficient toopposeunto the clearest testimonies to the contrary.ForwhereasthewordsoftheapostlesignifydirectlythattheLordChristfirst obtained eternal redemption and then entered into heaven, or theholy place notmadewith hands, theywill have his intention to be thedirect contrary,—that he first entered into heaven, and then obtainedeternalredemption; forthatofferingofhimselfwhichtheysupposewasconsequentialuntohis entrance into theholyplace.Butweargue fromthescopeofthewords.Itissaidthat"Christbyhisownbloodenteredinoneintotheholyplace,havingobtainedeternalredemption."Idesiretoknowhoworbywhatmeanshedidsoobtain,orfind,oracquireit.Isitnotplainthatitwas"byhisownblood,"andthatwhichheshedbeforeheenteredintothesanctuary?

16.Moreover,Christissaidto"offerhimselfonce,"Heb.7:2,9:28,10:10,12,14.Hisofferingwasone,andonceoffered.Aactiononceperformed,andthenceasingtobeperformed,howeveritcontinuesinitsvirtueandefficacy,issoexpressed.Thehighpriestenteredintothemostholyplaceonce in the year; that is, his so doing was an act that was at onceperformed,andafterthatwasnotforthatyear.Hencetheapostleprovesthe excellency of this sacrifice of Christ above those of the Aaronicalpriests,becausethey,byreasonoftheirweaknessandimperfection,wereoften offered; this of Christ, being every way complete, and of infiniteefficacy, was offered but once, and at once, Heb. 10:1–4, etc. Whatsacrifice,therefore,canthisbe,thatwasthenbutonceoffered?DoththisseemtoexpressthecontinualappearanceofChristinheaven?which,ifasacrifice, is always offering, and not once offered, and so would beinferiorunto themwhichwereofferedonlyonceayear.For thatwhicheffecteth itsdesignbybeingperformedonce a year, ismore efficaciousthan that which must be always effecting. Besides, our apostle saysexpressly that the Lord Christ was "once offered to bear the sins ofmany,"chap.9:28.Butthishedidthen,andonlythen,whenhe"bareoursinsinhisownbodyonthetree,"1Pet.2:24;whichirrefragablyprovesthatthenhewasofferedtoGod.

17.AddyethereuntothattheofferingofChrist,whichtheapostleinsistsuponashisgreat sacerdotalactandduty,wasnecessarilyaccompaniedwith suffering, and thereforewason the earthandnot inheaven:Heb.9:25,26,"Noryetthatheshouldofferhimselfoften;…forthenmustheoftenhavesufferedsincethefoundationoftheworld."Theargumentoftheapostleisbuiltuponageneralprinciple,thatallsacrificewasinandbysuffering.Thesacrificedbeastwasslain,andhadhisbloodpouredout.Withoutthistherecouldbenosacrifice.Therefore ifChristhimselfhadbeentobeoftenoffered,hemusthaveoftensuffered.Itisexcepted,"Thatalthoughhisofferingdidnotconsist inhissufferings,nordidtheybothconcuratthesametime,yethissufferingwaspreviouslynecessary,asanantecedentconditionuntohisofferingofhimselfinheaven;andonthataccount the apostle might well conclude that if he were often to beoffered,hemusthaveoftensuffered."But,—(1.)Therecanbenoreasongiven,ontheopinionofouradversaries,whythesufferingofChristwasantecedentlynecessaryuntothatofferingofhimselfwhichtheyimagine.

Atbest they refer it unto an absolute free act of thewill ofGod,whichmighthavebeenotherwise,andChristmighthaveoftenofferedandyetnotoftensuffered.(2.)Christissaidnotonlyto"offerhimself,"buttobe"offered:" "Christwasonceoffered tobear the sinsofmany," verse28.Now, though the offering of himself may be accommodated unto thatpresentationwhichhemadeofhimselfinheaven,yethisbeingofferedtobear sins plainly includes a suffering in what he did. (3.) There weremanytypicalsacrifices,whichnothingbelonginguntowentbeyondtheirsuffering. Such were all the expiatory sacrifices, or sacrifices to makeatonement, whose blood was not carried into the sanctuary. For theirslaying, the pouring out of their blood, the consumption on the altar,werealldestructiveuntotheirbeings.AndthesesacrificesweretypesofthesacrificeofChrist,asourapostletestifies,chap.7:27,"Whoneedethnotdaily"(καθʼἡμέραν)"toofferupsacrifice,firstforhisownsins,andthenforthepeople's: forthishedidonce,whenheoffereduphimself."Hadhe intendedonly thesacrificeof thehighpriest,hecouldnothavesaidthathewastoofferitκαθʼἡμέραν,"daily,"whenhewastodosoonlyκατʼἐνιαυτόν,"yearly,"chap.10:1.Itistherefore דימת or"dailysacrifice,"thatheintends,andthiswasnotcarriedonbeyondsuffering.

Andthisisyetmoreplainlyexpressed,chap.10:11,12,"Andeveryprieststandeth daily ministering and offering oftentimes the same sacrifices,whichcannever takeaway sins:but thisman,afterhehadofferedonesacrificeforsins,foreversatdownontherighthandofGod."Comparingthe sacrifice of Christ with these sacrifices, he declares that they weretypes and representations thereof, or therewould be no foundation forsuch a comparison, nor for the exaltation of his above them, as to itsefficacy and its consequents. But there was nothing of these sacrificescarriedintotheholyplace,noranyrepresentationmadeofthemtherein,but in their sufferinganddestruction theywereconsummated; for theywerethesacrificeswhicheverypriestwhoministeredatthealtardidoffereither daily or on all occasions. Wherefore, if the sacrifice of Christanswereduntothem,astheapostleteachethusthatitdid,heoffereditinhissuffering,hisdeath,andblood-sheddingonly.Afterthisheenteredasourhighpriestintotheholyplacenotmadewithhands,toappearinthepresence of God for us. And as this was signified by the high priest'senteringintothemostholyplacewiththebloodofthebullockandgoat

thatwereofferedforasin-offering,soitwasnecessaryinitselfuntotheapplication of the value and efficacy of his sacrifice unto the church,accordingtothecovenantbetweenFatherandSonbeforedescribed.

Whathathbeenpleadedissufficientuntoourpresentpurpose,astothedeclarationofthenatureofthepriesthoodofChrist,hisentranceuponit,and discharge of it. But there being another opinion concerning it,universally opposite in all particulars unto the truth declared andvindicated,wemust,forthesecurityofthefaithofthechurch,callit,withthe ways, means, and artifices wherewith it is endeavoured to besupported, unto an account; which shall be done in the ensuingExercitation.

EXERCITATIONXXXII

THENATUREOFTHEPRIESTHOODOFCHRIST

1.Theopinionof theSociniansabout thepriesthoodofChristdistinctlystatedineightparticulars;2.Expressedbythemselves.3.Thefaithofthechurch of God in opposition thereunto. 4. Vindication of the wholedoctrine of the priesthood of Christ from the perversion of it andopposition made unto it by Crellius—Its agreement and disagreementwith his kingly office and power. 5.How the priestly office of Christ ismentionedbyotherwriters of theNewTestament, andwhyprincipallyhandledinthisEpistletotheHebrews.6.IntercessionnoactofChrist'skingly power—Rom. 8:34 vindicated—The mutual respect between theoffices of Christ with regard unto the same general end. 7. 1 John 2:2vindicated—Testimonies of the Old and New Testament omitted—Confidence of the Socinians in pretending to own the priesthood andsacrifice of Christ. 8. The priesthood of Christ is not comprehended bythe holy writers in his kingly office—Attempts to prove it vain—Thenature of the expiation of sins vindicated—Heb. 4:16 explained. 9. ThewordsofthePsalmist,"ThouartmySon,thisdayhaveIbegottenthee,"how and in what sense applied by the apostles with respect unto theoffices ofChrist. 10.Vanity ofCrellius in assigningdifferencesbetweenthekingly andpriestly offices ofChrist. 11. Thedifferences assignedbyhimexamined. 12.Realdifferenceanddistinctionbetween theseofficesproved.13.ThedignityandhonourofChristexposedbydenyinghisrealpriesthood.14.TheboldnessofSmalciusincensuringthedivinewriters—HisreasonwhytheyascribedthepriestlyofficetoChrist.

1.THEopinionoftheSociniansconcerningthepriesthoodofChristwasexpressed in general in our preceding discourse; but for the clearerapprehension and confutation of it, it is necessary that it be moreparticularly declared in themost important parts of it, as also that itscontrariety unto the faith of the church may be the more plainlydemonstrated. And the sum of what they pretend to apprehend andbelievehereinmaybereduceduntotheensuingheads:—

(1.)"ThattheLordChristwasnot,noris,ahighpriestproperlysocalled,but only metaphorically, by reason of some allusion between what hedothforthechurchandwhatwasdonebythehighpriestsunderthelawfortheJews."Andhere,iftheyplease,theymayrest,ashavingindesignutterly overthrown or rejected this office of Christ. But further tomanifesttheirintentions,theyadd,—

(2.)"Thathewasnotatall, inanysense,ahighpriestwhilsthewasontheearth,orbeforehisascensionintoheaven."Andthisbecausehedidnotanyofthosethingsontheearthontheaccountwhereofheiscalledahighpriest;butheiscalledsoinanallusiontothehighpriestsunderthelaw.Hence it followsthat inhisdeathheofferednosacrificeuntoGod,normadeany expiationof our sins thereby;whichalso thathedidnottheyexpresslycontend.

(3.)"Thatthereforehebecameahighpriestwhenheenteredintoheaven,andpresentedhimselfaliveuntoGod."Notthatthenhereceivedanynewofficewhich he had not before, but only that then he had power to dothosethingsfromthedoingwhereofheismetaphoricallydenominatedapriest.Whereforetheysay,—

(4.)"Thatitisinheavenwherehemakesatonementanddothexpiateoursins,whichiscalledhisofferinghimselfuntoGodanexpiatoryoblationor sacrifice; which as it consisted not in his sufferings, death, andbloodshedding,sohaditnovirtueorefficacyfromthence,butonlyasitwasaconditionpre-requiredthereunto."

(5.) "This expiation of our sins consists principally in two things,—[1.]Our deliverance from the punishment due unto them, initially in thisworldbypardon,andcompletelyatthelastday,whenweshallbesavedfromthewrathtocome.[2.]Inourdeliverancefromthepowerofsin,byfaithinthedoctrinehetaughtandconformityuntohisexample,thatweshouldnotserveitinthisworld."And,—

(6.) "Hence it follows that believers are the first proper objects of thedischarge of the duties of this office, or of all the sacerdotal actings ofChrist;"fortheyconsistinthehelp,aid,relief,anddeliverancefromourspiritualenemieswhichwehavebyhim,hisgraciousandmercifulwillof

relievingusbeingthatontheaccountwhereofheiscalledahighpriest,andwhereinthatofficedothconsist.Wherefore,—

(7.) "This priestly office ofChrist is upon thematter the samewith hiskinglyoffice;"or it is theexertingandexerciseofhiskinglypowerwithlove,care,andcompassion;socalledintheEpistletotheHebrews,outofanallusionuntowhatwasdonebythehighpriestsofold.

(8.)"Whereashisintercessiondothbelonguntothisofficeofhis,andisexpressly assigned unto him as a high priest, it is nothing but a note,evidence,orexpression,toteachusthatthepowerwhichtheLordChristexerciseth and putteth forth mercifully for our relief, he receivedoriginallyfromGod,asifhehadprayedtohimforit."

2. I have so included and expressed the apprehensions of these menconcerning the priesthood of Christ in these positions, as that I ampersuaded that there is no one who is ingenuous amongst them willexceptagainstanyparticularintheaccount.Butthatnonemayreflectintheir thoughts about it, I shall repeat it in the words of one of theirprincipalwriters.TothispurposespeaksVolkelius,deVeraRelig.lib.iii.cap. xxxvii. p. 144, "Jam ut de pontificio Christi munere explicemus;primolocoanimadvertendumnobisest,illudabejusdemofficioregio,siin rem ipsam mentem intendas, non multum differre. Cum divinusSpiritus figurato hoc analogicoque dicendi genere, quo pacto Christusregni sui functionem administret, ante oculos nostros constituerepotissimum voluerit, nobisque ostendere illum non solum salutemnostramprocurareposse,sedetiamnosjuvarevelle,etporroidomninofacereinqueeototumesseutpeccatanostrapenitusexpiet;hocest,tumabipsispeccatis,tumveropræcipueabeorumreatuacpœnanosliberet."Again,p.146,"UthuicsacerdotisofficioritepræponereturChristus,nonsatis erat eum in homines esse misericordem, nisi insuper tanta illiusesset potestas, quanta ad homines miseriis oppressos divinissima opesublevandos, pestemque æternam ab illorum capitibus propulsandumopus est; cumque omnis ad hanc rem in cœlo terraque potestasrequiratur, consequens est Christum antequam in cœlum ascenderettantumque rerum omnium dominatum consequeretur summumsacerdotemnostrumnondumperfectumfuisse."Sohe,andmuchmoretothesamepurpose.

In like manner, Cat. Rac. de Munere Christi Sacerdotali: Quæst. 1,"Munus sacerdotale in eo situm est, quod quemadmodum pro regiomunerepotestnobisinomnibusnostrisnecessitatibussubvenire;isapromuneresacerdotalivultacporrosubvenit.Atquehæc illiussubveniendiseuopisafferendæratio,sacrificiumejusappellatur."

"Quarehæcejusafferendæratiosacrificiumvocatur;vocaturitafiguratoloquendimodo,"etc.

"Quid porro est peccatorum expiatio? Est a pœnis quæ peccata tumtemporariæ, tum æternæ comitantur, et ab ipsis etiam peccatis ne eisserviamus,liberatio."

"Cur id sacrificium Christi in cœlis peragitur? Ideo quod taletabernaculumrequireret,"etc.

"Quid?Annoneratsacerdosantequamincœlosascenderetetpræsertimcruciaffixuspenderet?Nonerat."

To the samepurpose the readermayseeSocin.deChristoServat.p.2,cap. xv.; Ostorod. Institut. Relig. Christian. cap. xxxvii; Smalcius deDivinitateJesuChristi,cap.xxiii.;Woolzogen.Compend.Relig.Christian,sect.51,p.11;BreniusinHeb.4:16,etcap.viii.4.

3.ButthefaithofthechurchofGodstandsupindirectoppositionuntoall these imaginations; for it asserteth,—(1.)ThatourLordJesusChristwasand is trulyandproperly thehighpriestof thechurch,and thatofhimallothersvestedwiththatofficeunderthelawwereonlytypesandrepresentatives. And the description which the apostle gives of a highpriest properly so called is accommodated and appropriatedbyhimselfunto him, Heb. 5:1–3; as also all the acts, duties, or offices of thepriesthood are accordingly ascribed unto him, chap. 7:26, 27, 10:6, 7,9:24;1John2:1,2.(2.)Thathewasperfectlyandcompletelyahighpriestwhilsthewasontheearth,althoughhedidnotperfectlyandcompletelydischargeallthedutiesofthatofficeinthisworld,seeinghelivesforeverto make intercession for us. (3.) That he offered himself an expiatorysacrificeuntoGodinhisdeathandbloodshedding,andwasnotmadea

priest upon his entrance into heaven, there to offer himself unto God,whereonly thenatureofhisbloodysacrificewasrepresented. (4.)Thatthe expiation of our sins consisteth principally in the charging of thepunishment due unto them upon the Lord Christ, who took them onhimself,andwasmadeasin-offeringforthem,thatwemaybefreedfromthemandalltheevilwhichfollowsthembythesentenceofthelaw.Andtherefore,(5.)GodisthefirstproperobjectofallthesacerdotalactingsofChrist; for tohimheofferedhimself,andwithhimhemadeatonementforsin.Andthereon,(6.)ThisofficeofChrist isdistinctfromhiskinglyoffice,andnotinanyofitsproperactsoradjunctscoincidenttherewithal.Allwhichassertionshavebeenbeforedeclaredandproved,andshallnowbefurthervindicated.

4. He who is supposed, and that not unjustly, to have amongst ouradversaries handled these things with most diligence and subtilty isCrellius. I shall therefore examine what he on set purpose disputes onthissubject,andthatnotbyreferringthesubstanceofhisdiscoursesuntothe distinct heads before mentioned, but taking the whole of it asdisposedinhisownmethodandwords;andthatwithadesigntogiveaspecimen of those artifices, diversions, ambiguous expressions, andequivocations, which he perpetually maketh use of in this cause andcontroversy.AndwhereheseemstobedefectiveIshallcallinSmalcius,anditmaybesomeothersofthem,untohisassistance.AndIshallonlytranscribehiswordsinLatin,withoutaddinganytranslationofthem,assupposing that thosewhoare competentlyable to judgeof these thingsarenotwhollyignorantofthatlanguage,andothersmayfindenoughfortheirsatisfactioninourdiscoursessofarastheyareconcerned.

Inthiscontroversyheexpresslyengageth,inRespon.adGrotium,cap.x.part.56,p.543:"(1.)PontificiamChristidignitatemapropheticaetregiadistinctam agnoscimus, quanquam non pari modo distinctam. (2.)Arctius enim cum regia dignitate cohæret quam cum prophetica. (3.)Unde duo ista munera, regium nempe et pontificium, in sacris literisapertease invicemdisjuncta,etut inscholis loquunturcontradistincta,nuspiam cernas sed potius alterum in altero (4.) quodammodocomprehensum videas. Nam (5.) D. Auctor Heb. 3 initio ChristidignitatemquamrationemunerissibiaDeomandatihabeat,nobisante

oculos ponere volens, et ad ejus considerationem nos cohortans, duotantum illius officia commemorat propheticum et sacerdotale, quorumillud in terris olim absolvit, hoc in cœlis perpetuo administrat, duminquit, 'Unde, fratres sancti, vocationis cœlestis participes, considerateapostolum' (seu 'legatum') 'et pontificem confessionisnostræ,ChristumJesum.'Apostolumsive legatumconfessionis,hocest, religionisac fideinostræ quam profiteri debemus, vocat Christum, quia ad eam nobisannunciandam olim a Deo missus fuit quod est prophetæ. Pontificemautem ejusdem confessionis seu religionis appellat. (6.) Quia ad eamperpetuotuendametcuramejusgerendam,hocest,adomniaeaquæadillam spectant administranda et ad exitum in nobis perducenda a Deoconstitutusest;quasisummumreligionisnostræacsacrorumpræsidemaut administratorem dicas, quod infra, cap. xii. 2. Illis verbis expressitdum eum 'ducem et consummatorem fidei' appellat; quia non tantumvoce et exemplo nobis ad eam præivit, verum etiam eandem ad Deidextramnunccollocatusperficit,atqueadoptatumfinemperducit."

ThattheLordChristiscalledapriestonsomeaccountorother,andisso,thesemencannotdeny,andthereforeonalloccasionstheydoinwordsexpresslyconfess it.But theirendeavour is, topersuadeus that littleornothing is signified by that appellation as ascribed unto him. At least,they will by no means allow that any such thing is intended in thatexpressionas it signifies inallotherauthors, sacredandprofane,whennotapplieduntotheLordChrist.Theywillnothaveadistinctofficetobeintended in it. Wherefore Crellius, although he acknowledges, in theentranceofthisdiscourse,(1.)thatthepriestlydignityofChristisdistinctfrom his kingly and prophetical dignities, yet his whole ensuingendeavour is toprovethatthepriesthoodisnotadistinctoffice inhim.And he sophistically makes use of the word "dignity," the "priestlydignity,"tomakeanappearanceofadistinctofficefromthekingly,whichhereheexpressethby"dignity"also.Buthenowhereallowsthathehathadistinctsacerdotaloffice.Andwhenhementions"officiumpontificale"asdistinct from the "officium propheticum," he expressly intendeth hiskinglyoffice.Andtheydoconstantly in theirotherwritingscall theone"officium regium," the other "munus sacerdotale," supposing the firstword to denote an habitual power, and the latter only actual exercise,wherein yet they are mistaken. The priestly dignity, therefore, here

intended,andbywhichwordhewouldimposeonthelesswaryreader,isnothingbutthehonourthatisdueuntoChristforandinthedischargeofhiskinglyofficeandpowerinamerciful,graciousmanner,asthepriestsdidofold.Whereforeheadds,(2.)thatnotwithstandingthisdistinction,yet the sacerdotal dignity comes nearer or closer to the kingly dignitythan the prophetical. But this assertion is not built on any generalprinciple taken from the nature of these offices themselves, as thoughthere were a greater agreement between the kingly and priestly officesthan between the priestly and prophetical; for the prophetical andsacerdotalofficesseemonmanyaccountstobeofaneareralliancethanthe sacerdotal andkingly, aswe shall see afterwards.But this is only asteptowardsthemaindesignofatotalsubvertingofthesacerdotalofficeofChrist.Foron this assertion it is added immediately, (3.) that in theScripture these two offices, the kingly and priestly, are never disjoinedopenly, or as contradistinct one to another. But yet his words areambiguous. If he intend that they are not plainly, and so openly,distinguishedintheScriptureonefromtheother,thereisnothingmoreopenlyfalse.Theyaresoinnamesandthings,inthepowers,acts,duties,and effects. If by "A se invicemdisjuncta et contradistincta," he intendsuchadivulsionandseparationasthattheyshouldagreeinnothing,notintheirsubject,notintheiroriginal,norintheirgeneralendsandeffects,sonoofficesofHimaredividedwhointhemallistheMediatorbetweenGod andmen. But they are nowhere so conjoined as that one of themshouldbecontainedandcomprehendedintheother(4.)"quodammodo,""afterasort,"ashespeaks;forthiswordalsoisofalargeandambiguoussignification, used on purpose to obscure the matter treated of or thesenseoftheauthoraboutit.Isonesocomprehendedintheotherastobethesamewithit,tobeapartofit,ortobeonlytheexerciseofthepoweroftheotherinanespecialmanner?Ifthisbethemindofthisauthor,itcan be expressed by "quodammodo" for no other end but because hedaresnotopenlyavowhissenseandmind.Butwedenythatoneisthuscontainedintheother,oranywaysoastohinderitfrombeingadistinctoffice of itself, accompanied with its distinct powers, rights, acts, andduties.

TheargumentfromHeb.3:1–3,wherebyheattemptstoprovethatoneoftheseofficesiscontainedintheother"quodammodo,"whateverthatbe,

(5.)isinfirmandweak;yea,hehimselfknewwellenoughtheweaknessofit.Itconsistsinthisonly,thattheapostleinthatplacemakesmentionofthe prophetical and priestly offices of Christ, andnot of the kingly; forwhichCrelliushimselfgivesthisreasoninhiscommentaryontheplace,namely,because,ashesupposeth,hehadtreatedfullyofthekinglyofficein the first chapter. In the third, the place here produced by him, ashimselfobserves,heisenteringonhiscomparingChristwithMoses,whowastheprophet,apostle,ambassador,orlegateofGodtothepeople,andAaron who was their priest; and with respect hereunto he calls theHebrews unto a due consideration of him, especially considering thattheyhadadeepandfixedapprehensionconcerningthekinglypoweroftheMessiah, but of his being the great prophet and high priest of thechurchtheyhadheardlittleintheirJudaism.ItdothnotthereforefollowhencethatthekinglyandpriestlyofficesofChristarecomprehendedonein another "quodammodo," but only that the apostle, having distinctlyhandledthekinglyofficeofChristbefore,ashehaddonebothinthefirstandsecondchapters,nowproceedingtotheconsiderationofhispriestlyandpropheticaloffices,makesnomention thereof,nor indeedwould ithavebeentohispurposesotohavedone;yea,itwasexpresslycontrarytohisdesign.Forwhatisnextlyproposed,concerningthenatureoftheseoffices,itisagreedthattheLordChristiscalledour"apostle"ashewastheprophetofthechurch,sentofGodtorevealanddeclarehismindandloveuntous.Butitisnotsothatheiscalled(6.)a"highpriest,"—thatis,principally, firstly, and properly,—because of the care he takes of ourreligion,andhisadministrationoftheaffairsof it.Yea,thereisnothingmoreopposite than theirnotionof thepriesthoodofChrist,notonly tothe general nature of that office, with the common sense of mankindconcerning it, but also to the whole discourse of the apostle on thissubject;forhenotonlyasserts,butprovesbysundryarguments,thattheLord Christ was made a priest to offer sacrifice unto God, to makereconciliation for sin and intercession for sinners. It is his beingconstitutedahighpriestforever,andhavingofferedtheonesacrificeofhimself,wherebyallthatcomeuntoGodaresanctified,—hedothassuchahighpriestpresideover the spiritualworshipof thehouseofGod; sothatinandbyhimalonewehaveaccessuntothethroneofgrace,anddoenter into the holy place through the blood of his sacrifice,wherein heconsecratedforusanewandlivingwayofaccesstoGod.Whereforeour

authorutterlyfailsinhisfirstattemptforaproofofwhathehadasserted.

5.HisnextendeavourtowardsthesamepurposeisfromthesilenceoftheotherwritersoftheNewTestamentconcerningthisofficeofChrist.Thishe supposeth would not have been, considering the excellency andusefulness of it, had it not been included in his kingly office, for so heexpressethhimself,p.544:—"CæteriscriptoresN.Testamenti(1.)regiumpotius et propheticummunus commemorant, nec ullus ex iis Christum(2.) diserte sacerdotem aut pontificem vocat; facturi id proculdubiocreberrime, si id in cæteris ipsius muneribus atque imprimis in regio,consideratis certis eorum munerum circumstantiis in quibus sacerdotilegalisimilisestChristus,intelligiacfacilecomprehendinonposset,cumex eomunere, (3.) salus nostraæternapendeat,Heb. 5:9, 10, 7:24, 25.Quandoquidem inde peccatorum nostrorum proficiscitur remissio etjustificatioinquabeatitasnostraconsistit."

Ans. The intelligent readermay easily observewhat is the judgment ofthisman concerning thepriesthoodofChrist,which is this, that in theexercise of his other offices he is so called, because of some similitudeuntothelegalpriestsofold;whichisplainlytodenyandoverthrowtheoffice itself, and to leave no such thing in him, substituting a baremetaphorical, allusive denomination in the room of it. And it is but anoise of words which is added concerning the dependence of oursalvationonthesacerdotaldutyofChrist,becauseindeeditisdeniedthatheisapriestatall;andallthatisintendedtherebyisbuttheexerciseofhisotherofficesinsomekindof likenessuntothehighpriestunderthelaw. To affirm on this supposition that forgiveness of sin, justification,salvation, blessedness, depend on this office,—that is, on a name givenfromthisallusion,—isonlytoserveapresentoccasion,withoutrespecttotruth or sobriety. But in particular, I say (1.) there is more expressmention[bythewritersoftheNewTestament]ofthedistinctofficeofthepriesthood of Christ, both as to its nature and its acts, than of hisprophetical.Why(2.)theydonotdirectlyandexpresslycallhimapriest,theyarenotboundtogiveanaccountuntothesemen.Itisenoughforthefaithofthechurchthattheydoreallyandexpresslyascribeuntohimtheactsanddutiesofthatoffice,suchascouldbeperformedbynonebutapriest properly so called, and particularly such as in no sense belong

either to the prophetical or kingly office,—namely, to offer himself asacrifice, to be a propitiation, to wash us in his blood, to makeintercession for us, yea, to be made sin for us, and the like. But thisEpistlealsobelongethuntotheNewTestament,norisitasyetdeniedbytheSocinianssotodo;andhereinthisofficeofChristissoplainly,fully,distinctlytreatedofandproposed,initscauses,nature,use,andeffects,with its necessity and the benefitswe receive thereby, as that no otheroffice of his is in any part of the Scripture, nor in the whole of it, sographicallydescribed.

The reason also why the full revelation of the nature of this office ofChristwas,inthewisdomoftheHolyGhost,reservedforthisEpistletotheHebrewsissoevidentthatourauthorneednotthinksostrangeofit.It was among them that God of old had instituted the solemnrepresentation of it, in their typical priesthood. The nature of all thoseinstitutions theywerenowtobepeculiarly instructed in,both that theymightseethefaithfulnessofGodinaccomplishingwhathedesignedbythem, and the end that he put therebyunto their administration.Now,though these thingswereofuseunto thewhole churchofGod, that allmight learn his truth,wisdom, and faithfulness, in the harmony of theOldTestamentandtheNew,yetweretheHebrewspeculiarlyconcernedherein,andthereforetheHolyGhostreservedthefullcommunicationofthosethingsuntohistreatingwiththeminanespecialmanner.But(3.)allthoseactsofthesacerdotalofficeofChristwhereonthepardonofsin,justification,andsalvation,dodepend,areexpresslymentionedbyotherwritersoftheNewTestament;as1John2:2;Eph.5:2;2Cor.5:21;Rom.8:3,4,34;1John1:7;Rev.1:5;1Pet.1:19,withsundryotherplaces.

Letitnowbejudgedwhetheranythingoftheleastmomenthathasyetbeen offered in proof of the assertion laid down,—namely, that thepriestlyofficeofChristiscontainedinthekingly"quodammodo."

6. But he yet further enlargeth on this consideration:—"Quando autemcæteri scriptores sacri id commemorant quod ad sacerdotium Christimagis proprie pertinet, (1.) munus hoc ipsum muneri regio, autfunctionemfunctionireveranonopponunt.InterpellationemChristipronobis,(2.)semelnominavitPaulus,Rom.8:34,sedinea(3.)taciteactumetiam regiæ ipsius potestatis ad nos a pœna liberandos pertinentem,

tanquam interpellations effectum quendam proprium complexus est;ἐνέργεια enim seu operatio a regia Christi potestatemanans, atque adnosapœnaliberandospertinenscuræilliuspronobissusceptæquidamveluti effectus est et consequens. (4.) Regiam quidem potestatemapostolus ibi commemoravit in verbis, 'qui etiam est in dextra Dei,' etinterpellationemabeadistinxit;sedpotestatisilliusactumexpressenoncommemoravit,contentusinterpellationemnominasse."

Ans.(1.)Thisconditionisimposedonuswithoutwarrant,thatweshouldproducetestimoniesoutoftheotherwritersoftheNewTestamentwherethepriestlyofficeofChristisopposeduntohiskingly;nordowepretendthatanysuch thing isdone in thisEpistle.Norare theofficesofChristanywhereopposedoneuntoanother,noroughttheysotobe;norcananymanshowwherein there is anoppositionmadebetweenhiskinglyandprophetical offices,which thesemenacknowledge tobedistinct.And itsufficethuntoourpurposethatthekinglyandpriestlyofficesare,intheirnames, powers, acts, andduties, distinctly proposed anddeclared.Andthis author ought to have considered all the testimonies beforementioned,andnottohavetakenoutonlyoneortwoofthem,whichhethoughthe couldbestwrestuntohispurpose;which is all thathehathattempted,andyethathfailedofhisend.Itisheresaid(2.)thatPaulinhis other epistles doth but once expressly mention the intercession ofChrist in heaven. But he mentioneth his oblation on earth morefrequently,asmaybeseenintheplacesquoted.Andthementioningofitinoneplaceinwordsplain,andcapableofnoothersense,isaseffectualasifithadbeenexpressedinahundredotherplaces.(3.)Itisbothfalseand frivolous, to say that in speaking of Christ's intercession he dothtacitly include any act of his kingly power whereby he frees us frompunishment.First,Itisfalse,becauseasintercessioniscertainlynoactofkinglypower,nor formallyhathany respect thereunto,—itdenoting theimpetration of something from another, whereas all the acts of kinglyauthority are the exertingof thatpowerwhichonehath inhimself,—sothereisnothinginthetextorcontexttogivecountenanceuntoanysuchimagination.ForwhatrelatesuntothekinglypowerofChrist,namely,hissittingattherighthandofGod,isexpressedasadistinctactoradjunctofhismediatorialoffice,evenashisdyingandrisingagainare.Andthathisintercession is completely distinguished and separated from it is plain

fromtheexpressionwherebyit is introduced:ὋςκαὶἔστινἐνδεξιᾷτοῦΘεοῦ,ὅςκαὶἐντυγχάνειὑπὲρἡμῶν·—"Whoalso ison therighthandofGod,whoalsomaketh intercession forus." If thereforehisbeingat therighthandofGodisdistinguishedfromhisdyingandrisingagain,soasnot tobe included in themnor they in it, thenarehis intercessionandsittingattherighthandofGodsodistinguishedalso.Andthetruthis,theapostle, for our consolation, here proposeth distinctly all the offices ofChristintheirmosteffectualacts,orthemosteminentnotationsofthem,andthatintheproperorderoftheirdischargeandexercise.Andwhereastheactsofhissacerdotalofficearesodistinctasthatbetweenthemtheinterpositionof theactingsofhisotherofficeswasnecessary,hebeginsandendswiththem,as theorderof theirexercisedidrequire; for,—[1.]Hediedforusasapriest;then[2.]Herose,givingtestimonytothetruthastheprophetofthechurch;[3.]Hepossessedactuallyhiskinglypower,sittingattherighthandofGod;and[4.]Therecarriethontheperpetualexerciseofhispriesthoodbyintercession.Whereforethereisnothinginthese words that should tacitly intimate an inclusion of any act of thekinglyoffice, but it is expressed in a cleardistinction from it, as an actquite of anothernature.And itwill, if Imistakenot, be a verydifficulttaskforthesepersonstomanifest,inanytolerable,rationalmanner,howthe intercession of Christ doth include in it an act of his kingly power.Secondly,Itisfrivolous,ifbythis"tacitlycomprehended"heintendthatthe intercessionofChrist,which is an act of his priestly office, hath itseffectstowardsusbyvirtueoftheinterpositionofsomeactoractsofhiskinglyoffice;forsuchamutualrespectthereisbetweentheactsofalltheofficesofChristandtheireffects.TheoblationofChrist,whichisanactofthepriestlyoffice,ismadeeffectualtowardsusbytheinterpositionoftheexerciseofhisprophetical office,2Cor. 5:18–21,Eph.2:14–17; andhisteaching us as the prophet of the church is made effectual by thosesupplies of his Spirit and grace which are effects of his kingly power.Suppose,therefore,thattheenergyandoperationofChrist'skinglypoweris put forth to make his intercession effectual towards us in the waymentionedbyCrellius,—whichyetinhissenseisfalse,—thisprovesnotinthe least that his kingly power, or any act of it, is included in hisintercession, which is so distinctly expressed. Wherefore, (4.) that theapostle should heremention the kingly power of Christ, and name hisintercession as the act thereof, seeing he nameth no other, is a fond

imagination; for both doth intercession in its proper nature belong toanotheroffice,andalso it ispeculiarlyascribeduntotheLordChristbyour apostle as a high priest, and not as a king, Heb. 7:25–27. TheintercessionofChristasapriestisordainedofGodasameansofmakinghis sacrifice and oblation effectual, by the application of its virtue andefficacy unto us; and the actual communication of the truth of it iscommitted unto him as our Lord,Head, andKing. Forwhereas all hisoffices are vested in the sameperson,belong all unto the samegeneralworkofmediation,andhaveallthesamegeneralend,itisimpossiblebutthat the acts of them must have mutual respect and relation one toanother;butyettheofficesthemselvesareformallydistinct.

7. He yet proceeds on the same argument unto another instance:—"Johannes dum Christum advocatum quem apud Patrem habeamus,nominat,eteumsimulexpiationempropeccatisnostrisvocat,(1.)conseripotest munus sacerdotale nobis descripsisse: ubi (2.) tamen regiummunusnonopponit.At cumad (3.) consolationem illam,quameo locopeccantibus proponit Johannes, plurimum pertineat scire Christumplenissimamhaberepœnaspeccatorumanobisauferendipotestatem(4.)taciteidinsuisverbisinclusissecensendusest,1Joh.2:2."

Ans. Seeing he designed not to consider all the testimonies that areusuallypleaded for thepriestlyofficeofChrist in theNewTestament, Icannotbutadmirehowhecametofixonthisinstance,whichhecangivenobettercountenancetohisevasionfrom;for,—(1.)TheapostlemaynotonlybethoughttodescribethepriestlyofficeofChrist,buthedothitsoexpressly as that the contrary cannot be insinuatedwith any respect tomodesty. For the whole of the priestly office consists in oblation andintercession, both which are here distinctly ascribed unto him; and todescribeanofficebyproperpoweranditsdutiesismoresignificantthantodoitonlybyitsname.(2.)ItisacknowledgedthathereisnomentionmadeofChrist'skinglypower;anditmustalsobeacknowledgedthatthethingshereascribeduntoChristdonowaybelonguntohiskinglyoffice.Hence it follows undeniably that the writers of the New Testamentdistinguish these offices, and do not include one of them in the other.Yea,butsaithCrellius,(3.)"TheapostleistobethoughttacitlytoincludethekinglypowerofChrist;" that is, althoughhementions itnot, yethe

ought tohavedone so, and therefore is tobe thought tohave intendedwhathedidnotexpress.Thatcaseisverydesperate,indeed,whichisonlycapableofsuchadefenceasthis.Butthereisgoodreasontothinkwhythe apostle ought so to do,—that is, to do what indeed he did not,—Crelliusbeingjudge.Forsaithhe,(4.)"ThefullpowerthatChristhathtodeliverusfromthepunishmentduetosinbelongsuntothatconsolationwhichtheapostleintendedtogiveuntosinners."Ans.(1.)Idenythattheconsideration of the power intended did at all belong unto theconsolationthattheapostledesignsforsinners,andthatbecauseneitherdirectly nor indirectly is it mentioned by him. And he knew whatbelongeduntotheconsolationwhichheintendedbetterthanCrelliusdid.This, therefore, is but a direction given the apostle (though coming toolate)whatheoughttohavewritten,andnotaninterpretationofwhathewrote.(2.)ProposingtheexpiatoryoblationandintercessionofChristasthegroundofourconsolation,becausetheyarethereasons,causes,andmeans of the forgiveness of our sins, the apostle had no occasion tomentionthecertainconsequentsthereof,suchasisourdeliverancefromthepunishmentduetosin.(3.)ThepowerofChristtotakeawaysins,orto deliver us from the punishment due to sin, fancied by Crellius, isindeed no principle of evangelical consolation, nor doth belong to thekingly office of Christ, nor is consistent with the apostle's presentdiscourse, which lays our consolation on the real propitiation andintercessionofChrist,bothwhichareexcludedbythis imaginarypoweroftakingawaythepenaltyduetosinabsolutely,withoutrespecttoprice,atonement,orsatisfaction.

And these are all the places which he thought meet to consider inpursuanceof his assertion, "That all thewriters of theNewTestament,exceptingtheauthorof thisEpistle,did inasort includethekinglyandpriestly offices of Christ the one in the other;" wherein how he hathacquitted himself is left unto the judgment of the indifferent reader. Itwasnot,Iconfess,improvidentlydoneofhim,toconfinehimselfuntotheNew Testament, considering that in the Old He is expressly called apriest,Ps.110:4,andthat inconjunctionwith,andyetdistinctionfrom,hisregalpower,Zech.6:12,13;heisalsosaidtohavehissoulmadeasin-offering,andthatwhen,inandunderhissuffering,hebareouriniquities,Isa.53:10,11;whereby,whenhewascutoff,hemadereconciliation for

iniquity,andbroughtineverlastingrighteousness,Dan.9:24,25.SundrytestimoniesalsooftheNewTestament,beforequoted,areutterlyomittedbyhim,asthosewhichwillnotbyanymeansbecompelleduntotheleastappearance of a compliance with his design. But these artifices arewantedtothecause.OnlyImustadd,thatIcannotbutadmirewithwhatconfidenceouradversariestalkofthepriesthoodofChrist,ofhisofferinghimselfanexpiatorysacrifice,ofhis intercession,whenall these things,intheproperandonlysignificationofthewords,areexpresslydeniedbythem.

8.Ourauthorproceeds,inthenextplace,togiveareasonofthatwhichneitherisnoreverwas,namely,whytheholywritersdoinsomemannercomprehendtheseofficesoneintheother;fortheyproposethemuntousdistinctly, as their nature doth require:—"Neque vero immerito sacriscriptoresalterumofficium inaltero (1.)quodammodocomprehendunt.NamquicquidaChristoutsacerdote(2,3.)expectamus,idabeoutregereipsa proficisci dici potest. Sacerdotis est (4.) peccata expiare etexpurgare. Hoc fit dum (5.) hostes Christi et nostri, peccatum nempeipsum, mors et qui mortis habet imperium Satanas, destruuntur. AtChristushostessuosacnostrosdebellatacdestruitutrex,1Cor.15:24–26, Phil. 3 ult. (6.) Sacerdotis est auxilium iis qui ad thronum gratiæaccedunt opportunum præstare, et afflictis prompte succurrere, Heb.2:17, 18, 4:15, 16. (7.) Annon etiam Christi regis est populo suo adthronumipsiusconfugientisuccurrere,etafflictisopemferre?"

Ans. (1.) We observed before the looseness and ambiguity of thatexpression,"quodammodo,"or"afterasort;"forifitsignifyanythinginthis case, it is theapplicationof thedistinct energies andoperationsofthesedistinctofficesuntothesameend,whereinweowntheiragreementand concurrence. That which he should prove is, that they are one ofthemsocontained in theotheras that theyarenot twodistinctoffices.(2.)IfwhateverweexpectfromChristasapriestdoreallyproceedfromhimas a king, as here it is affirmed, then is his priesthoodοὐδὲνἄλλοπλὴνὄνομα,—"amereemptyname,"wherebynothingofanyuseorvalueissignified.(3.)Hisargumentswherebyheendeavourstoprovethattheholywritersdid,notwithoutcause,dothatwhichindeedtheydidnotatall,aresophistical,and inconclusionnotprovingwhathimself intends.

For,what"wedoexpect fromapriest" issophistical; for itrespectsourpresentexpectationofwhatisfuture,—ourhope,faith,anddesireofwhathewilldoforus.Butthisisbutonepartoftheofficeanddutyofapriest,yea, that part which is expressly founded in what is done already; forChrist,ourhighpriest,hathalreadyexpiatedandpurgedoursins,andwehavenoexpectationthatheshoulddoitagain.Hedid"byhimself,"—thatis, by the sacrifice of himself,—"purge our sins," and that before he satdownattherighthandofGod,Heb.1:3;andthishedidonceonly,byhisown sacrifice onceoffered, aswehaveproved.Wherefore (4.) it is truethat it belongethunto a priest to expiate our sins and take themaway.ThiswebelievethatChristhathdoneforus,asourhighpriest;butwedonot expect that he should do it any more, any otherwise but by theapplication unto us of the virtue and efficacy of what he hath alreadydone.(5.)Thedescriptionheregivenusoftheexpiationofsin,—namely,thatit"consistsintheactualsubduingofChrist'senemiesandours,sin,death, and the devil,"—is absurd, dissonant from the common sense ofmankindinthesethings,destructivetothewholenatureof thetypesofthe old testament, and contrary to the plain doctrine of the Scripture.This is a blessed consequent and fruit, indeed, of the expiation of oursins,whenhebareour sins inhisownbodyon the tree,whenhis soulwas made an offering for sin, when he offered himself a sacrifice, apropitiation, price, and ransom, tomake atonement and reconciliationfor sin; but expiation itself consisteth not therein. These, therefore,weacknowledgethatChristeffectethbyvariousactingsofhiskinglypower;butallonasuppositionof theatonementmadebyhimasapriestwithrespect unto the guilt and demerit of sin. Hereby he obtained for useternal redemption, and we have redemption in his blood, even theforgivenessofsins.Thethingsintendedarethereforesodistinctthattheyprovetheofficesorpowers fromwhencetheyproceedtobesoalso: forneitherdidChrist asakingexpiateandpurgeour sins,whichcouldbedone only by a bloody sacrifice; nor doth he as a priest subdue hisenemiesandours,whichisthework,andwhereuntothepowerofakingisrequired.

Norhathheanybettersuccessinthenextinstance,astoencouragementsof coming unto the throne of grace. For (6, 7.) "the throne of grace"mentioned inHeb.4:16, isnot the throneofChrist as a king, "his own

throne,"as it ishererenderedbyCrellius,butthethroneofGod,whereChristasahighpriestmakethintercessionforus.Sothatwhenhesaysthatitistheofficeofapriestto"succourthemwhocometothethroneofgrace,"andthepartofChristtorelievethemwhocomeforhelpuntohisthrone,itisevidentthathesophisticallyconfoundsthethingsthataretobedistinguished.WegotothethroneofGodthroughtheinterpositionofChristasourhighpriest,ourpropitiation,andadvocate;andwegotothethrone of Christ as king of the church, on the account of the gloriouspower committed unto him for our help and relief.Wherefore (2.) theencouragements we have to approach unto the throne of grace,whereunto isourultimateaddress, forhelpandrelief, fromthepriestlyofficeandactingsofChrist,aredifferentanddistinctfromthemwhichwehavefromhiskinglyoffice,astheactingsofChristwithrespectuntotheoneandtheotheroftheseofficesaredifferentanddistinct.Wego"withboldnessuntothethroneofgrace,"ontheaccountofChrist'sbeingourhigh priest; as he who, by the oblation of himself, hath procuredadmittance for us and consecrated anewand livingway for our accessthereunto; as he who, by his intercession, procures us favourableaudience and speeds our requestswithGod. See ourExposition on theplace.OurexpectationofreliefandaidfromtheLordChristasthekingofgraceandgloryonhisthrone,arisethfromthatall-powerinheavenandearth which is given unto him for that end. In brief, as a priest heinterposethwithGodforus;asakingheactsfromGodtowardsus.

9. His last attempt to the same purpose is in the ensuing discourse:—"Idem ex eo quoque apparet quod auctor divinus Epist. ad Heb. (1.)locum illum psalmi, 'Filius meus es tu, ego hodie genuite' (4.) ad (5.)sacerdotiumChristiaperterefert,cap.v.5,6,etpontificiameidignitatemhacrationeaDeoconcessamdocet.Atea(6.)deregnoaperteloquuntur.Nam (2, 3.)David qui Christi typus fuit explicat in iis verbis decretumDei, quo rex, postdiuturnumexilium reipsa fuit constitutus, et in solioregio collocatus, quemadmodum psalmus inspectus quemvis docebitunde ea Paulus Christo e mortuis resuscitato demum ait impleta, Act.13:32, 33. (7.) Nam tum demum Deus secundum promissa sua regemdedit populo suo et Jesum constituit Dominum et Christum; seu quodidem est, Filium Dei in potentia, Act. 2:36, Rom. 1:4. Et idem hic D.scriptor ad Hebræos, cap. i. 5. (8.) Ex istis verbis demonstrat

præstantiam Christi supra angelos quam, ad dextram Majestatis inexcelsis collocatus, est aceptus. Quod si sacerdotium Christi a regiadignitateprorsusestdistinctum,etChristusreipsasacerdos fuitcumincrucepateretur,imotuncpropriesacerdotiimunerefunctusest,incœloimproprie, quomodo hæc verba quæ de regia supremaque dignitateChristi loquuntur, ad sacerdotium Christi accommodantur, quod tumrevera fuerit peractum, cum Christus se maxime humiliavit, et minorapparuitangelis,Phil.2:8,Heb.2:8?"

Ans.Ifitweredeterminatelycertainwhatheintendstoprove,wemightthe better judge of the validity of his proofs and arguments. But hislimitation of "quodammodo," "videtur," and "aliquâ ex parte," leave italtogetheruncertainwhatitisthathedesignethtoevince.Itisenoughtoour causeandpurpose ifwemanifest thatnothingbyhimproducedorinsistedondothprove thekinglyandpriestlyofficesofChrist tobe thesame,or thatoneof themissocomprehended intheotheras that theyare not distinct in their powers, energies, and duties. And this is notdone; for,—(1.) The words of the testimony out of the second psalm,whichissovariouslyappliedbytheapostles,"ThouartmySon,thisdayhave I begotten thee," donot formally express any one office ofChrist,norareusedtothatpurpose.Theyonlydeclaretherelationand loveofthe Father unto his person; which were the foundation and reason ofcommitting all that authority unto him which he exercises in all hisoffices;whereunto,therefore,theyareapplied.Andthereforeonseveraloccasions doth God express the same thing in words very little varied,"ThisismybelovedSon,inwhomIamwellpleased,"Matt.3:17,17:5;2Pet1:17; for thedeclarationofChrist tobe theeternalSonofGod isallthatisintendedinthesewords.(2.)ThatthesewordswerefirstlyusedofDavidandhisexaltation to the throneof Israelafterhisbanishment, iseasily said, but not so easily proved. Let our reader consult ourExposition onHeb. 1:5. (3.) The call of Christ unto his offices of king,priest, and prophet, as it respects the authority and love of the Father,wasbutoneandthesame.Hehadnotadistinctcalluntoeachoffice,butwas at once called unto them all, as he was the Son of God sent andanointed to be the Mediator between God and men. The officesthemselves, the gifts and graces to be exercised in them, their powers,acts, andduties,weredistinct,buthis callunto themallwas the same.

(4.)ThewriterofthisEpistledothnotaccommodatethesewordstothepriestlyofficeofChrist,anyotherwisebuttoevincethathewascalledofGoduntothatofficeonthegroundofhisrelationtoGodandhisloveofhim;forheproduceththosewordstodeclarewhoitwasthatcalledhim,and why he did so, the call itself being expressed, as respecting thepriesthood, in theother testimony, "Thouart apriest for ever after theorder of Melchisedec." Wherefore there is not in these words anyexpressionofthepriesthoodofChrist.Seetheexpositionoftheplace.(5.)ThesewordsaremosteminentlyapplieduntotheresurrectionofChrist,Acts13:32,33.Now,thisprincipallybelongeduntohispropheticaloffice,as thatwhereby the truth of the doctrine he had taughtwas invinciblyconfirmed.Andyoumaybythismeansaswelloverthrowthedistinctionbetween his kingly and prophetical offices as between his kingly andsacerdotal.ButthereasonwhyitisaccommodateduntotheLordChristwith respectuntoeitherofhisoffices, isbecausehis relationuntoGod,therein expressed, was the ground of them all. (6.) What if CrelliuscannotprovethatthesewordsofthepsalmisthaveanyrespectuntothekinglyofficeofChrist?Idenyatpresentthathecandoso,andreferthereaderforhissatisfactionhereinuntotheexpositionofthemasquotedbytheapostle,Heb.1:5.

(7.)Thosewordswherebyheenlargethherein, "That then,whenChristwasraisedfromthedead,Godgaveuntohispeopleakingaccordinguntohispromises,andappointedJesustobebothLordandChrist,or,whichisthesame,theSonofGodinpower,"forwhichActs2:36,Rom.1:4,areurged, are partly ambiguous and sophistical, andpartly false. For,—[1.]The thingsmentioned in thoseplacesarenot the same. In theone it issaidthatGodmadehim"bothLordandChrist;"intheother,thathewas"declared to be the Son of God with power." And he doth wofullyprevaricatewhenhesorepeats thewords,as if itweresaid thathewasmadeorappointedtobetheSonofGodwithpowerbytheresurrection,when he was only publicly determined or declared so to be. [2.] HeinsinuatesthatJesuswasnotmadeLordandChrist,ortheSonofGod,untilafterhisresurrection.Butthisisopenlyfalse:for,—1st.HewasbornbothLordandChrist,Luke2:11;2dly.Whenhecameintotheworldtheangels worshipped him as Lord and Christ, Heb. 1:6; 3dly. Peterconfessed him before to be "Christ, the Son of the living God," Matt.

16:16;4thly.Heoftenaffirmedbeforethatallthingsweregivenintohishands,Matt.11:27;5thly.Ifitwereso,theJewsonlycrucifiedJesus,andnotChrist theLord,oronlyhim thatwas so tobeafterwards;which isfalseandblasphemous.Itistrue,uponhisascension,notimmediatelyonhisresurrection,hewasgloriouslyexalteduntotheillustriousexerciseofhis kingly power; but hewas our Lord andKing before his death. Andthereinalso,—

(8.) From what hath been spoken, it is easy to know what is to bereturned unto the conclusion that he makes of this argument; for thewordsproducedintestimonyarenotspokenimmediatelyconcerninganyoffice of Christ whatever, as expressive of it,much less concerning hisregal dignity in a peculiarmanner. And God was no less the father ofChrist,hewasnolessbegottenofhim,whenhewashumbledtodeathinthe sacrifice of himself that he offered as a priest, than when he wasexaltedingloryattherighthandoftheMajestyonhigh.

10. From this attempt to prove that the sacerdotal office of Christ iscomprehended in the regal by the divine writers, Crellius proceeds toshowwhat "differences there are indeed between them," andhereof hegivethsundryinstances.Buthemighthavesparedthatlabour.Thisonewould have sufficed, namely, that the Lord Christ is a "king really andproperly,"—he is a "priest only metaphorically;" that is, he is not soindeed, but is called so improperly, because of some allusion betweenwhat he did and what was done by the priests of old, as believers arecalledkingsandpriests.Amanwouldthinkthisweredifferenceenough,asamountingtonolessbutthatChristisakingindeed,butnotapriest.Therewas therefore no need that he should take the pains to find out,indeedtocoin,differencesbetweentwosuchoffices,whereofoneis,andthe other is not. And all the differences he fixeth on, the first onlyexcepted,whereuntosomepretencemaybegiven,aremerelyfeigned,ordrainedoutofsomeotherfalsehypothesesofthesameauthor.However,itmaynotbeamiss,seeingwehavedesignedthevindicationofthisofficeofChrist from thewholeopposition that ismadeunto itby this sortofmen,toexaminealittlethosedifferencesheassignsbetweentherealandsupposedofficeofChrist,whichhemakesuseof tonootherendbuttoannihilatethelatterofthem:—

11. "Distinctio autem inter regium et sacerdotalemunus primum in eocerniturquodregiummunus latiusseporrigitquamsacerdotium;undeillius etiamcrebrior fitmentio.Regis enimest etiampunire; sacerdotisverotantumpeccatapopuliexpiare."

Ans.Thismaybegrantedasonedifferenceintheexerciseofthepoweroftheseoffices;forthekinglypowerofChristisextendeduntohisenemies,thestubbornestofthemandthosewhoarefinallyso,butChristisapriestofferedandintendedonlyfortheelect.Buthemightalsohaveinstancedin sundry other acts the kingly power of Christ, as, namely, his law-giving,hisuniversalprotectionofhispeople,hisruleandgovernmentofthe church by his Spirit and word, which belong not at all unto hispriestly office. But this was not to his purpose, nor doth he design toevinceanyrealdifferencebetweenthesetwooffices.Foritistruethatheopposethpunishingandexpiatingsintheonetotheother,assigningtheformer unto the kingly, the latter unto the sacerdotal office; but if toexpiate sin be only to remove and take away thepunishment of sin, orthatwhich is contrary topunishing, thenCrelliusmaintains thatChristdoththisbyvirtueofhiskinglypowerandoffice.Thesum,therefore,ofthis difference amounts to nomore but this, that the Lord Christ as aking,andbyvirtueofhisregalpower,dothbothpunishsinandtakeawaythepunishmentofit;onlyhedoththelatterasapriest,—thatis,thereisan allusion inwhat he doth untowhatwas done for the people by thepriestsofold.

He adds another difference:—"(1.) Deinde cum Christum regemappellamus, eo ipsonisi quid addamus aliud,nec (2.) exprimimus eumhancpotestatemaliundeaccepisse,et,quicquidbeneficiiabipsoutregenostro proficiscitur, (3) id totum Deo qui hanc ei potestatem largitusfuerit, ascribendumesse. (4.)Regiumenimmunus et nomenper seniltaleindicatcumDeusetiamrexsitetdicatur,Matt.5:35,1Tim.6:15.Atcum Christum sacerdotem vocamus, ei, (5.) oblationem etinterpellationem tribuimus, eo ipso indicamus peccatorum nostrorumremissionem non ab ipso ut prima causa sed a Deo proficisci, et eumpotestatempeccatanostraremittendiaseipsononhabere, (6.)necessesupremum omnium rerum rectorem. Quomodo enim offerret etinterpellaretapudaliumetsacerdotismunerefungereturadremissionem

nobis parandam? Quare dum sacerdotis nomine insignitur a Deoaltissimo, (7.) cui aliaspotestateæqualis est, apertedistinguitur, etDeipræ ipso prærogativa atque eminentia indicatur, quæ facile ob tantamChristipræstantiamacgloriamqua ipsumDeusauxit,obscurariposset,etsicDeogloriaillaquaminChristoexaltandoquæsiviteripi.

Ans. (1.) There is neither difference nor pretence of any differencebetween those offices of Christ assigned in these words, nor doth thisdiscourseseemtobeintroducedforanyotherendbutonlytomakewayfor that sophistical objection against the deity of Christwherewith it isclosed. For whatever notion the first sound of these words, "king" and"priest,"maypresentuntothemindsofanyprejudicedpersons,inrealityChrist doth no less depend on God with respect unto his kingly officethanwithrespectuntohispriestly;whichCrelliusalsodothacknowledge.(2.)WhenwecallChristLordandKing,weconsiderbothwhoandwhatheis,andtherebydoconceiveandexpresshisbeingappointeduntothatofficebyGodtheFather.AndofallmentheSocinianshaveleastcausetofearthatonthenamingofChristaskingtheyshouldconceivehimtobeindependentofGod; forbelievinghimtobeaman,andnomore, therecannotpossibly an imagination thereof befall theirminds. (3.) It is notwhat we express when we call Christ a king, but what the Scripturedeclareth concerning that office of his, which we are to consider; andthereinitisconstantlyaffirmedandexpressedthatGodmadehim"bothLordandChrist," that allhispowerwasgivenhimofGod, thathe setshimhiskingon theholyhillofZion,andgiveshim tobeheadoveralluntothechurch.Wherefore,tocallandnameChristourking,andnotatthe same time to apprehend him as appointed of God so to be, is torenouncethatonlynotionofhisbeingsowhichisrevealeduntous,andisafollywhichneveranyChristianfellinto.Wherefore,whenwecallChristking,wedoacknowledgethatheismadesoofGod,whoconsequentlyistheauthorandprincipalcauseofall thegoodandblessedeffectswhichwearemadepartakersofthroughtheadministrationofthekinglyofficeand power of Christ; nor did ever any sober person fall into animagination to the contrary, seeing none can do sowithout an expressrenunciation of the Scripture. (4.)WhenGod, absolutely considered, issaidtobeking,thesubjectofthepropositionlimitsanddeterminesthesense;forthenatureofhimwhichispresenteduntousunderthatname,

"God," will not allow that he should be so any otherwise but on theaccount of his infinite, essentially divine power; which the notion ofChristasmediatordothnotpresentuntous.(5.)Thereasonstakenfromwhat is ascribed unto the Lord Christ as a priest to prove that, in ournotionandconceptionofthatoffice,welookonhimasdelegatedbyGod,andactingpowerforusonthataccount,are,althoughtrueinthemselves,yetfrivolousasuntohispurpose;becausealltheacts,duties,andpowersof his kingly office, do affirm and prove the same. Christ hath all hispower, both as king and priest, equally fromGod the Father, and wasequallycalledofGodtoactinboththeseoffices;—inhisname,majesty,andauthoritytowardsus,inoneofthem;andwithorbeforehimonourbehalf,intheother.(6.)Whereasheadds,andenlargeththereon,thatbytheoblationandintercessionofChrist,whichareascribeduntohimasapriest, it isevidentthathehathnotpoweroforfromhimselftopardonour sins, as also thathe isnot the supreme rector, but is distinguishedfrom themosthighGod, towhomotherwisehe is equal in authority, Iask,—[1.] Whether Christ as a king hath power, of himself and fromhimself,totakeawaysin,asthesupremerectorofall,andthatpowernotdelegated unto him of God? I know he will not say so, nor any of hisparty, and therefore the difference between these two offices on thataccount ismerely pretended. [2.] Tomake theLordChrist,whom theywillhavetobeamanonly,tobeequalinpoweronanyaccountwithGod,isaboldassertion.Howshallanycreaturebeequal,inanyrespect,untoGod? To whom shall we equal him?How can he who receiveth powerfromanother for a certain endbe equal in power unto that other fromwhomhedothreceiveit?Howshallhewhoactsinthenameofanotherbe equal unto him? But these great expressions are used concerningthingswhicharefalse,onlytocoverthesacrilegeoftakingthatfromhimwhereinhewas trulyequal toGod,andcounted itno robberyso tobe.[3.]ItisconfessedthattheLordChrist,asthehighpriestofthechurch,wasinferiortoGod,thathisFatherwasgreaterthanhe,thatheofferedhimselfuntoGod,andintercedethwithhim;butthatheisnotequalwithGod, of the same nature with him, under another consideration, thisprovethnot.And,(7.)ontheotherside,thereisnottheleastdangerthattheprerogativeofGod,absolutelyconsidered,withrespectuntoChristasmediator,shouldbeobscuredby thegloryof thekinglyofficeofChrist,amongthemwhoacknowledgethatallthegloryandpowerofitarefreely

givenuntohimofGod.

He yet proceeds:—"(1.) Accedit quod cum Christus sacerdos dicitur etquidemtalisquiseipsumobtulerit,etmorsipsius,sinequaofferresenonpotuit,apertiusincluditur,quamregnimentionullopactocomplectitur;(2.) et cura ipsius admodum tenera et solicita quampro nobis gerit, etqua expiationem peccatorum nostrorum perficit, magis quam regiimuneris mentione indicatur. Unde non parum consolationis ex divinaChristipotestatenobisaccedit(3.)quæaliasmagnitudineetsublimitatesuavilitatemnostramabsterrerepotuisset,quominus tanta cumanimifiduciaadipsumconfugere,etopemabipsoexpectareauderemus."

Ans.(1.)How,accordinguntothe judgmentof thesemen,"thedeathofChrist ismoreopenlyandplainly included inhisbeingcalledapriest,"than inhis being a king, I knownot; forhewasnot, ifwemaybelievethem,"apriestinhisdeath,"nordidhisdeathbelonguntohisdischargeofthatoffice,onlytheysayitwas"necessarilyantecedent"thereunto.Butsoalsowasituntothedischargeofhiskinglyoffice;forhe"oughtfirsttosuffer,and then toenter intohisglory,"Luke24:26.Andhisexaltationuntohisgloriousrulewasnotonlyconsequentuntohishumiliationandsuffering,oruntohisdeath,butdidalsodependthereon,Rom.14:9;Phil.2:7–11. Wherefore, with respect unto the antecedent necessity of thedeathofChrist,thereisnodifferencebetweentheseoffices,itbeingequalwithregarduntothemboth.HadheplacedthedifferencebetweenthesetwoofficeswithrespectuntothedeathofChristherein,thatChristasapriestdiedandofferedhimselfthereinuntoGod,whichnowaybelongedunto his kingly office, he had spoken the truth, but that which wasdestructive unto all his pretensions. For what is here asserted, itconstitutesnodifferenceatallbetweenthem.(2.)Itisacknowledgedthatthe consideration of the priesthood of Christ bespeaks much care andtenderness towards the church, which is a matter of great consolationuntous.But,—[1.]Itissowhenthiscareandtendernessarelookedonastheeffectsandfruitsofthatlovewhichhemanifestedandexercisedwheninhis deathhe offeredhimself a sacrifice for the expiation of our sins,and continueth to intercede for us, thereby rendering his oblationeffectual.Herein doth the Scripture constantly place the love of Christ,andthenceinstructsusinhistendercareandcompassionthencearising,

Eph. 5:25–27; Gal. 2:20; Rev. 1:5. Remove this consideration of thepriesthoodofChrist,whichisdonebythesemen,andyoutakeawaythefoundationandspringofthatcareandtendernessinhimtowardsusasapriest whereby we should be relieved and refreshed. Wherefore,—[2.]This consolation is nowhere proposed unto us as that which arisethabsolutely from the office itself, but fromwhat, out of his unspeakablelove,heunderwentandsufferedinthedischargeofthatoffice;forbeingthereinexercisedwithallsortsoftemptations,andundergoingallsortsofsufferings, he ismerciful and tender in the discharge of the remainingdutiesofthisoffice.SeeHeb.2:17,4:15,16and5:7,8,withourExpositionon thoseplaces. Idonot, therefore, seehow theywhodeny thatChristsufferedanythinginbeingourhighpriest,can,fromtheconsiderationofthe priesthood, draw any other arguments for his care and tendernessthan what may be taken from his other offices. [3.] Christ as a king,absolutely considered, without respect unto his sufferings, is no lesstenderto,nolesscarefulofhischurch,thanheisasheisapriest,hisloveand other qualifications for all his offices being the same; only hispreparation for the exercise of his care and tenderness, by what hesufferedasapriest,makesthedifferenceinthismatter;theconsiderationwhereofbeingremoved,thereremainsnoneatall.ToconceiveofChristas thekingofhischurch,andnot toconceivewithal thateverything inhimas such is suitedunto the consolationand encouragementof themthatdobelieve,ishighlytodishonourhim.Heis,asaking,theshepherdofhisflock,hispastoralcarebelonginguntohiskinglyoffice,askingsofoldwerecalledtheshepherdsoftheirpeople.Butinhisruleandfeedingofthechurchasashepherd,heisproposedasactingallmannerofcareandtenderness,asthenatureoftheofficedothrequire,Isa.40:10,11.(3.)It is a fond imagination, that believers should be frighted or deterredfromgoinguntoChrist as a king because of their own vileness andhisglorious dignity, seeing that glorious dignity was conferred on him onpurpose to relieveus fromourvileness.There isnoofficeofChristbutcontaineth its encouragements in it for believers tomake use of it andimproveituntotheirconsolation;andthatbecausethegroundofalltheirhopesandcomfortsisinhisperson,andthatloveandcarewhichheactsinthemall.Butthatweshouldconsideranyoneofthemasameansofencouraginguswithrespectuntoanother,theScriptureteachethusnot,anyotherwisethanastheeffectsofhispriestlyoffice,inhisoblationand

intercession, are the fundamental reasons of the communication of theblessed effects of his kingly power unto us. For all the benefits we aremade partakers of by him flow fromhence, that he loved us, and gavehimselfforus,washingusinhisownblood.EventhegloriousgreatnessofGodhimself,—which,absolutelyconsidered, isenoughtodeterus,aswearesinners, fromapproachingtohim,—asheis inChristreconcilingthe world unto himself, is a firm foundation of trust, confidence, andconsolation; and therefore the glory of Christ in his kingly powermustneedsbesoalso.

Heclosethhisdiscourseinthesewords:—"Quarehæcquoquefuitcausahujus (1.) appellationis Christo tribuendæ; ut (2.) omittam multassimilitudines quæ Christo cum sacerdote legali et Melchisedeco, quiitidem fuit sacerdos Dei altissimi intercedunt; quæ huic appellationicausam dederunt; quibus etiam addenda est similitudo multiplex cumvictimislegalibus."

Ans.Here(1.)thewholedesignisplainlyexpressed.Thereisthenameofapriest, for somecertain reasons, attributeduntoChrist,whereas trulyand really he never had any such office from whence he might be sodenominated.Andthisisthatwhich,inthiswholediscourse,Iprincipallydesignedtoevince.(2.)TosaythatChristwas"calledapriestfromthatlikenesswhichwasinsundrythings"(notintheofficeofthepriesthoodandexecutionthereof)"untothelegalhighpriest,andMelchizedek,"andthesacrificesofthelaw,isonlytobegorsupposethethinginquestion.Theywere all instituted andmade priests, and all their sacrifices wereoffered,principally to this end, that theymightprefigureand representhim as the only true high priest of the church, with that sacrifice ofhimself which he offered for it; and without this consideration therewouldneverhavebeenanypriestintheworldofGod'sappointment.Andthisisthewholeofwhatthismanpleads,eitherdirectlyorbysophisticaldiversions,toconfoundthesetwoofficesofChrist,andtherebyutterlytoevacuatehissacerdotaloffice.Wherefore,beforeIproceedtoremovehisremaining exceptions unto the truth and reality of this office, I shallconfirm the realdifference that isbetween it and thekinglyoffice, inaconfoundingitwherewithalthestrengthoftheirwholeendeavouragainstitdothconsist.

12.Theofficesofkingandpriestmaybeconsideredeitherabsolutely,orastheyrespectourLordJesusChrist.Inthefirstwayitwillnotbedeniedbutthattheyaredistinct.Theoneofthemisfoundedinnature,theotherin grace. The one belongs unto men as creatures capable of politicalsociety,theotherwithrespectuntotheirsupernaturalendonly.Itistruethat the same personwas sometimes vestedwith both these offices, aswasMelchizedek;andthesameusageprevailedamongtheheathens,asweshallseeafterwardsmoreatlarge.

"RexAnius,rexidemhominumPhœbiquesacerdos."—Æn.iii.80.

Butthishindersnotbutthattheofficeswerethendistinctintheirpowersandduties,astheregalandpropheticalwerewhenDavidwasbothkingand prophet. But at present our inquiry is concerning these offices inChristonly,whethertheywerebothproperanddistinct,oroneofthemcomprised in the other, being but a metaphorical expression of themanneroftheexerciseofitspowersandduties.Andconcerningthiswemayconsider,—

(1.)Heisabsolutely,andthatfrequently,calledapriestorahighpriest,in the Old Testament and the New. This was demonstrated in theentranceoftheseExercitations.Now,thenotionornatureofapriest,andthe office of the priesthood, or what is signified by them, are plainlydeclared in the Scripture, and that in compliance with the unanimousapprehension of mankind concerning them; for, that the office of thepriesthood is that faculty or power whereby some persons do officiatewithGodinthenameandonthebehalfofothers,byofferingsacrifice,allmeningeneralareagreed.Andthereonitisconsentedalsothatitis,inits entire nature, distinct from the kingly power and office,whose firstconception speaks a thing of another kind.Now,whereas the Scripturedothabsolutelyand frequentlydeclareuntous thatChrist isapriest, itdothnowhereintimatethathispriesthoodwasofanotherkindthanwhatithadingeneraldeclaredittobeinallothers,andwhatallmengenerallyapprehendedof it. If anyother thingwere intended thereby,menmustunavoidably be drawn into errors and mistakes. Nor doth it serve toundeceiveus,thatsomecomenowandtellusthattheScripturebythatnameintendsnosuchdistinctoffice,butonlytheespecialqualificationsof Christ for the discharge of his kingly power, and themanner of his

actingorexercising thereof; for theScripture itself saysnosuch things,but,asweshallseeimmediately,givesplaintestimonyuntothecontrary.

(2.)Hisfirstsolemntypewasbothakingandapriest,andhewassoastoboth of these offices properly. He was not a king properly, and a highpriest only metaphorically, or so called because of his careful andmercifuladministrationofthekinglypowercommitteduntohim;buthehadtheofficeofthepriesthoodproperlyanddistinctlyvestedinhim,asbothMosesandourapostledodeclare,Gen.14:18,Heb.7:1.AndhewasmorepeculiarlyatypeofChristashewasapriestthanashewasaking;for he is said to be "a priest," and not a king, "after the order ofMelchisedec." Therefore that consideration of him is reassumed by thepsalmistandbyourapostle,andnottheother.Andisitnotuncouth,thatGod, designing to prefigure one that should be a priestmetaphoricallyonly, and properly a king, should do it in and by a person who was apriest no less properly than he was a king, and in his so being waspeculiarlyandprincipallydesignedtoprefigurehim?WhocanlearnanythingofthemindofGoddeterminatelyifhisdeclarationsthereofmaybethusinterpreted?

(3.) In thegivingof the lawGoddidrenewandmultiply the instructivetypes and representations of these offices of Christ. And herein, in thefirst place, he takes care to teach the church that he (whom all thosethingswhichhe thendid institutedidsignify)was tobeapriest; forofanyprefigurationofhiskinglypowerthereisverylittlespokeninthelaw.I shall at present take it for granted, as having sufficiently proved itelsewhere, and which is not only positively affirmed but proved withmany arguments by our apostle, namely, that the principal end ofMosaicalinstitutionswastoprefigure,represent,andinstructthechurch,though darkly, in the nature of the offices, work, and duties, of thepromisedMessiah.Thisbeing so, if theLordChristwere tobe apriestonlymetaphoricallyandimproperly,andakingproperly,hispriesthoodbeing included in his kingly office, and signifying no more but themannerofhisadministrationthereof,howcomesittopassthathisbeinga priest should be taught and represented so fully and distinctly in somanyordinances, by somany types and figures, as it is, andhis kinglypowerbe scarce intimatedatall? for there isnomentionofany typical

kingsinthelaw,butonlyintheallowancewhichGodgavethepeopletochoosesucharulerinfuturetimes,whereinhemadeprovisionforwhathe purposed to do afterwards, Deut. 17:14, 15. Moreover, when Godwould establish a more illustrious typical representation of his kinglyofficeinthefamilyofDavid,tomanifestthatthesetwoofficesshouldbeabsolutelydistinctinhim,hesoordainedinthelawthatitshouldbeeverafterwards impossible that the same person should be both king andpriest,untilHecamewhowastypifiedbyboth;forthekinglyofficeandpower were confined, by divine institution, to the house and family ofDavid, as that of the priesthoodwas unto the family ofAaron. If theseofficeshadbeentobeoneandthesameinChrist,theseinstitutionshadnotinstructedthechurchinwhatwastocome.

(4.)Adistinctofficehasa"distinctpowerorfaculty"fortheperformanceof its acts in a duemannerwith respect unto a certain end.And thosethings whereby it is constituted are distinct in the kingly and priestlyofficesofChrist;for,—

[1.] Moral powers and acts are distinguished by their objects. But theobjectofall theactingsof the sacerdotalpowerofChrist isGod;of theregal,men.Foreverypriest,aswehaveshowed,actsinthenameandonthebehalfofmenwithGod;butaking,inthenameandonthebehalfofGodwithand towardsmen,as to theendsof that rulewhichGodhathordained. The priest represents men to God, pleading their cause; theking represents God to men, acting his power.Wherefore, these beingdistinct powers or faculties, duties and acts, they prove the officeswhereunto they do belong, or from which they proceed, to be distinctalso. And this consideration demonstrates a greater difference betweenthese two offices than between the kingly and prophetical, seeing byvirtue of themboth somemen equally act in thenameofGod towardsothers.ButthatthepriesthoodofChristisexercisedtowardsGodonthebehalfofmen,andthatthereintheformalnatureofanypriesthooddothconsist,wherebyit iseffectuallydistinguishedfromallotherofficesandpowers that any men are capable of, we have the common consent ofmankind toprove, the institutionofGodunder theold testament,withexpresstestimoniesinthenewconfirmingthesame.

[2.]Astheactsoftheseofficesaredistinguishedbytheirobjects,soalso

are they and their ἀποτελέσματα between themselves, or in their ownnature.Theactsof thesacerdotalofficeoperatemorallyonly,bywayofprocurement or acquisition; those of the regal office are physical, andreallyoperativeoftheireffects:foralltheactsofthepriestlyofficebelongunto oblation or intercession. And their effects consist either in, (1.)"averruncatione mali," or (2.) "procuratione boni." These they effectmorallyonly,byprocuringandobtainingofthem.Theactsofthekinglyofficearelegislation,communicationoftheSpirit,helps,aids,assistancesofgrace,destructionofenemies,andthelike.Buttheseareallphysicallyoperative of their effects. Wherefore the offices whence they proceedmustbedistinct in theirnatures, as also they are.AndwhathathbeenspokenmaysufficeatpresenttoevincethedifferencebetweenthesetwoofficesofChrist,whichthosemenarethefirstthatevercalledintodoubtorcontroversy.

13. I shall close this discourse with the consideration of an attempt ofCrellius to vindicate his doctrine concerning the priesthood of Christfrom an objection ofGrotius against it, namely, that it "diminishes thegloryofChrist, in ascribinguntohimonlya figurativepriesthood."Forhereuntoheanswers,bywayofconcession,(1.)"ThatindeedtheyallowChristtobeapriestmetaphoricallyonly,asbelieversaresaidtobekingsandpriests,andtooffersacrifices."Now,thisisplainlytodenyanysuchrealoffice,whichsometimestheywouldnotseemtodo,andtosubstituteanexternaldenominationintheroomthereof.Whataretheconsequentshereof, and what a pernicious aspect this hath upon the faith andconsolationofallbelievers, is leftuntothejudgmentofallwhoconcernthemselvesinthesethings.Heanswers,(2.)"ThatalthoughtheydenytheLordChrist tobeapriestproperly so called, yet thedignitywhich theyascribeuntohimunderthatnameandtitleisnotmetaphorical,butreal,and a greater dignity than their adversaries will allow." For the latterclause, or who they are that ascribe most glory and honour to JesusChrist,accordingasthatdutyisprescribeduntousintheScripture,bothwithrespectuntohisperson,hismediation,andallhisoffices,withthebenefits redoundingunto the church thereby,—they orwe,—is left untoevery impartialorunprejudiced judgment in theworld.For the former,the question is not aboutwhat dignity they assign to Christ, nor aboutwhat names or titles they think meet to give him, but about the real

honourofthepriesthood.Thatthisisanhonourinitself,thatitwassotoAaron,thatitissotoChrist,ourapostleexpresslydeclares,Heb.5:4,5.IfChristhad itnot, thenhadAarona realhonourwhichhehadnot, andthereinwaspreferredabovehim.But,saithhe,"AlthoughheiscomparedwithAaron,andhispriesthoodopposeduntohis,andpreferredaboveit,yetitisnotinthingsofthesamekind,thoughexpressedunderthesamename, whereby things more perfect and heavenly are compared withthings earthly and imperfect."But,—(1.) This leaves the objection in itsfull force; for whatever dignity Christ may have in other things aboveAaron, yet in the honour of the priesthoodAaronwas preferred beforehim, for it is a real priesthood which the apostle asserts to be sohonourable.Andalthoughapersonwhohathitnotmayhaveadignityofanotherkind,whichmaybemorehonourablethanthatofthepriesthood,yetifhehavenotthatalso,hethereincomesbehindhimthathathit.(2.)It istrue,wherethingsfallunderthesameappellations,someproperly,andsomemetaphoricallyonly,thoseofthelattersort,thoughtheyhavenot so gooda title as theother to the commonnamewhereby they arecalled,yetmaytheyintheirownnaturebemoreexcellentthanthey;butthis isonlywhenthe thingsproperlysocalledhavenotabledefectsandimperfectionsaccompanyingofthem.Butthisconsiderationhathherenoplace; for the real office of thepriesthood includesnothing in it that isweakor impotent,norare theactsof it inany thing inferioruntowhatmay be fancied as metaphorical. And whereas the dignities of all themediatoryactingsofChristaretobetakenfromtheefficacyofthem,andtheirtendencyuntothegloryofGodandthesalvationofthechurch,itisevident that those which are assigned unto him as the acts of a realpriesthoodare farmoreworthyandhonourable thanwhat they ascribeunto him under the metaphorical notion of that office. (3.) If thepriesthood of Christ is not opposed, as such, unto the priesthood ofAaron,onwhatgroundsorfromwhatprinciplesdothourapostleargueunto theabolishingof thepriesthoodofAaron fromthe introductionofthat of Christ, plainly asserting an inconsistency between them in thechurch at the same time? for there is no such opposition norinconsistency,where theoffices intendedarenotbothof themproperlyso, but one of them is only metaphorically so called. So there is noinconsistency in the continuance of the kingly office ofChrist,which isreal,andallbelieversbeingmadekingsinasenseonlymetaphorically.

14.ButValentinusSmalciuswillinformusoftheoriginalandoccasionofall our mistakes about the priesthood of Christ: De Regn. Christ. cap.xxiii., "Quoporro figurate loquendinimiostudio factumestutetiamdeChristodicatureumapudDeumpronobisinterpellare,"etc.;—"Itwasoutof an excessive desire" (in the Holy Ghost or the apostles) "to speakfiguratively,thatChristissaidtointercedeforus,andconsequentlytobeapriest."ButheafterwardsmakesanapologyfortheHolySpiritofGod,whyhespakeinsolowandabjectamannerconcerningChrist;andthiswas, thecarehe tookthatnoneshouldbelievehimtobeGod.Wehavehadsomeamongourselveswhohavetraducedandreproachedothermenfortheuseof"fulsomemetaphors,"astheycallthem,intheexpressionofsacredthings,thoughevidentlytakenoutoftheScripture;butthismanalone hath discovered the true fountain of thatmiscarriage,whichwasthe "excessive desire of the holywriters to speak figuratively," lest anyone should believe Jesus Christ to be God from the things that reallybelonguntohim.

EXERCITATIONXXXIII

OFTHEACTSOFTHEPRIESTHOODOFCHRIST,THEIROBJECT,WITHTHETIME

ANDPLACEOFITSEXERCISE

1. The acts and adjuncts of the priesthood of Christ proposed toconsideration—Theactsof it two ingeneral,oblationand intercession—Vanityofconfessions ingeneral,ambiguouswords,whilst theirsense isundetermined. 2. The true nature of the oblation of Christ—Opinion oftheSociniansconcerningit.3.Thenatureofhis intercession,withtheirconceptionsaboutit.4.Thingsproposeduntoafurtherdiscussion.5.Thetime and place of Christ's susception and discharge of the office of thepriesthood.6.Thefirstargumentforthetimeoftheexerciseofthisoffice,taken from the concession of the adversaries. 7. The second, from theeffectofhissacrificeinmakingatonement,andtheprefigurationthereofinthesacrificesofthelaw.8.Thirdly,Fromhisentranceintoheavenasahighpriestwithrespecttothesacrificehehadoffered.9.Fourthly,Other

priests,whoenterednotintothesanctuary,typesofChristintheirofficeandsacrificing,vindicatedfromtheexceptionofCrellius.10.Theaccountgiven of the priesthood of Christ by Valentinus Smalcius examined. 11.ThearguingsofWoolzogeniustothesamepurpose.12.Theboldnessandimpiety of Smalcius reproved. 13. God the immediate object of all thesacerdotalactingsofChrist.14–19.ThisprovedandvindicatedfromtheexceptionsofCrellius.20.Reasonsforsodoing.

1.HAVINGdeclaredandvindicatedthenatureofthesacerdotalofficeofour Lord Jesus Christ, it remaineth that we consider the acts of itdistinctly,withsomeofthemostimportantadjunctsofitsexercise.Anditisnot somuch thedogmaticaldeclarationof these things that Idesign,whichalsohathalreadybeensufficientlydischarged,asthevindicationofthemfromtheperversesensesputuponthembytheSocinians.

Thegeneral actsof theLordChrist as thehighpriestof the churcharetwo,—namely,oblationandintercession.Thesethenatureoftheofficeingeneraldothrequire,andtheseareconstantlyassigneduntohimintheScripture.Butconcerningthese,theirnature,efficacy,season,useorend,thereisnoagreementbetweenusandtheSocinians.AndIknownotthatthereisanythingofthelikenaturefallenoutamongthosewhoprofessthemselves tobeChristians,whereinpersons fullyagreeing in thesamewordsandexpressions,astheyandwedointhismatter,shouldyetreallydisagree,andthatuntothegreatestextremityofdifference,abouteverythingsignifiedby them,aswedoherein.And thissufficientlydiscoversthe vanity of all attempts to reconcile the differing parties amongChristiansbyaconfessionoffaith,composedinsuchgeneralwordsandtermsasthateachpartymaysafelysubscribeanddeclareitsassentunto.Neitheristheinsufficiencyofthisdesignrelievedbytheadditionaladvicethat this confession be composed wholly out of the Scriptures and ofexpressions therein used; for it is not an agreement in words and theoutwardsoundofthem,butthebeliefandprofessionofthesametruthsorthings,thatisalonetobevalued,allthatisbeyondsuchanagreementbeingletatpeaceintheprovinceofmutualforbearance.Anagreementinwords onlyparrotsmay learn; and itwill be better amongst them thanthat which is only so amongstmen, because they have nomind to actdissenting and contradicting principles. But for men to declare their

assentuntoacertainformofwords,andinthemeantimeintheirmindsand understandings expressly to judge and condemn the faith andapprehensionsofoneanotherabouttheseverythings,isamatterthatnowaytendstotheunion,peace,oredificationofthechurch.Forinstance,suppose a form of words expressing in general that Christ was a highpriest; that, the acts of the priesthood being oblation and intercession,ChristinlikemannerofferedhimselftoGodandmakethintercessionforus;thatherebyhepurgeth,expiateth,anddothawayoursins,withmanymore expressions to the same purpose, should be drawn up andsubscribedby theSociniansand theiradversaries,as theycansafelydoonallhands;willthisintheleastfurtheranyagreementorunitybetweenus, whilst we not only disagree about the sense of all these terms andexpressions, but believe that things absolutely distinct and inconsistentwithoneanother,yea,destructiveofoneanother,areintendedinthem?For so really it is between us herein, as the further consideration ofparticularswillmanifest.

2.First,TheoblationofChrististhatactordutyofhissacerdotalofficewhereby he offered himself, his soul and body, or his whole humannature,anexpiatorysacrificetoGodinhisdeathandblood-shedding,tomake atonement for the sins of mankind, and to purchase for themeternal redemption. So that,—(1.) The nature of the oblation of Christconsisted in a bloody expiatory sacrifice,making atonement for sin, bybearingthepunishmentduethereunto.And,(2.)Astotheefficacyofit,ithathprocuredforuspardonofsin,freedomfromthecurse,andeternalredemption. (3.) The time and place when and wherein Christ, as ourhighpriest,thusofferedhimselfasacrificeuntoGod,wasinthedaysofhis flesh,whilsthewasyet inthisworld,byhissuffering inthegarden,butespeciallyonthecross.

For the application of the effects of this oblation of Christ unto thechurch, and the completing of all that was foresignified as belongingthereunto,itwasnecessarythat,asourhighpriest,heshouldenterintotheholyplace,orthepresenceofGodintheheavens,theretorepresenthimselfashavingdonethewillofGod,andfinishedtheworkcommittedtohim;whereontheactualefficacyofhisoblationorthecommunicationofthefruitsofituntothechurch,accordingtothecovenantbetweenthe

FatherandSonbeforedescribed,dothdepend.

In all these things the Socinians wholly dissent from us. What theyconceiveaboutthenatureoftheofficeitselfhathbeenalreadycalleduntoan account.As for this act or duty of it, they apprehend,—(1.)That theexpiatory oblation or sacrifice ascribed unto the Lord Christ, as a highpriest, is nothing but his presenting of himself alive in the presence ofGod.(2.)This,therefore,theysayhedidafterhisresurrection,uponhisascensionintoheaven,whenhehadrevealedthewillofGod,andtestifiedtothetruthofhisministrywithhisdeath,whichwasnecessaryuntohisensuing oblation. (3.) That his expiation of our sins consists in theexerciseofthatpowerwhichheisintrustedwithal,uponthisofferingofhimself, to free us from the punishment due unto them. (4.) That thispresentationofhimselfinheavenmightbecalledhisofferingofhimself,oranexpiatorysacrifice,itwasnecessarythat,antecedentlythereunto,heshoulddiefortheendsmentioned;forifhehadnotsodonetherewouldhave been no allusion between his care and power in heavenwhich heexercisethtowardsthechurch,andtheactingsofthehighpriestsofoldintheiroblationsandsacrifices,andsonogroundor reasonwhywhathedidanddothshouldbecalled theofferingofhimself.Wherefore this isthesubstanceofwhattheyaffirminthismatter:—"TheplaceofChrist'sofferinghimselfwasinheaven,inthegloriouspresenceofGod;thetimeof it, after his ascension; the nature of it, a presenting himself in thepresenceofGod,asonewho,havingdeclaredhisnameanddonehiswill,wasgloriouslyexaltedbyhim;—thewholeefficacyhereofbeinganeffectof that power which Christ hath received as exalted to deliver us fromsin."

InthisimaginaryoblationthedeathofChristhathnopartnoninterest.They say, indeed, it was previously necessary thereunto but this seemsbutamerepretence,seeingitisnotintelligible,ontheirprinciples,howitshouldsobe:fortheyaffirmthatChristdidnotofferinheaventhatverybodywhereinhesufferedonthetreebutanew,spiritualbodythatwaspreparedforhimuntothatend.Andwhatnecessityistherethatonebodyshould suffer and did that anothermight be presented in heaven? Theprincipal issueswhereunto thesedifferences between themandusmaybereducedshallbedeclaredandinsistedon.

3.Theseconddutyof thepriestlyoffice is intercession.How frequentlythis also is ascribed unto the Lord Christ as a high priest hath beendeclaredbefore.Now,intercessionisoftwosorts—(1.)Formalandoral;(2.)Virtual and real. (1.)There is a formal,oral intercession,whenanyone, by words, arguments, supplications, with humble earnestness intheiruse,prevailswithanotherforanygoodthingthatisinhispowertobebestowedonhimselforothers.OfthisnaturewastheintercessionofChrist whilst he was on the earth. He dealt with God, by prayers, andsupplications,sometimeswithcriesandtears,withrespectuntohimselfintheworkhehadundertaken,butprincipallyforthechurchofhiselect,Heb.5:7;John17.Thiswashisintercessionasapriestwhilsthewasonthe earth, namely, his interposition with God, by prayers andsupplications,suiteduntothestatewhereinhewas,fortheapplicationofthebenefitsofhismediationuntothechurch,ortheaccomplishmentofthe promises made unto him upon his undertaking the work ofredemption.(2.)Virtualorreal intercessiondiffersnot inthesubstanceornatureofitfromthatwhichisoralandformal,butonlyintheoutwardmanner of its performance, with respect unto the reasons of it as nowaccomplished.WhenChristwasupon theearth,his stateandconditionrendered it necessary that his intercession should be by way of formalsupplications; and that, as to the argument of it, it should respect thatwhichwasfortocome,hisoblation,—whichisboththeprocuringcauseofallgoodthingsintercededforandtheargumenttobepleadedfortheiractualcommunication,—beingnotyetcompleted.Butnow,inheaven,thestateandconditionofChristadmittingofnooralorformalsupplications,and theground, reason,orargumentofhis intercession,being finishedandpast,hisintercession,asthemeansoftheactualimpetrationofgraceandglory,consistsintherealpresentationofhisofferingandsacrificefortheprocuringoftheactualcommunicationofthefruitsthereofuntothemforwhomhesoofferedhimself.Thewholematterofwords,prayers,andsupplications, yea, of internal conceptions of the mind formed intoprayers, is but accidental unto intercession, attending the state andconditionofhim that intercedes.Therealentirenatureof it consists inthe presentation of such things asmay prevail in theway ofmotive orprocuringcausewithrespectuntothethingsintercededfor.AndsuchdoweaffirmtheintercessionofChristasourhighpriestinheaventobe.

It is no easy matter to apprehend aright what our adversaries judgeconcerning this duty of the priesthood of Christ. They all say theexpression is figurative, and theywillnot allowany real intercessionofChrist, although the Scriptures so expressly lay the weight of ourconsolation,preservation,andsalvationthereon,Rom.8:34;Heb.7:25–27;1John2:1.Neitheraretheyagreedwhatissignifiedbyit.Thatwhichmostlytheyagreeonis,thatitisa"wordusedtodeclarethatthepowerwhich Christ exerciseth in heaven was not originally his own, but wasgrantedtohimofGod;andthereforethegoodthatbyvirtuethereofhedothtoandforthechurchissoexpressedasifheobtaineditofGodbyintercession."Butitis,Iconfess,strangetome,thatwhattheHolyGhostlefttheweightofourconsolationandsalvationonshouldbenomorebutawordsignifyingthatthepowerwhichChristexercisethinheavenforthegoodofhischurchwas"notoriginallyhisown,"butwasconferredonhimbyGodafterhisascensionintoheaven.

4.Fromwhathathbeendiscoursedit isevidenthowgreatandwidethedifference is between us about these things, which yet are the thingswherein the life of our faith is concerned. And so resolved are they intheir own sentiments, that they will not admit of such terms ofreconciliationasmaybetendereduntothem,ifinanythingtheyintrenchthereon;forwhereasGrotiuspremiseduntohisdiscourseonthissubject,"Constat nobis ac Socino de voce Christi mortem fuisse sacrificiumexpiatorium,idipsumclaretestantedivinaadHebræosEpistola,"—"WeareagreedwithSocinusastothename,thatthedeathofChristwasanexpiatorysacrifice,asisclearlytestifiedintheEpistletotheHebrews,"—Crellius renounceth any such concession in Socinus, and tells Grotiushowgreatlyhe ismistaken in thatsupposition,seeingbothheandtheydo perfectly deny that the death of Christ was the expiatory sacrificementioned in thatEpistle,cap.x.part.1,p.472.Now, it isevident thatthesethingscannotbehandleduntofullsatisfactionwithoutacompletediscussionofthetruenatureofthesacrificeofChrist.Butthisisnotmypresent design, nor shall I engage into it in these Exercitations. Theproperseatofthedoctrinethereofisinthe9thand10thchaptersofthisEpistle.IfGodwill,andwelivetoarrivethereunto,allthingsconcerningthemshallbehandledatlarge.Only,therearesomethingswhichbelongpeculiarlytotheofficeitselfunderconsideration.Theseweshallseparate

fromwhat concerns the nature of the sacrifice, and vindicate from theexceptions of our adversaries. And they are referred unto the ensuingheads:—First, The time and place when and where the Lord Christentered on and principally discharged the office of his priesthood.Secondly, The immediate proper object of all his sacerdotal actings,which having been stated before must now be vindicated and furtherconfirmed Thirdly, The especial nature of his sacerdotal intercession,whichconsistsinthemoralefficacyofhismediationinprocuringmercyandgrace,andnotinapowerofconferringthemonus.

5. TheFIRST thingwe are to inquire into is, the time andplace of theexercise of the priesthood of Christ; and the state of the controversyabout them needs only to be touched on in this place, as having beenbeforelaiddown.Whereforewithreferencehereuntoweaffirm,—

(1.)ThattheLordChristwasahighpriestinthedaysofhisflesh,whilsthe was in this world, even as he was also the king and prophet of thechurch. (2.) That he exercised or discharged this office, as unto theprincipal acts and duties of it, especially as to the oblation of his greatexpiatory sacrifice,upon theearth, inhisdeath, and theeffusionofhisbloodthereon.(3.)WesaynotthatthepriesthoodofChristwaslimitedorconfineduntothisworld,orthetimebeforehisresurrection,butgrantthat ithathaduration inheaven,andshallhavesounto theendofhismediation.Heabideth,therefore,apriestforever,ashedoththekingofhischurch.Andthecontinuanceofthisofficeisamatterofsingularuseand consolation to believers, and as such is frequently mentioned.Wherefore,althoughheascendednotintoheaventobemadeapriest,butasapriest,yethisascension,exaltation,andgloriousimmortality,orthe"power of an endless life," were antecedently necessary to the actualdischarge of someduties belonging unto that office, as his intercessionandthecontinualapplicationofthefruitsandbenefitsofhisoblation.

The Socinians, as hath been declared, complywith us in none of theseassertions;forwhereastheyjudgethatChrist isthenandthereinonlyapriest,whenandwhereinheofferethhimselfuntoGod,thistheysayhedidnotuntilhisentranceintoheavenuponhisascension,andthattherehecontinuethstillsotodo.Whilsthewasinthisworld,ifwemaybelievethem,hewasnopriest,norwereanyofhisdutiesoractingssacerdotal.

Butyet, tomollify theharshnessof this conceit, theygrant that,by theappointment of God, his temptations, sufferings, and death, wereantecedentlynecessaryuntohisheavenlyoblation,andsobelonguntohispriestlyofficemetonymically.Thesebeing the things indifference,howtheymaybeestablishedorinvalidatedisournextconsideration.

6. Our first argument for the time and place of the exercise of thepriesthoodofChristshallbetakenfromthejudgmentandopinionofouradversaries themselves; for if the Lord Christ whilst he was upon theearth had power to perform, and did actually perform, all those thingswhereintheyaffirmthathissacerdotalofficedothconsist,thenwasheapriestatthattimeandinthatplace;forthedenominationoftheofficeistaken from the power and its exercise. And themselves judge that thepriesthoodofChristconsistethsolelyinaright,power,andreadiness,todothethingswhichtheyascribeuntohim.Neithercananydifferencebefeigned from a distinct manner of the performance of the things soascribeduntohim. Inheaven, indeed,hedoth themconspicuously andillustriously; in the earth he did themunder sundry concealments. Butthisalterethnot thenatureof the things themselves.Sacerdotalactionswillbesowhatevervariousaccidentsmayattendtheminthemanneroftheirperformance.Now,thatChristdidallthingsontheearthwhichtheyassignasactsofhissacerdotalofficewillappearintheensuinginstances:—

(1.)OntheearthhepresentedhimselfuntoGodasonethatwasreadytodohiswill, and as one that haddone it unto the uttermost, in the lastfinishingofhiswork.ThispresentationtheycallhisofferinghimselfuntoGod.Andthishedoth,Heb.10:7,"Lo,Icometodothywill,OGod."Thatthis was with respect unto the obedience which he performed on theearth ismanifest from the place of the psalmist whence the words aretaken; for he so presents himself in them unto God as one acting aprincipleofobedienceuntohiminsufferingandpreachingthegospel:"Icometodothywill;thylawiswritteninmyheart,"Ps.40:8–10.Again,he solemnly offered himself unto God on the earth upon theconsideration of the accomplishment of the whole work which wascommitteduntohim,whenhewas in the close and finishingof it.AndherewithalhemadehisrequesttoGodthatthosewhobelievedonhim,or

should sodo to theendof theworld,mighthaveall thebenefitswhichGodhaddecreedandpurposedtobestowonthemthroughhisobedienceunto him;—which is the full description of the oblation of Christ,accordingtothesemen.SeeJohn17:1–6,etc.

(2.)Hehadandexercisedontheearthamosttenderloveandcareforhiswhole church, both his present disciples and all that should believe onhim through theirword.This theymake tobe theprincipalpropertyofthisofficeofChrist,orrather,fromhenceitis,—namely,histendercare,love,andreadinesstorelieve,whichwecannotapprehendinhimunderthenotionofhiskinglypoweralone,—thatheiscalledahighpriest,andissotobelookedon.Now,whereastwothingsmaybeconsideredintheloveandcareofChristtowardshischurch;first,Theevidencingfruitsofit;and,secondly,Itseffects;—theformerweremoreconspicuousinwhathedidinthislifethaninwhathedothinheaven,andthelattereverywayequalthereunto.For,[1.]ThegreatevidencingfruitoftheloveofChristand his care of his church was in this, that he died for it. This bothhimself and all the divinewriters express and testify to be the greatestfruit and evidence of love, expressly affirming that greater love therecannotbethanwhatissoexpressed.SeeJohn10:14,15,15:13;Rom.5:6;Gal. 2:20; Eph. 5:25; 1 John 3:16; Rev. 1:5. If, therefore, Christ bedenominated a high priest because of his love and care towards hischurch, as he had them in the highest degree, so he gave the greatestevidence of them possible, whilst he was in this world. This he did indying for it, in giving his life for it; which, in what sense soever it beaffirmed, is the highest fruit of love, and so the highest act of hissacerdotaloffice. [2.]Theeffectsof thispriestly loveandcare, theysay,consists in the help and aid which he gives unto those that believe onhim,wherebytheymaybepreservedfromevil.Butthathedidthisalsoontheearth,besides thoseother instanceswhichmaybegiventhereof,himselfalsoexpresslyaffirms,John17:12,"WhileIwaswiththemintheworld, Ikept them in thyname; those that thougavestmeIhavekept,andnoneofthemislost."

(3.)TherebelongsnothingmoreuntothepriesthoodofChrist,accordinguntothesemen,butonlyapowertoactwhathisloveandcaredoinclineanddisposehimunto.Andthisconsists in theactualcollationofgrace,

mercy,pardonofsin,andspiritualprivileges,onbelievers.Butallthesethingswereeffectedbyhimwhilsthewasinthisworld.For,—[1.]Hehadpowerontheearthtoforgiveortakeawaythesinsofmen;whichheputforth andactedaccordingly,Matt. 9:2;Mark2:5;Luke5:20, 7:48.Andthe taking awayof sin effectually is the great sacerdotal actwhich theyascribeuntohim. [2.]He conferred spiritual privilegesupon themwhobelievedonhim;forthegreatestthingofthiskind,andthefountainofallothers,isadoption,andunto"asmanyasreceivedhimgavehepowertobecomethesonsofGod,"John1:11,12.[3.]WhateveralsoChristdothforusofthiskindmaybereferredeitheruntohisquickeningofuswithlifespiritual,withthepreservationofit,orthegivingofusrightandtitletoeternallife.Butforthesethingshehadpowerwhilsthewasontheearth,ashehimselfexpresslydeclares,John4:10,5:21,6:40,10:28,11:25,14:6,15:5,17:22.Andwithrespectuntoallthesethingsdothherequirethatweshouldbelieveinhimandrelyuponhim.

Besidesthesethreethingsingeneral,withwhatbelongsuntothem,Idonot knowwhat the Socinians ascribemore to the sacerdotal dignity orpowerofChristortheexerciseofit,norwhattheyrequiremore,butthatthenameandtitleofthehighpriestofthechurchmaybeascribeduntohim in their way,—that is, metaphorically; for although they set thesethingsoffwiththespecioustitlesofexpiatingorpurgingoursins,oftheofferingofhimselfuntoGod,ofintercession,andthelikenames,asrealsacerdotalacts,yetitisevidentthatnomoreisintendedbythemthanwehave expressed under these heads. And if they shall say otherwise, letthemgiveaninstanceofanyonethingwhichtheyascribeuntohimasapriest,andifweprovenotthatitisreducibleuntooneoftheseheads,wewill forego this argument. Wherefore, upon their own principles, theycannot deny but that the Lord Christ was as really and truly a priestwhilsthewasontheearthasheisnowinheaven.

7.Secondly,Let itbe further remembered, thatwepleadonlyChrist tohave been a priest and to have offered sacrifice on the earth quoadἱλασμόν,astopropitiation,ortheexpiationofsin,grantingontheothersidethatheisstillsoinheavenquoadἐμφανισμόν,astoappearanceandrepresentation.Wherefore, whatever our adversaries do or can ascribeuntotheLordChristasapriest,whichinanysense,orbyvirtueofany

allusion,canbelookedonasasacerdotalact,isbyusacknowledgedandascribeduntohim.Thatwhichisincontroversyarisethfromtheirdenialof what he did on the earth, or of his being a high priest before hisascensionintoheaven;whichisnowfurthertobeconfirmed.

Whenandwherehemadereconciliationandatonementforus,orforoursins, thenand therehewasapriest. Idonotknow that it isneedful toconfirmthisproposition;forweintendnomorebyactingofthepriest'sofficebutthemakingatonementforsinbysacrifice.HethathathpowerandrightsotodoisapriestbythecallandappointmentofGod.Andthathereinprincipallyconsiststheactingofthesacerdotalpower,wehavetheconsentofthecommonsenseofmankind.NoristhisexpresslydeniedbytheSociniansthemselves.Foritwastheprincipalifnotthesoleendwhysuchanofficewasordainedintheworld,Heb.5:1.ButthiswasdonebytheLordChristwhilsthewasontheearth;forhemadeatonementforusbyhisdeath.Amongothertestimoniestothispurpose,thatofourapostleis irrefragable, Rom. 5:10, "For if, when we were enemies, we werereconciledtoGodbythedeathofhisSon,muchmore,beingreconciled,we shall be saved by his life." He distributes the mediatory actings ofChrist on our behalf into his death and his life. And the life which heintendsisthatwhichensuedafterhisdeath.Soit issaid,"Hedied,androse,andrevived,"Rom.14:9.Hewasdeadandisalive,Rev.1:18.Forheleadsinheavenamediatorylife,tomakeintercessionforus,wherebywearesaved,Heb.7:25.UponthisdistributionofthemediatorialactingsofChrist,ourreconciliationuntoGodispeculiarlyassigneduntohisdeath:"WhenwewereenemieswewerereconcileduntoGodbythedeathofhisSon."Reconciliation is sometimes the samewithatonement,Heb.2:17;sometimesitisputfortheimmediateeffectofit.Andinthisplace[Rom.5] the apostle declares that our being reconciled and receiving theatonement are the same: καταλλαγέντες, … τὴν καταλλαγὴν ἐλάβομεν,verses10,11.Buttomakeatonementandreconciliationistheworkofapriest.Unlessthisbeacknowledged,thewholeinstructivepartoftheOldTestament must be rejected; for the end of the priest's office, as weobserved, was to make atonement or reconciliation. And that this wasdoneby thedeath ofChrist, the apostle dothhere expressly affirm.Heslewtheenmity,madepeace,reconciledJewsandGentilesuntoGodinone body, by the cross, Eph. 2:15, 16. Our adversaries would have the

reconciliationintendedtobeonlyonourpart,orthereconcilingusuntoGod;notonthepartofGod,orhisreconciliationuntous.Butasthisisfalse,soitisalso,astoourpresentargument,impertinent;forwedisputenot about the nature of reconciliation, but the cause and time of itsmaking. Whatever be the especial nature of it, it is an effect of asacerdotalact.Noristhisdeniedbyouradversaries,whopleadthatourconversiontoGoddependsonChrist'sofferinghimselftoGodinheaven,as theeffecton the cause.And this reconciliation,whatever its especialnaturebe, isdirectlyascribedtothedeathofChrist.Therein, therefore,washeapriestandofferedsacrifice.Besides, theespecialnatureof thereconciliationmadebythedeathofChristissufficientlydeclared;forweare so reconciledbyChrist as that our sins arenot imputeduntous, 2Cor.5:19,21;andthatbecausetheywereimputeduntohimwhenhewasmadeacurseforus,Gal.3:13,—whenhehungonthetree,andbareoursins in his own body thereon, 1 Pet. 2:24. And then he gave himselfλὐτρον, "a ransom,"Matt.20:28,andἀντίλυτρον, 1Tim.2:6,apriceofredemptionforus;andhissoulwasmadeasin-offering,Isa.53:10,—thatis, "sacrificium pro reatu nostro," "a sacrifice for the expiation of ourguilt."Andthishedidas thesponsororsurety,or"themediatorof thenewcovenant,"Heb.9:15;andthereforehemustdoiteitherastheking,orastheprophet,orasthepriestofthechurch,forwithintheseofficesand theiractings ishismediationcircumscribed.But it ismanifest thatthesethingsbelonguntoneitheroftheformer;forinwhatsensecanhebesaidtopayapriceofredemptionforusinthesheddinghisblood,ortomakehissoulanoffering forsin, tomakereconciliationbybeingmadesinandacurseforus,ashewasakingoraprophet?Inlikemannerandto the samepurposeweare said tohave "redemption in" (or "by") "hisblood, even the forgiveness of sins," Eph. 1:7; to be "justified by hisblood",Rom.5:9;Col.1:14;1Pet.1:18,19.Now,redemption,forgivenessandjustification,consisting,accordingtoouradversaries,inourdeliveryfrom the punishment due unto sin, it is an effect, as they alsoacknowledge,of thesacerdotalactingsofChrist.But theyareallsaidtobebyhisblood,whichwasshedontheearth.Besides,itisinlikemanneracknowledgedthattheLordChristwasbothpriestandsacrifice;for,asitisconstantlyaffirmed,he"offeredhimself,"Heb.9:14,Eph.5:2.Andhewasasacrificewhenandwhereinhewasapropitiation;forpropitiationistheendandeffectofasacrifice.Sotheapostledistributeshissacerdotal

actsintopropitiationandintercession,1John2:1,2.Hismakingoblationand being a propitiation are the same. And wherein God made him apropitiation, thereinhewasourpropitiation.But thiswas inhisdeath;forGod set him forth "to be a propitiation through faith in his blood,"Rom.3:25.Ourfaith,therefore,respectingChristasproposedofGodtobe a propitiation,—that is, making atonement for us by sacrifice,—considershimassheddinghisblooduntothatendandpurpose.

8. Thirdly, TheLordChrist entered into the holy place, that is, heavenitself,asahighpriest,andthatwithrespectuntowhatasahighpriesthehaddonebefore;forwhentheapostleteacheththeentranceofChristintoheavenbytheentranceofthehighpriestintothesanctuary,asthatwhichwasaprefigurationthereof,heinstructsusinthemannerofit.Now,thehigh priest was already in office, completely a high priest, before hisentrance into themostholyplace, andwasnot admitted intohis officethereby,astheypretendtheLordChristtohavebeenbyhisentranceintoheaven.Yea,hadhenotbeenahighpriestbeforethatentrance,hewouldhaveperished for it; for the lawwas, thatnoneshould soenterbut thehighpriest.Andnotonlyso,buthewasnot,onpainofdeath,atanytimetogointothesanctuary,butwithimmediaterespectuntotheprecedingsolemndischargeofhisoffice;forhewasnottoenterintoitbutonlyafterhehad,asapriest,slainandofferedtheexpiatorysacrifice,someoftheblood whereof he carried into the most holy place, to complete andperfecttheatonement.Now,iftheLordChristwasnotapriestbeforehisentranceintoheaven,ifhedidnotenterthereintowithrespectunto,andontheaccountof, thesacrificewhichhehadofferedbeforewithout theholy place, in his death and blood-shedding, all the analogy that isbetween the type and the antitype, all that is instructive in those oldinstitutions,isutterlydestroyed,andtheapostle,illustratingthesethingsonebyanother,dothleadusunavoidablyintomisapprehensionofthem.Forwhosoever shall read that, as thehighpriest entered into themostholy place with the blood of bulls and goats, which he had sacrificedwithout, toappear in thepresenceofGod, in likemannerJesusChrist,thehighpriestof the church, calledofGodunto thatoffice,by theonesacrificeofhimself, orbyhis ownblood, entered into theholyplace inheaven,toappearinthepresenceofGodforus,willunderstandthathewasahighpriestandofferedhis sacrificebeforehe soentered into the

heavenlysanctuary,orhemustofferviolenceuntotheplain,opensenseoftheinstructiongivenuntohim.

9. Fourthly, Other priests, who never entered into the sanctuary, weretypesofChristintheirofficeandtheexecutionofit;whichifhewasnotapriest on earth, nor thereon offered his sacrifice or executed his office,they could not be; for nothing they did represented the appearance ofChrist inheaven.Andthis isevident inhisprincipal type,Melchizedek;forhedidsoeminentlyrepresenthimaboveAaronandhissuccessorsasthat he is peculiarly called a priest after his order. Now, Melchizedekdischarged his office entirely, and an endwas put unto his priesthood,beforetherewasanysanctuaryerected, tobearesemblanceof theholyplacewhere intoChrist,ourhighpriest,was toenter.Andwhereasouradversariessaythatheiscalledahighpriestbecauseofanallusionthatwasbetweenwhathedothforthechurchandwhatwasdonebythem,ifhis priesthood and sacrifice consisted in his entrance into heaven andpresenting or offering himself there in glory unto God, there was noallusionatallbetweenitandwhatwasdonebyhimwhomtheScriptureexpresseth ashis principal type,namely, thisMelchizedek,whohadnosanctuary to enter into, whereby there might be any allusion betweenwhathedidandwhatwasdonebyJesusChrist.Moreover,allthepriestsaccording to the law, in all their sacrifices, especially those that weresolemnandstatedforthewholepeople,weretypesofChrist;forwhereasthe original institution of all expiatory sacrifices, or sacrifices to makeatonement for sin, wasmerelywith respect unto, and to prefigure, thesacrificewhichChristwastooffer,withoutwhichtheywouldhavebeenofnousenorsignification,norhadeverbeeninstituted,asbeingakindof worship no way suiting the divine nature without this relation; andwhereastheLordChrist,withrespectuntothem,iscalledthe"LambofGodthat takethawaythesinof theworld,"anda"Lambslain fromthefoundation of the world," as I have proved elsewhere; the priests thatofferedthesesacrificesmustofnecessitybetypesofhiminhis.

Crellius replies hereunto: "Vult Socinus (1.) publica et stata sacrificia,atque imprimis anniversarium, figuram fuisse sacrificii Christi; cæteravero sacrificiorum nostrorum spiritualium. (2.) Nam et nos istiusmodisacrificia, quibus intervenientibus peccata expiantur, seu remissio

peccatorum ex Dei benignitate obtinetur, offerimus: (3.) sacerdotemetiamsummumesseverumChristisummisacerdotistypum,(4.)cæterosvulgares sacerdotes nobis qui etiam sacerdotes sumus, censetrespondere; qua de remirum est si quisquam dubitet, cap. x. adGrot.part.21,p.413."

(1.)ItisacknowledgedthatotherstatedandsolemnsacrificesbesidestheanniversaryexpiationweretypesofthesacrificeofChrist.Butthesewereofferedbytheordinarypriests,asNum.28:15,22,30,29:5,11,16,19,22,and were completed without the most holy place, no entrance into itensuing thereon; for they consisted entirely in the death and blood-shedding of the sacrifices themselves, with their oblation on the altar.How,then,couldtheytypifyChristandhissacrifice,ifthatconsistednotatall inhisdeathandblood-shedding,which theydidrepresent,but inhisentranceintoheaven,andpresentinghimselfthereuntoGod,whichtheydidnotrepresentatall?Thisconcession,therefore,thatthesacrificeofChristwastypifiedbyanysacrificeswhereofnopartnorremembrancewas carried into the sanctuary, destroys the whole hypothesis of ouradversaries. (2.)Nothing thatwedo is, inanysense, suchasacrificeaswherebysinisexpiated.AndalthoughourfaithisthemeanswherebyweareinterestedintheonesacrificeofChristbywhichoursinsareexpiatedonce and for ever, andwe thereby, according untoGod's appointment,obtain the forgiveness of our sins, yet no duties of ours are anywherecalledsacrifices,butsuchasarefruitsofgratitudeforthepardonofsin,receivedbyvirtueofthatonesacrificeofChrist.(3.)Thehighpriestwasatrue,realtypeofChrist,butnothisonlytype;Melchizedekwassoalso,andsowerealltheordinarypriestsofthehouseofAaron,whoservedatthealtar.(4.)Heisgreatlymistakeninhislastassertion,whereofhegivesnootherproofbutonly"Quaderemirumestsiquisquamdubitet;"andthis is, that the priests under the lawwere types of all Christians, andtheirsacrificesofours,andthat"thisbelongethuntotheeconomyofthenewcovenant."ForIdonotonlydoubtof it,butalsoexpresslydeny it,andthatonsuchgroundsaswillleavenoneforadmirationinanysoberperson; for,—[1.]All thepriests of thehouse ofAaronwere of the verysame office with the high priest. Aaron and his sonswere at the sametimecalledto thesameoffice,andsetapart inthesamemanner,Exod.28:1and29:9. If, therefore, thehighpriestwas inhisoffice the typeof

Christ,theotherpriestsintheirofficecouldnotbetypesofus,unlesswehave the sameofficewithChrist himself, and aremademediatorswithhim. [2.] The sacrifices offered by the other priests were of the samenaturewiththatorthosewhichwereofferedbythehighpriesthimself;for although the entrance once a year into the most holy place waspeculiaruntohim,yethehadnosacrificeofanyespecialkind,asburnt-offering, sin-offering, or trespass-offering, peculiar unto him, but theotherpriestsofferedthesame.If,therefore,thesacrificeofthehighpriestwas a type of the sacrifice of Christ, the sacrifices of the other priestscouldnotbetypesofours,unlesstheyareofthesamekindwiththatofChrist,whichisnotyetaffirmed.[3.]Thetruthis,thewholepeopleunderthe lawwere types of believers under the gospel in the highest of theirprivileges,andthereforethepriestswerenotso.Wearenow"kingsandpriests;"andtheapostlePeterexpressingthisprivilege,1Pet.2:5,dothitin thewords spoken of the body of the people or church of old, Exod.19:6.Nothing,therefore,ismorevainthanthissupposition.

Fifthly,TheprincipalargumentwherebyweprovethatChristwasapriestontheearth,istakenfromthenatureofthesacrificewhichheofferedasa priest. But whereas this cannot be duly managed without a fullconsiderationanddebateofalltheproperties,ends,andconcernmentsofthatsacrifice,which isnotourpresentsubjectnordesign, itmust,as itwasintimatedbefore,betransmitteduntoitsproperplace.

10. It remaineth that we consider the pretences and pleas of ouradversariesinthedefenceoftheiropinion.Itisthat,Iconfess,whichtheyhave no concernment in for its own sake, being only a necessaryconsequent of their judgment concerning the office of the priesthooditself.Wherefore, for that themostpart theycontent themselveswithabaredenialthathewasapriestontheearth,theproofoftheirnegationtheymixwiththedescriptionoftheofficeanditsdischarge.Wherefore,toshowhowlittletheyareabletoprovewhattheypretendunto,Ishallrepresenttheirpleainthewordsofoneofthechiefmastersofthatsect,thatthereadermayseewhatisthetruestateofthecontroversybetweenthem and us in this matter, which they industriously endeavour toconceal, and thenconsider theirproofs inparticular.This isValentinusSmalcius, in his bookDeRegnoChrist. cap. xxiii., which is,De Christi

Sacerdotio,whosewordsensue:—

"Deinde considerandum etiam est (1.) totam hanc rem, quæ persacerdotii vocabulum inChristodescribitur, esse figuratam,qua scilicetexplicantur ea quæ sub veteri fœdere olim extabant. QuemadmodumenimsubveterifœdereDeuspontificesessevoluit(2.)quicausampopuliapudDeumagerent:sicetiamquiaJesusChristuscausampopulidiviniin cœlo agit ideo ipse sacerdos, et hoc opus illius, sacerdotium,appellantur.(3.)Potesthoctotumexeoappareresiconsidereturinsola,quodammodo, Epistola adHebraeos, Christi, quatenus sacerdos est, etsacerdotiiejusmentionemfieri;ettamenimpossibileestaliosapostolosin suis scriptis rei tam insignis, sine qua Christi dignitas consisterenequit,nullammentionemfacere."

Ans. (1.) It isnotmuch that I shallobserveon thesewords,and I shalltherein principally respect the perpetual sophistry of these men. It issomewhat plain, indeed, that all things spoken about the priesthood ofChristarefigurative,andnothingrealorproper;andthereforehespeaksofitasathingutterlyofanothernaturethatisintended,onlyinChristitisdescribed"persacerdotiivocabulum,"—"bythisword,thepriesthood."ButthesoberChristianreaderwilljudgewhethertherebenothingbutamereoccasional abuseof thatword intendedby theHolyGhost in thatfullandlargedescriptionwhichhehathgivenusofthisofficeofChrist,its duties, acts, adjuncts, and exercise, with the importance of thesethings unto our faith and consolation. (2.)Who would not think theseexpressions, first concerning the high priest, "Qui causam populi apudDeumageret,""WhoshoulddealwithGodonthebehalfof thepeople,"and then concerning Christ, "Qui causam populi divini in cœlo agit,""Whopleads theholypeople'scause inheaven,"wereso farequivalent,especiallytheonebeingproducedintheillustrationoftheother,asthatthe things signified should, though theybenotof the samekind, yetatleastsomewayorotheragree?Butnosuchmatterisintended;forinthefirstpropositionGodisexpresslyassertedastheimmediateobjectofthesacerdotal actings of the high priest under the law, according to theScripture; but in the latter, "causam populi in cœlo agit," which isascribeduntoChrist,nothingisintendedbuttheexerciseofhisloveandpower in heaven towards his people for their relief,—which is a thing

quiteofanothernature.By thesecontrarysensesofseemingequivalentexpressions,allanalogybetweentheoldpriesthoodandthatofChristisutterlydestroyed. (3.) It is falselypretended that this officeofChrist isnotformallymentionedbyotherdivinewritersbesidestheapostleinthisEpistle unto the Hebrews. He is expressly called a priest in the OldTestamentbythewayofprophecy,andallactsofthisofficeareexpresslymentioned and declared in sundry other places of theNew Testament,whichhavebeenbeforeproduced.Andalthoughitbecomesnotustocallthe Spirit of God to an account, or to expect an express reason to beassigned why he teacheth and revealeth any truth more directly andexpressly in one place of the Scripture than in another,—it being anarticle of our faith that what he doth he doth wisely, and on themostrationalmotives,—yetwearenotaltogether in thedarkuntothereasonwhythedoctrineofthepriesthoodofChristwasmoreopenlyandplainlytaught in this Epistle than in any other place of Scripture. It was theprefigurationofitandpreparationforitwhichthechurchoftheHebrewshadreceivedintheirMosaicalinstitutionswhichwastheoccasionhereof;andwhereasthewholeeconomyoftheirpriesthoodandsacrificeshadnootherendorusebuttoprefigureandrepresentthoseoftheLordChrist,uponhiscomingandtheaccomplishmentofwhatwas typifiedby themthey were to cease and to be removed out of the church. But thoseHebrews, by the long use of them, had contracted an inveteratepersuasionthattheyhadanexcellency,use,andefficacyintheworshipofGod,upontheirownaccount,andwerethereforestilltobecontinuedandobserved.On thisoccasion thedeclarationof thenature anduseof thepriesthood of Christ in the church was not only opportune andseasonable,butnecessaryandunavoidable.Itwasso,thatthoseHebrewswhodidsincerelybelievethegospel,andyetsupposedthattheoldlegalinstitutions were in force and obligatory, might be delivered from soperniciousanerror.Andinlikemanneritwassowithrespectuntothemwho,beingsatisfiedintheircessationandremoval,weretobeinstructedinwhatwasthedesignofGodintheirinstitution,andwhatwastheiruse;wherebytheymightatoncediscernthattheywerenotamereburdenofchargeable and unuseful outward observances, and yet how great andexcellent a glory was exhibited in their stead now under the gospel.Besides,whereasGodwasnowgivingupthewholeScriptureuntotheuseof thechurch,whatbetter seasonoroccasioncouldbe taken todeclare

theharmonyandrelationthatisbetweentheoldtestamentandthenew,the analogy between the institutions of the one and the other, thepreparations that were made in the shadows of the one for theintroduction of the substance of the other, and so at once to present aschemeofdivinewisdomandgraceinboth,thanthisoftheinstructionofthechurchoftheHebrewsintheirtranslationoutoftheonestateintotheother, which was peculiar to them, and wherein the Gentiles had noshare?Thesethings,Isay(withholysubmissiontothesovereignwillandwisdomoftheHolyGhost),renderedthistimeandplacemostconvenientfor the fixing and stating the doctrine of the priesthood of Christ in apeculiarmanner.

But our author adds: "Quod igitur ipse Christus, cum adhuc mortalisesset, promisit, 'se futurum cum suis singulis diebus usque adconsummationem seculi;' 'se eos non relicturum orphanos,' sed 'eisdaturum os et sapientiam, cui nemo possit resistere;' et quod idem exmortuis resuscitatus dixit Johanni, 'Ne metuas, ecce vivo in seculaseculorum;'etdivoPaulo, 'Nemetuas,sedloquereetnontace,quiaegotecum sum;' quod denique apud apostolos est, Jesum Christum caputesse ecclesiæ, et ecclesiam esse ejus corpus, ecclesiam ab eo foveri,Christumnos liberarea futura ira,hocestauctoriEpistolæadHebræosJesum Christum pontificem nostrum esse." Add, hereunto what heinstructsusinalittleafterwards:"IpseChristusetsacerdosfactusestetoblatio; hoc est, absque figuris loquendo; quando Christus in cœlumascendens factus est immortalis et cumDeo habitare cœpit in loco illosanctissimo; cœpit nostræ salutis curam talem gerere, qualem segesturumanteapromiserat."

Ans. This is in some measure plain dealing, and needful to the causewherein these men are engaged; for although no great matter, at firstview,seemstobecontainedherein,yetuponthetruthofwhatheaversdepends all the opposition they make unto the real sacrifice andsatisfactionofChrist.Hence,therefore,itisevidentwhatisthetruestateof the controversy between these men and us about the priesthood ofChrist.Itisnot,indeed,aboutthenatureofthatoffice,noraboutthetimeandplaceofitsexercise,thoughtheyneedlesslycompelustotreataboutthemalso;butthesolequestionis,whetherChristhaveanysuchofficeor

no.Forifthisbealltheygrantwhichthismanasserts,asindeeditis,—namely,"ThattheLordChrist,upontheaccountofsomeactingsofhis,whicharenooneofthemproperlyorpeculiarlysacerdotal,isonlycalledahighpriestfigurativelybytheauthoroftheEpistletotheHebrews,"—thenindeedheneitherhathnoreverhadanysuchofficeatall.Andthisisthe true state of our controversywith them, andwith all bywhom thesatisfactionofChristisdenied,namely,whetherhebethehighpriestofthechurchorno.AndhereintheHolyGhosthimselfmustanswerforusandourprofession.

This, then, is the substance of what they intend: The power, love, andcare which the Lord Christ exerciseth in heaven towards his churchmakes him to be figuratively called our high priest; and in the samemannerheissaidtoofferhimselftoGod.Butwhence,then,comesittopass, that whereas, according to the notion and understanding that isgiven us of the nature of these things (priest and sacrifice) in theScripture,—suiteduntotheapprehensionofallmankindaboutthem,andwhichtheyanswerortheyarenothing,—thereisnosimilitudeorlikenessbetweenthemandwhatChristwasanddid,theyareexpressedbytheseterms,whichareapttoleaduntothoughtsofthingsquiteofanotherkindthan(asitseems)areintended?Whythis,saithSmalcius,was"exnimiofigurateloquendistudio,"—"outofanexcessivedesireintheholywritersto speak figuratively;" an accountwhichwhether anywisemanwill, orgood man ought to be satisfied withal, I do much question. And yet,according to Smalcius, they much fail in their design. For whereas nowise man doth ever use figurative expressions unless he judge themnecessary tosetoff the thingshe intends toexpress,and togreaten theapprehension of them, it is, if we may believe this author, unhappilyfallenoutotherwisewiththewritersoftheNewTestamentinthismatter;forinsteadofheighteningorenlargingthethingswhichtheyintendedbyalltheirfigurativeexpressions,theydobutlessenordiminishthem.Forso he informs us: "Hoc tum ob alias causas, tum ob hanc etiam hicprimumannotare voluimusut sciamus in istis figurate loquendimodis,quantumvis fortasse cuipiam videri possit, Christo summam in cispræstantiam tribui; tamen minus ei tribui quam res est." No men,certainly,couldeverhavesteeredamoreunhappycourse.FornodoubttheydesignedtoexpresstheexcellencyofChristandtheusefulnessofhis

mediation in these thingsunto the church;but in thepursuit of it theywhollyomitthoseplainandproperexpressionswherebytheymighthavefully declared it, to the comfort of the church and the establishment ofour faith, and betake themselves absolutely unto such figurativeexpressions as whereby the dignity of Christ is diminished, and less isascribed unto him than is due. Certainlymen have used tomake theybold with the Scriptures and their own consciences who can satisfythemselveswithsuchimaginations.

Butyetwhenallisdone,allthis,ashathbeenmanifestedbeforewillnotserve the turn, nor disprove our assertion, that the Lord Christ was apriestwhilstontheearth;forallthethingswhichtheythusascribeuntohimwere thendischargedbyhim.Whereforewe shall further considerwhatdirectoppositiontheymakethereunto.

11. It isnomatteratallwhomwefixupontocall toanaccountherein.Theirwitsarebarreninapeculiarmanneronthissubject,sothattheyallsay the same things, one after another, without any considerablevariation. The reader, if he please, may satisfy himself herein byconsulting Socinus, Volkelius, Ostorodius, Smalcius, Moscorovius,Crellius, and Schlichtingius, in the places before cited. I shall thereforeconfinemyselftohimwhohathlastappearedinthedefenceofthiscause,and who seems to have put the newest gloss upon it. This is Lud.Woolzogen., in his Compend. Relig. Christianæ, sect. 51, whose wordsensue:—

"Præterea etiam hoc nobis paucis attingendum est quod sacerdotaleChristimunusnonbeneintelligantilliquistatuuntChristumsacrificiumexpiatoriumpropeccatisnostrisincruceperegisseetabsolvisse.Naminveteri fœdere, cujus (1.) sacrificia fuere typi sacrificii Christi, non fuitfactum sacrificium (2.) expiatorium inmactatione victimæ seupecudis,sed tantum fuit præparatio quædam ad sacrificium. Verum in eo (3.)consistebat sacrificium quando pontifex maximus cum sanguineingrediebatur in sanctum sanctorum, atque. (4.) eum Deo offerebat etsacrificabat.Sacrificareenimproprienonest(5.)mactare,sedofferreetDeosacrare."

Ans. (1.) It is acknowledged that the sacrifices under the old testament

were types of the sacrifice of Christ; that is, all of themwere sowhichwere expiatory or appointed to make atonement. Although, therefore,thesemenarewary,yettheystandinsuchanunstableandslipperyplaceasthattheyoftenreelandbetraythemselves;forifallexpiatorysacrificeswere types of the sacrifice of Christ, most of them being perfect andcompletewithoutcarryinganyof theirblood into thesanctuary, thatofChristmust be so before his entrance into heaven. (2.) As forwhat heaffirmsoftheexpiatorysacrifice,—thatis,theanniversarysacrificeontheday of expiation,—that it consisted not in the slaying of the sacrifice,whichwasonlyacertainpreparationthereunto,itiseithersophisticalorfalse. It issophistical, ifby"mactatiopecudis"he intendonlythesingleact of slaying the sacrifice: for so it is granted that was not the entiresacrifice, but only a part of it; the oblation of it on the altar was alsorequiredunto itsperfection.But it is false, if he intend therebyall thatwasdoneintheofferingofthebeast,namely, itsadductiontothealtar,itsmactation,theeffusionofitsblood,thesprinklingthereof,thelayingof the offering on the altar, the consumption of it by fire,—all whichbelongedthereunto.Allthesethings,evenallthatprecededtheentranceof thehighpriest into themostholyplace,aredistinguished fromwhatwasdoneafterwards,andaretobeconsideredunderthatheadwhichhecalls the slaying of the victim. But then his assertion is false, for thesacrifice consisted therein, as we have proved. (3.) That the expiatorysacrificedidnotconsistintheentranceandappearanceofthehighpriestinthemostholyplacewiththebloodofthebeastofferedismanifestfromhence,becausehewascommanded tooffer thebeast insacrificebeforehisentrance intothesanctuary,whichwasaconsequentof thesacrificeitself,andrepresentedtheeffectsofit.(4.)ThatthehighpriestsacrificedtheblooduntoGod in the sanctuary, asheaffirms, is anassertion thathathnocountenancegivenunto it in theScripture,norhath it so fromany common notion concerning the nature of sacrifices; and theatonement that is said to be made for the most holy place by thesprinkling of the blood towards the mercy-seat was effected by thesacrificeasofferedbefore,whereofthatceremonywasasignandtoken.(5.)That tosacrificeand toslayare thesame in theoriginal, soas thatboththeseactions,—thatis,sacredandcommonslaying,—areexpressedofttimes by the same word, I have before demonstrated. But withal Igrantthatuntoacompletesacrificetheensuingoblationonthealtarwas

alsorequired.HencewasthesacrificeofferedandconsecrateduntoGod.

Butheendeavourstoconfirmhisassertionwithsometestimoniesofourapostle: "Et hoc est quod ait auctor Epistolæ ad Hebræos: (1.) 'Insecundum tabernaculum' (id est, in sanctissimum sacrarium) 'semelquotannis solus pontifex, non absque sanguine ingreditur quem offertpro seipso et pro populi ignorantiis,' Heb. 9:7, quibus verbis elucetpontificem maximum tum demum sacrificasse, et obtulisse quandosanguinem intulit in sanctissimum sanctuarium, et cum eo coramDeoapparuit.Hæcapparitio acoblatio,demum(2.) expiatio et redemptio apeccatis consenda est. Ita igitur in Christo quoque qui et pontifexmaximus et simul etiam victima esse debuit mactatio corporis ejus incruce,nihilaliudquampræparatiofuitadverumsacrificium.Sacrificiumautem ipsumperactum est tum, cum in sanctuarium cœleste ingressusest cum proprio sanguine suo, ibique Deo seipsum tanquam victimamobtulit et exhibuit, necnom tanquam æternus pontifex pro nobis apudDeumintercedit,nostramexpiationemprocurat."

Ans.(1.)Iunderstandnottheforceoftheprooffromthistestimonyuntothepurposeofourauthor.Thehighpriestdidenter into themostholyplacewiththebloodofthesacrifice.Whatwillthenceensue?Haditbeencommon blood before, and now first consecrated untoGod, somethingmightbe collected thence in compliancewithhisdesign;but itwas thebloodofthesacrificewhichwasdedicatedandoffereduntoGodbefore,thebloodofthesacrificethatwasslain,whichwasonlycarriedintothemost holy place and sprinkled there, as the representation of its virtueandefficacy.Inlikemanner,JesusChrist,theLambofGodthatwasslainand sacrificed for us, after he had through the eternal Spirit offeredhimself unto God, procuring thereby redemption for us in his blood,enteredintoheaven,thereinthepresenceofGodtorepresentthevirtueof his oblation, and by his intercession (prefigured not by the offering,butbythesprinklingofblood)tomakeapplicationthereofuntous.(2.)Redemptiondid innosense follow theappearanceof thehighpriest inthemost holy place typically, nor the entrance of the Lord Christ intoheaven really; but it is constantly assigned unto his death and blood-shedding,—which invincibly proves that therein alone his oblation ofhimself did consist. See 1 Pet. 1:18, 19. Expiation may be considered

eitherinrespectofimpetrationorofapplication.Inthefirstregarditdidnotfollow,butprecedetheentranceofthehighpriestintothemostholyplace, for the sacrificewas offeredwithout tomake atonement for sin;andthesameatonementwasmadeinsundrysacrificeswhosebloodwasneversprinkledinthemostholyplace.Inthelattersensealoneitmaybesaidtofollowit,whichwecontendnotabout.

HisnexttestimonyisfromHeb.9:11,12,thewordswhereofheonlycites,withoutattemptinganyimprovementorapplicationofthem:"ButChristbeingcomeanhighpriestofgoodthingstocome,byagreaterandmoreperfect tabernacle, not made with hands, that is to say, not of thisbuilding;neitherbythebloodofgoatsandcalves,butbyhisownblood,he entered in once into the holy place, having obtained eternalredemption."

Had he attempted any proof from these words, he would have foundhimself at a loss where to have fixed the argument. Wherefore, hecontentshimselfwith thebare soundof thewords, supposing thatmayseem to favour his pretension. For it is plain from this text,—(1.) ThatChrist entered into heaven as our high priest, and not that he mightbecome so;which is sufficient to scatter all his imaginations about thisofficeofhis.(2.)Thatheenteredintoheaven"byhisownblood,"whichwasshedandpouredout inhissacrificebeforethatentrance; forreallyhecarriednobloodwithhim,asthehighpriestdidofold,butonlywasaccompaniedwiththeefficacyandvirtueofthatwhichwasshedbefore.(3.)Heissaidtohave"obtainedeternalredemption"beforehisentranceinto heaven, that being expressed as past upon his entrance; whichinvinciblyprovesthathissacrificewasantecedentthereunto.

HislasttestimonyisHeb.8:4,whichmostofthemmakeuseofastheirshieldandbucklerinthiscause:"Forifhewereonearth,heshouldnotbeapriest,seeing that therearepriests thatoffergiftsaccordingto thelaw." But the plain design and intention of the apostle allows them norelief from thesewords.He had proved invincibly that the Lord Christwastobe"anhighpriest,"andhadshowedinsomeinstancesthenatureofthatofficeofhis.Here,toconfirmwhathehadsodeclared,helaysitdown, by theway of concession, that if therewereno other priesthoodbutthatwhichisearthlyandcarnal,orwhichbelongeduntotheJudaical

church,hecouldnothavebeenapriestatall,whichyethehadprovedthatitwasnecessaryheshouldbe.Andthereasonofthisconcessionheadds, from the possession of that office by the priests of the house ofAaron,andtheenclosureofitsproprietyuntothem,asverse5.Henceitunavoidably ensues thathemusthave apriesthoodof another kind, ordifferentfromthatofAaron,whichheexpresslyassertsashisconclusion,verse6.Apriesthemustbe;apriestaftertheorderofthemwhoofferedgiftsaccordingtothelawhecouldnotbe:andthereforehehadanother,andthereforeamoreexcellent,priesthood.

12.Untothesetestimonies,whicharecommonlypleadedbythemall todeprivetheLordChristofthisoffice,atleastwhilsthewasontheearth,Ishall add the consideration of one, with the argument from it, which IfindnotinsistedonbyanyofthembutonlySmalciusalone:DeReg.Chr.cap.xxiii.,"HancChristioblationemauctorEpistolæadHebræosvolensinnuere, et aperte demonstrare eam tum demum esse perfectam cumChristus in cœlum ascendit, ait, 'Talemdecebat nos habere pontificem,sanctum, labe carentem, impollutum, segregatum a peccatoribus, etexcelsiorem cœlis factum;' et Paulo infra ait, 'Jesum Christumsemetipsum Deo immaculatum obtulisse per Spiritum æternum;'intelligensper ista epitheta, 'Sancti, labe carentis, impolluti, segregati apeccatoribus, et innocentis,' non Christi sanctitatem quoad mores, hacenim semper perfecte Christus fuit præditus, etiam antequam pontifexnosterfactusest,sedeamsanctitatemquæChristinaturamrespicit.QuæChristi natura, quamdiu in terris fuit, qui fratribus per omnia fuitassimilatus infirmitati et mortalitati obnoxia fuit; nunc vero ab ea inomnemæternitatemliberaest."

Ans. (1.) These properties of "holy, harmless, undefiled, separate fromsinners," which the apostle ascribes unto our Lord Jesus as our highpriest,Heb.7:26,asalsohisofferinghimself"withoutspot,"chap.9:14,thismanascribesuntoChrist as exalted inheaven, in contradistinctionuntowhathewaswhilstontheearth;forthencehetakethhisargumentthathewasnotapriestwhilsthewasontheearth,namely,becausehewassoholy,harmless,undefiled,andseparate fromsinners, inheaven.Now, if it do not hence follow that he was impure, defiled, guilty, likeother sinners,whilst hewas on the earth, yet it doth undeniably,—and

that is thematter contended for,—that hewas not holy, harmless, andundefiled, in the sense here intended by the apostle. How this can befreedfromopenblasphemyIamnotabletodiscern.

(2.)Heisnotsecuredbyhisensuingdistinction,thattheLordChristwasbefore,whilstontheearth,perfectlyholyastohismanners,butthattheepithets here used respect his nature: for, not to assign all thesepropertiesuntothenatureofChristfromtheinstantofhisconception,ortodenythemtobelongthereunto,isnolesscontrarytotheScriptureandreallyblasphemousthantodenyhimtohavebeenholywithrespectuntohislifeandconversation;forhewasthe"holything"thatwasbornoftheVirgin, and ashewas bornof her, by virtue of themiraculous creationand sanctification of his nature in the womb, whereof I have treatedelsewhereatlarge.

(3.)Hereisasuppositionincluded,thatallthedifferencebetweenChristand us, whilst he was in this world, consisted only in the use of hisfreedomuntotheperfectobediencewhereinwefailandcomeshort.Thathisnaturewasabsolutelyholyandimpeccable,ourssinfulanddefiled,iscastoutofconsideration;andyettodenythisdifferencebetweenhimandusisnolessblasphemousthanwhatwebeforerejected.

(4.) Christ in this worldwas indeed obnoxious to sufferings and deathitself, as having a nature, on that account, like unto his brethren in allthings.Buttosupposethathewasobnoxiousto infirmityandmortalitybecause he was not yet holy, harmless, undefiled, and separate fromsinners,isinjuriousuntohisperson,andderogatoryfromhislove;foritwasnotfromthenecessityofhisownconditioninhumannaturethathewasexposeduntosufferingsoruntodeath,buthebecamesobyvoluntarycondescension for our sakes, Phil. 2:5–8.We are obnoxiousunto thesethingsonourownaccount,heonlyonours.

(5.)InthedeathofChrist,whenheshedhisblood,hewasἀμνὸςἄμωμοςκαὶἄσπιλος,"alambwithoutspotandwithoutblemish,"1Pet.1:19;andheissaidtoofferhimselfἄμωμοντῷΘεῷ,"withoutspottoGod,"Heb.9:14.Hewasthereforenolesssobeforeandinhisdeaththanafter.Anditisasurprisal,tobeput,byoneprofessinghimselfaChristian,totheworkofprovingtheLordChristtohavebeen,inhisentirenature,inthisworld

holyandharmless.

(6.)Hedothnot in the least relievehimself fromthose impietiesbyhisensuingdiscourseonEph.5:26,27,"Thathemightsanctifyandcleanseitwiththewashingofwaterbytheword,thathemightpresentittohimselfagloriouschurch,nothavingspot,orwrinkle,oranysuchthing;butthatitshouldbeholyandwithoutblemish."Hecontendsthatthemakingofthechurch"holyandwithoutblemish"inthisplaceconcernsitsglorifiedstate,becauseitistherewithalsaidtobea"gloriouschurch."Inthesamesense,therefore,asheaffirmeth,isChristsaidtobe"holy"whenhewas"glorified,"andnotbefore.Butheaddshereintotheweightandnumberofhisprecedingenormities:forinwhatsensesoeverthechurchissaidtobemadeholyortobesanctified,whetheritbeingraceorasinstatedinglory, it is sobybeingwashedandcleansed fromthespots, stains,andfilthwhichoriginallyithad;buttoascribesuchasanctificationormakingholyuntotheLordChrististhehighestblasphemyimaginable.

We may therefore firmly conclude, with the whole church of God,accordingunto theScriptureand thenatureof the thing itself, that theLordChristwasapriestandexecutedhispriestlyofficewhilsthewasonthe earth, even thenwhen he offered up himself untoGodwith strongcriesandsupplicationsathisdeathonthecross.

13.SECONDLY,Thatwhichyet remains,asbelonginguntoourpresentdesign, is the consideration of the direct and immediate object of thesacerdotal actings of Christ, or the exercising his mediatory power byvirtue of his priestly office. This we have declared before and proved,namely,thatitisGodhimself.Ourmeaningis,thattheLordJesusChrist,asthehighpriestofthechurch,actsonitsbehalfwithGod,doingthosethingswhichare tobedonewithhim,according to thecovenantbeforeexplained.AsakingandprophetheactsinthenameofGodtowardsus;asapriestheactstowardsGodonourbehalf.ThisthewholeeconomyoftheAaronicalpriesthooddothconfirm,andtheverynatureof thegreatdutiesofthisoffice,oblationandintercession,donecessarilyinfer.DothChristofferhimselfinsacrificeuntoGod,oruntous?DothheintercedewithGod,orwithus?Itisnosmallevidenceofthedesperatecauseofouradversaries, that they are forced to put uncouth and horrid senses onthesesacerdotalduties,toaccommodatethemuntotheirsentiments.So

afterthatSmalciushathtoldusthatthesethingswerethusexpressedinScripture "ex nimio figurate loquendi studio," so traducing thewisdomand sobriety of the penmen thereof, he adds in the explication of thatfigurativeexpression,ashewouldhaveit,ofChrist'sintercession,"Cumigitur de Christo dicitur eum pro nobis interpellare, aliud nihil diciturquameumpotentiaillasuasibidatacuramnostrigerere."Itisnoteasilyconceivable how a greater violence can be offered unto a sacredexpression.BysuchinterpretationsitispossibletoputanorthodoxsenseonallthewritingsofSmalcius.ButinthevindicationofhisexpositionofChrist'sintercessionheadds,"ThatthepowerwhichChristexercisethinhiscareofthechurch,andallhisactingstowardsit,hereceivedofGod,andthereforeintheuseofitheissaidtomakeintercessionforus;"—thatis,hedothonething,andissaidtodoanother!Whathedothisnotsaid,—namely, thatheactshispower towards thechurch;andwhathedothnot,thatheissaidtodo,—namely,tomakeintercessionwithGodforus.Theargumentswherebyweconfirmthetruthassertedhavebeenbeforedeclared and confirmed. Wherefore, to put a close unto this wholedisputation, and to give the reader a specimen of the subtlety andperpetual tergiversation of our adversaries in this cause, wherein alsooccasionwill be administered further to explain sundry things relatinguntothisofficeofChrist, Ishallexaminestrictly thewholediscourseofCrellius on this subject, and therein give a peculiar instance of thesophistical ability of thesemen in evading the force of arguments andtestimoniesfromtheScripture.

14.GrotiusprovesthatthefirstactingsofChristasapriestweretowardsGod, from Heb. 5:1, and chap. 8:3, whereunto Crellius replies, cap. x.part.3,p.474,"Postremahæcverbaitasuntcomparata,utperseSocinisententiæ non repugnent, Grotium nil juvent. Fatetur enim Socinusquoque et satis clare docet auctor D. Heb. 2:17, actionem Christi quasacerdos est, et sic ejus sacrificium expiatorium esse ex eorumnumeroquæprohominefiantapudDeum;utaliahicdeductione,cumdeChristisacrificio quæratur, non fuerit opus. De sensu ergo quæritur, cum deverbisconstet."

Ans.(1.)TheagreementwhichhepretendsbetweenGrotiusandhimselfinthismatter,astothewordsoftheapostle,isenough,withsobermen,

to put an end unto the whole controversy. The question is, WhetherChrist,asahighpriest,didactprincipally towardsGod,or towardsus?'TowardsGod,'saiththeapostle,andGrotiusfromhim.'Weareagreed,'saithCrellius,'aboutthesewords;allthequestionisabouttheirsense.'Ashow? 'Namely, whether they signify that Christ exerciseth this officetowards God, or towards us;' for this is that which, after a longtergiversation, he comes unto: Pag. 477, "Talem hac in parte Christiactionemesseaperteindicatapostolusquæcircanosprimoverseturnonvero circa Deum;"—"The apostle intimateth plainly, that such is the(sacerdotal) acting of Christ in this matter that it is first exercisedtowards us, and not towards God." Whatever, therefore, is otherwisepretended, the question between him and us is about the wordsthemselvesandtheirtruth,andnotabouttheirsenseandmeaning.Forifit be true that theLordChrist καθίσταταιὑπὲρἀνθρώπωντὰ πρὸς τὸνΘεόν, "is appointed as a priest for men," (or on their behalf,) "in thethingsbelonginguntoGod,"ortobedonewithGod,Heb.5:1,andthatinanespecialmanner,εἰςτὸπροσφέρεινδῶράτεκαὶθυσίας,chap.8:3,"tooffergiftsandsacrificesuntoGod,"thewholesenseisgrantedwhichwepleadfor.Ifheisnotsoappointed,ifhedothnotdoso,—thatis,ifhewasnot ordained to act with God in the behalf ofmen, if he did not offersacrificeforthemortheexpiationoftheirsins,—thenarenotthesewordstrue,anditisinvaintocontendaboutthesenseofthem.(2.)Ishallonlyfurther observe the sophistry of that expression, "ActionemChristi quasacerdos est,"—"That action of Christ whereby he is a priest;" for heintends that Christ is only denominated a priest from some action hedothperform,whereasintruthheperformsthoseactionsbyvirtueofhispriesthood,andcouldnotperformthemwerehenotapriestinoffice.

Having laid this foundation, Crellius enters upon a large discourse,wherein he doth nothing but perpetually divert from the argument inhand,andbyamultitudeofwordsstrivetohidehimselffromthesenseofit.Takehimwhenhesupposethhimselfoutofitsreachandhespeakethplainly.Sohedoth,Lib.deCaus.Mort.Christi,pag.7:"CumconsideraturChristus ut sacerdos, etsi similitudinem refert ejus qui Deo aliquidhominum nomine præstet, si tamen rem ipsam penitius spectes,deprehendes eum talem esse sacerdotumquiDei nomine aliquid nobispræstet;"—"WhenChristisconsideredasapriest,althoughhebearsthe

likenessofonethatdothsomethingwithGodonthebehalfofmen,yet,ifyoulookmorenarrowlyintothematteritself,youwillfindthatheissuchapriestwhoactstowardsusinthenameofGod."Ifwemaybutholdhimtothisplaindeclarationofhismind(which, indeed,hemustkeeptoorlose his cause), the vanity and tergiversation that are in all his otherevasionsandpretenceswillbeevident.

15.Butbecausewehaveresolvedonaparticularexaminationofallthatcanbepretendedinthismatteronthebehalfofouradversaries,wemayconsider his plea at large in his own words: "(1.) Grotius ita verba eaproculdubio intelligit, ac si dictum esset sacrificiis moveri Deum, uthominibusbenefaciat,etexpiatoriisquidem,utremissionempeccatorumiisconcederevelit.(2.)HocsiineamsententiamaccipiaturinquamaliasGrotiushujusmodiverbainnostronegotiosumeresolet,utsignificet,(3.)Deum iratumac pœnas expetentem, ita tamenut non aversetur omnesirædeponendærationes,sacrificiisplacari,etadignoscendumflecti.(4.)Non est id de omnibus sacrificiis expiatoriis, etiam proprie dictisadmittendum, imode iisquæproprie itaappellantur, (5.)Minus,quamde aliis ab homine profectis precibus scilicet, pœnitentia, animihumilitateseucordisacspirituscontritione.(6.)Nequeenimsublegeeopacto Deummovebant sacrificia ab ipso præscripta præsertim semper:sed cum Deus jam antea decrevisset se intervenientibus illis sacrificiisdelictaetlapsusvellecondonare,iisoblatis,(7.)videcretiistiuseffectusilleapudDeumconsequebatur,etiamsiisactunonirasceretur,imoideopotiusofferebantursacrificia,ne,sifortenegligerentur,irasceretur,quamutjamiratusplacaretur.Quodsivocemmovendi,etcæteraseisimiles,eomodo hic accipias, quem nos alibi etiam explicuimus, ut significentconditione præstita apud Deum efficere, ut in decreti sui effectumhominibus benefaciat, et reatumpeccati deleat pœnamque avertat, siveper se, ut sub lege, sive per alium ut novi fœderis tempore, id quodGrotiusait,tumdesacrificiislegalibus,tumetiamdemorteChristi;(8.)quamsacrificium,etquidemexpiatoriumessefatemur,licetperseinhocgenerenondumperfectum,verumest."

Ans.(1.)Therewasnoneedatallofthislargeandambiguousrepetitionof the whole state of the controversy about the nature and use ofsacrifices in this place, where the argument concerned only the proper

objectofChrist'ssacerdotalactings.AndheknewwellenoughthemindofGrotius,as to thesenseofwhatheasserted;only itwasnecessary toretreat into this long diversion, to avoid the force of the testimoniesproduced against him. (2.) The sense which we plead for, as to theexpiationofour sinsbyJesusChrist, isplainandevident.Godwas theauthor and giver of the law and the sanction thereof; the supreme,righteous,holyrector,governor,judgeofallpersonsandactionsrelatingthereunto; thedispenser of the rewards andpunishments, according tothe senseand sentenceof it.Man transgressed this lawby sin, anddidwhatlayinhimtherebytocastoffthegovernmentofGod.Thisrenderedhim obnoxious unto the sentence, curse, death, and punishment,threatenedinthesanctionofthelaw;whichGod,astherighteous,holy,supreme governor of all, was, on the account of his righteousness,authority, andveracity,obliged to execute.This respectofGod towardsthetransgressorsofhislawtheScripturerepresentsunderthenotionandexpressionofhisangeragainstsinandsinners;whichisnothingbuttheengagementofhisjusticetopunishoffenders.OnthisaccountGodwouldnot,andwithouttheviolationofhisjusticeandveracitycouldnot,forgivesin, or dismiss sinners unpunished, without an atonementmade by anexpiatorysacrifice;whereinhisjusticealsowastobesatisfiedandhislawtobefulfilled.AndthiswasdonebythesacrificeofChrist,accordingtothetenorandcompactbetweenGodandhimbeforedescribed.(3.)TheadvantagethatCrelliusseeksfromthewordsofGrotius,intheentranceof his discourse, of God's being "angry with sinners, yet not so as todeposeallthoughtsofreconciliation,"willstandhiminnostead;forheintendednomorebythem,butthatalthoughGodwasprovoked,astherighteousgovernorofhiscreatures,yethedeterminednotabsolutely todestroythem,whenhehadfoundaransom:thatis,providedhisjusticewere satisfied,hishonour repaired,his law fulfilled,—allwhichhisownholinessandfaithfulnessrequired,—hewouldpardonsin,andtakeawaythe punishment from sinners. That whereby this was done was thesacrifice of Christ; whose object, therefore, must be God himself, andconsequently he is so of all his sacerdotal actings. (4.) All expiatorysacrificesdid,intheirwayandkind,procuretheremissionofsinsbytheway of atonement, and not otherwise. Nor can Crellius give any oneinstancetothecontrary.Theirfirstandprincipaldesignwastoatoneandpacify anger, or to turn away wrath and punishment as due from the

displeasure of God; and therefore their first effect was towards Godhimself. (5.) The means on our part for the obtaining of the actualremission of sin, and a sense thereof in our consciences, as prayer,repentance,humiliation,contritionofheartandspirit,arenotmeansofmakingatonement,wherein there isalways thenatureofcompensationandsatisfaction.IfweapplyourselvesuntoGodbythemuntoanysuchpurpose,orrestuponthemuntothatend,werenderthemuseless,yea,an abomination. Yea, they are all enjoined unto us on supposition ofatonementmadeforsininandbythebloodofChrist;andsotheywerefrom the foundationof theworld.From the givingof the first promise,whereintheLordChristwasa"lambslain,"astotheefficacyofhisfutureoblation,Godforgavesinsforhissake,andnototherwise.Andthedutiesenjoined us in order unto actual remission, or a sense of it in ourconsciences,arealltobefoundedinthefaithofthatatonement,whichissupposed,andistobepleadedinthemall;forinChristaloneitisthatwehave"redemptionthroughhisblood,eventheforgivenessofsins."Butallthis is a diversion from the present argument and inquiry, whichconcernsonly theproperobject of the sacerdotal actingsofChrist, andnotthenatureofhissacrifice,whichshallbespokenuntoelsewhere.Andthose very dutieswherebywemake application for actual remission orpardon,upontheatonementmade,haveGodfortheirobjectalso;andsomusteverythingwhichhathaninfluenceofanykindintothepardonofsin. (6.) The account he gives concerning the influence of expiatorysacrifices in procuring the pardon of sin is false and sophistical. ThatGod, not being angrywith sin, should decree that upon the offering ofsacrificeshewouldpardonit,andwouldhavesuchsacrificesoffered,notbecausehewasangry,butthathemightnotbeso,isavainimagination;forallsacrificeswereofferedforsinsthatwerepast,andallapplicationwe canmake unto God by the sacrifice of Christ for the pardon of sinrespects it as past. And therefore were sacrifices instituted to makeatonement; that is, to avert and turn awaywrath already deserved andduetotheoffender.Tosaythiswasdone,notbecauseGodwasangryatsin, but that he might not be so, when it was already committed, isinconsistentwithtruthandreason:forGodisangrywithsinbecauseitiscommitted;andifhebenotso,heisneverangrywithit.Thatwhichweintend hereby is, that he forbids every sin, and hath annexed athreatening of punishment unto that prohibition.This is his anger. (7.)

Thatexpression,"videcreti,"thatGodpardonssinbyvirtueofhisdecree,containssundrysecretsof thesemen'sdoctrine.For it is intimated thatall that belongs unto the expiation of sin by sacrificeswas amere freeconstitution;nothinginthem,nothingwhichtheyhadanyrespectunto,orintheatonementmadebythem,wasanywaynecessaryontheaccountoftherighteousnessorholinessofGod.ForthisdecreeofGodisnothingbutavoluntaryconstitutionofthisorderofthings,thatsacrificesshouldgo before remission, and not contribute any thing thereunto. There istherefore nothing in that discourse, "Conditione præstita apud Deumefficereutvidecretisui,"etc.,butthatsacrifices,byGod'sappointment,were an act of worship antecedent to the remission of sins. It is true,thereisnothingdone, inthewholematteroftheexpiationofsin,but itdependsonGod'sdecreeandappointment;butthethingsdisposedofbyvirtueofthatdecreehavethisrelationonetoanother,thatthesacrificeofChristshallbe,andis,theprocuringcauseofthepardonofsin.Godmaythereforebesaidtopardonsin"indecretosuo,"astheoriginaldisposingcause;buthedothitnotwithoutrespecttothesacrificeofChrist,asthemeritorious procuring cause. It is not, therefore,merely an antecedentcondition,makingwayfortheaccomplishmentofavoluntarydecree;butit is amoral cause, appointed of God in his decree for the effecting ofpardon.(8.)IwonderwithwhatconfidencehehereaffirmsthatthedeathofChristwasanexpiatorysacrifice,whenheknewhimselfthathedidnotbelieveitsotobe.ThatChristofferedbutonesacrificeboththeyandweagree.Butthatthiswasnotinhisdeath,thatitwasinheaven,whenhepresentedhimselfuntoGod,—thatindeeditconsistsinthepowerwhichhehath,asglorifiedandexalted,tofreeusfromthepunishmentdueuntosin,—isthesumofwhathepleadsforinthispartofhisbook.BothhereandelsewhereheendeavourstoprovethatChristwasnotapriestwhilsthewasontheearth,thathisdeathwasonlyaprerequisitecondition(andsowashislifealso)untotheofferingofhimself.Butfromalltheseopencontradictionshesheltershimselfbysayingthatitwasnotasyetperfectinthiskind.Butwhydothhesaythatitwasnotaperfectsacrifice,whilehebelievesthatitwasnoneatall?Orifitbenotaperfectsacrifice,wasitapartoftheperfectsacrificethatwasafterwardscompletedinheaven?Ifitwasso,thenwasChristapriestwhilsthewasontheearth,—thendidheoffer himself unto God in his death,—then was God the object of thatsacerdotal act, aswe contend and plead for. If these things belong not

unto it, then it was neither a perfect sacrifice nor imperfect, neithercompletenorincomplete,neitherpartofasacrificenorthewhole;whichweshallfindhimgrantinginhisnextwords:—

16. "Sed si loquaris de (1.) sacrificio seu oblatione Christi expiatoriaperfecta,quamincœlisperagit,quamqueD.auctoradHeb.explicat,etGrotiusquieamostensionisappellat,agnoscit;deeaaliquidampliusdicidebet. (2.) Neque enim ea ad remissionem peccatorum intervenit,tanquam nuda quædam conditio, aut res ad alterum tantum, quiremissionemreipsapræstet,aliquarationeimpellendumcomparata;sedpotissimum tanquam vera causa efficiens quæ vi sua remissionempeccatorum nobis a Deo decretam præstat; et efficacia sua eorum vimquam ad nos damnandos et divinis suppliciis obnoxios reddendoshabent,extinguitacdelet."

Ans. As the former discourse was a mere diversion from the presentquestion and argument, so this is partly a begging of the question ingeneral, and partly a concession of what he labours to avoid theinconvenienceof.For,—(1.)Itisaplainbeggingofthemainquestion,tosay and suppose that the perfect expiatory sacrifice of Christ consistedonly inwhat he performed in heaven; the contrarywhereuntowe havesufficiently provedbefore, andwhich they shall never evincewhilst theScripture is owned to be the word of God. (2.) The latter part of hisdiscourseplainlygrantswhathewouldseemtodeny,butproves itnot.HedeniesthatthesacrificeofChristrespectsGodsomuchasaconditionpre-required unto the forgiveness of sin. But he will have it to be theefficient cause of pardon; that is, the Lord Christ, being intrustedwithpower from God unto that end and purpose after his ascension intoheaven, doth take away our sin, or free and deliver us from thepunishment due unto it. Now, though this be true, yet this is not theoblationorsacrificeofhimself.Norcananymanreconcilethenotionofasacrificewiththisactualefficiencyindeliveringusfromthepunishmentof sin, soas that theyshouldbe thesame.Hereof it isgranted thatwe,andnotGod,arethefirstandimmediateobject;butthattheoblationorsacrifice of Christ consists herein is wholly denied, nor doth he hereattempttoproveitsotodo.(3.)Whataccount,onthissupposition,canbegivenoftheintercessionofChrist,whichishissecondgreatsacerdotal

duty?Doth this also consist in a powerful efficiency in us ofwhatGodhathdecreedconcerninghispardoning,blottingout,andextinguishingofsin? Is this the nature of it, that whereas God had decreed freely topardon sin, and to take away the punishment due unto it, thisintercession is his powerful taking away of that punishment, and hisactualdeliveryofusfromsin?Is itpossiblethatanactanddutyofthisnature should be expressed by a word of amore opposite significationand importance?Formypart, I valuenot thatuseof right reason, thatthese men so much boast of, which is exercised in giving a wrongsignificationuntowordsexpressiveofsoweightytruthsandduties?Whobut they can possibly understand any thing, by Christ's intercession inheaven at the right hand of God, but his procuring from him grace,mercy,andpardonforus,byvirtueofhisantecedentoblation?AndGodistheobjectofhisactingsherein.

17.Butheproceedstogivecountenanceuntowhathehathasserted:"(1.)Itaque quemadmodum oblationis vox, ut infra clarius patebit, ad hancChristi actionem (2.) ob similitudinem cum legalibus sacrificiistransfertur; itaet loquutiohæc(3.)quodperagaturvel fiat,apudDeumprohominibus.(4.)Similitudoineoest(5.)quodquemadmodumlegaliasacrificiaideoDeoofferebantur(6.)etcoramipsiusvultuperficiebantur,ut iis peractis (7.) vi decreti ipsius homines, pro quibus offerebantur,remissionempeccatorumabipsoobtinerent;ita(8.)intervenienteChristioblatione, seu apparitione coramDei vultu (9.) per sanguinis fusionemfacta,etcumsummosalutisnostræperficiendædesiderioconjuncta,(10.)homines aDeo vi decreti ipsius, ipsiusque virtute, quam eum in finemChristo concessit, liberationem a pœnis obtinent. (11.) Indicare nempehac loquutione Spiritus Sanctus voluit remissionem peccatorum quamChristus in cœlis apud Patrem degens nobis præstet, a Deo ejusquebenignitate primo proficisci, et quicquid ad eam in nobis perficiendamsit, id totum ipsius virtute et auctoritate, Christo, qui ut eamadipisceretur, et sic nos a peccatorum pœnis reipsa liberare posset,sanguinemsuum fuderat, eoque cumdesiderio cœlum fuerat ingressus,datâ peragi. (12.) Itaque ut id exprimat non modo Christi in cœlosingressumatqueadDeumaccessum,perquemfactumestutaddextramipsius consideret, et plenam peccata nobis remittendi potestatemobtineret, sed et perpetuam apud ipsum permansionem, cum salutis

nostræ cura conjunctam ita considerat, ac si eâ Deus aliqua rationemovereturadremissionempeccatorumnobisvidecretisuiconcedendam,(13.) Et sic inter hanc et illam actus quidam ipsius Dei, propitium senobis exhibentis, etnosapœna liberantis interveniret; cum tamen ipseChristuspotestatesibi,aDeo,etolimjamdecreta,etincœlumingressodonata, id totum,quodadnos apœna liberandospertinet ejusnominefaciat."

Ans.(1.)Thenameofoblationandsacrificeisnotappliedatalluntothataction of Christ which this man intends, namely, his appearance inheaven; which, as to its efficacy on our behalf, belongs unto hisintercession,Rom.8:34;1John2:1.ThereismorealsointhesacrificeofChrist thanthetransferringthenameofoblationuntoanyactionofhiswhichisnotsoindeed.Theselittleartificesandinsinuations,whichwhendiscovered are a mere begging of the thing in question, make up theprincipal parts of Crellius' defence. Wherefore,—(2.) The name ofoblationisnottransferreduntothatactionofChristwhereinhissacrificedid truly and really consist, namely, his death and blood-shedding,merelybyanallusiontakenfromthelegalsacrifices;butitissocalledbytheHolyGhostbecauseitissoindeed,ashavingthetrue,propernatureofasacrifice,soasthatitwasthepatternorideainthemindofGodofallthe other sacrifices which he appointed, and which, therefore, wereordaineduntonoother endbut toprefigure thenatureandexhibit theefficacy thereof. (3.) That expression, of doing things "apudDeum," ordoing for men the things that appertain unto God, cannot, on thehypothesisofthesemen,beascribeduntoChristoutofasimilitudeuntowhatwasdonebythepriestsofold:forwhatevertheydid,aspriests,theydidituntoGod;buttheLordChrist,accordingtothesemen,didnothingas a priest unto God. And how can that which he doth towards us becalledbythenameofwhatthepriestsdidofoldtowardsGod,becauseofits likeness thereunto, seeing there isno likenessbetween these things?forwhatsimilitude is therebetweentheofferingofabloodysacrificetoGod, thereby to make atonement for the guilt of sin, and the actualpowerfuldeliveranceofus fromthepunishmentdue to sin?What suchsimilitude,Isay,istherebetweenthesethings,astowarranttheirbeingcalledbythesamename,whichanswersuntooneofthemproperly,andtotheothernotatall?That,therefore,whichisherepretendedamounts

to no more than this, namely, that whereas he doth nothing in hisofferingwithGod,butwithmen,heissaidtoofferhimselfbyreasonofasimilitudeinwhathediduntowhatthepriestsdidintheiroblations,whodidnothingwithmentherein,butwithGod!As,therefore,weknowthatthe sacerdotal acting of Christ was not called an oblation, offering, orsacrifice, merely out of the similitude that was between it and thesacrificesofold,—althoughwegrant that indeed therewasmore thanamere similitude between them, even a typical relation, the one beingdesigned to represent the nature and exhibit the virtue of the other,whencetheyarebothproperlycalledbythesamename,—so,accordingtotheopinionofouradversaries,wedenythatthereisanysuchlikenessorsimilitudebetweenwhatChristdothintakingawayofsinandwhatwasdone by the priests of old, as that any denomination could or oughtthence to be taken, or any name assigned unto it. As for the death ofChrist, Crellius peremptorily denies it to have been Christ's perfectexpiatorysacrifice;andforhisofferinghimselfinheaven,heaffirmsthatwhateverotherappearancemaybeofit,yetindeeditiswhollyconversantabout us, and not about God. It is therefore in vain to inquire afterreasonsandgroundsonwhichChristmaybesaid todo those things inhissacrifice "quæsuntapudDeumperagenda,"when it cannotbe trulyspoken at all, and is directly denied by them. (4.) Let it therefore beobserved, that the similitude thatwas between the sacrifices of the lawandthatofChristwasnotabarenaturalormoralsimilitude,whencetheone of them might be called by the name of the other, that namebelonging to the one properly, unto the other metaphorically; butwhereasthereisagenericalidentitybetweenthem,bothofthemagreeinginthesamegeneralnatureofbeingpropersacrificesintheirownspecialkind, theoneof them,namely, thoseof thepriestsunder the law,wereinstitutedandordainedtorepresenttheother,orthesacrificeofChrist,whencearoseasimilitudebetweenthem,astherewasarealdifferenceonmany other accounts. And the relation that was between them, whichthese men would have to be a similitude only, arose from these threerespects:—[1.] That the sacrifice of Christ was the pattern in heavenlythingsaccordinguntotheideawhereofalllegalsacrificeswereappointedto make a representation; that is, God having designed his Son JesusChristtobethehighpriestofhischurch,andtoexpiatetheirsinsbythesacrifice of himself, did appoint the legal priesthood and sacrifices,

obscurelytodelineatethatdesignbeforeitsactualaccomplishment.AndindeedhereliesthetruedifferencebetweenusandtheSociniansinthismatter;fortheysupposethatGodhaving,forcertainends,institutedtheofficeofpriestsanddutyofsacrificinginthechurchofold,somethingsthatweredoneafterwards,andareyetdonebyChrist,becauseof theirallusionunto,andsomekindof likenesswith,whatwasdoneinandbythoseinstitutions,arecalledbytheirnames.Wejudge,ontheotherhand,thatGodoriginallydesigningthepriesthoodandsacrificeofChrist,thathemightrepresenthispurposetherein,tobeaccomplishedinthefulnessof time, and grant an outwardmeans or pledge unto the church of aninterestinthenature,efficacy,andbenefitthereof,andfornootherend,appointed the typical priesthood and sacrifice of the old testament, ashathbeenprovedatlargebefore.Wherefore,[2.]SeeingtheyweretypesappointedofGodtosetout,teach,andprefigure,thesacrificeofChrist,whatever was in them that did not arise from the natural andindispensableimperfectionsofthembywhomtheywereofferedandthenatureoftheofferingsthemselves,butwasdirectlyofdivineinstitution,wasinthemindandwillofGodinstructivebeforehandofthenatureanduseofthesacrificeofChrist.If,therefore,thosepriestsofferedsacrificetoGod, so did Christ; if theymade atonement by blood, so did Christ; ifthosesacrificesconsistedintheslaying,andoblationonthealtar,ofthevictim, so didChrist's in his death andblood-shedding; ifGodwas theprincipal immediate object of their sacerdotal actings, so he was ofChrist's.[3.]Theywere,byGod'sordinance,figurativelycommunicativeof the real virtueof the sacrificeofChrist; that is,Godappointed themunto this end, that the church making use of them in the faith of thepromiseconcerningthefuturesacrificeofChrist,shouldthroughthembemade partakers of the benefits thereof, they being means ofcommunicating spiritually what they did carnally represent. Crelliusthinksthatallsacrificeswereonlyconditionsrequiredantecedentlyuntothe freepardonof sin,whichhecalls the"pardoningof sinbyvirtueofGod'sdecree,"but that theyhadno influenceunto theprocuringof theremissionofsin;whichis,ineffect,thattheydidnowaymakeatonementforsin.Butthennomanlivingcangiveanaccountoftheirspecialnature,orwhyGoddidinstituteaconditionofthatkind,whenanydutiesoractsofobedienceofanyothersortwouldhaveserveduntothesameend.Itisplain that all expiatory sacrifices did at leastmake a representation of

commutation,satisfaction,pacificationofwrath,turningawayofevil,theprocurement of mercy, reconciliation, and atonement; and if they didnothingofthisnature, it ishardtofindanyreasonfortheir institution.Wherefore the similitude invented by Crellius is of no consideration inthismatter,butisonlyfoundoutonpurposetodestroythetrueanalogythatisbetweenthelegalsacrificesandthatofChrist.(5.)Thereisindeed,according to theopinionof thesemen,nosimilitudebetween them; forthe legal sacrifices did not consist in the representation of the beastsacrificed,muchlessinanyexaltationandpowerthatithadafterwards,but in theslayingandofferingof itonthealtar,whereuntothere isnotthe least resemblance in that which they call the perfect expiatorysacrificeofChrist(6.)Theofferingofsacrifices"coramDeivultu,""beforethefaceofGod,"istrue,butnotinhissense;forheconfinesituntothepresenceofGod in the sanctuaryonly,whereas thatwhichwasdoneatthealtarwasalsosaidtobedonebeforeGod,andnowhereelsewereanysacrificesoffered. (7.)Theuseof legal sacrificesheregrantedbyhim isindeed none at all; for the decree of God,—that is, the free pleasure ofGod,—ismadetheonlycauseoftheremissionofsin,withoutrespectuntoanyprocuringcauseormeanswhatever.Andifpropitiatoryorexpiatorysacrifices had no influence into the remission of sin, if they made notatonementforit,theywereofnouseatall.Noristhereanythingfondintheapplicationof these things toChristandhis sacrifice; for,—(8.)TheoblationorsacrificeofChristwasnotthesamewith,nordidconsist in,his appearance in the presence of God in heaven, but was antecedentthereunto.He"offeredhimself,"andafterwards"appearsinthepresenceofGodforus,"asisplainlyexpressed.(9.)ThisoblationofChristissaidtobe"persanguinisfusionem,"—"bythesheddingofhisblood;"buthowor in what sense? The words are used to keep unto some seemingcompliance with the Scripture, wherein our redemption, forgiveness,freedom from wrath,—all the effects of the sacrifice of Christ,—arefrequentlyandsignallyascribeduntohisblood-shedding.Butisthereanyintention to intimate that the effusion of his blood had any interest orconcerninhisoblation?Weknowithadnot,accordingtothesemen,butonlyasanantecedentconditionuntohisexaltation,aswashiswholelifeandhumiliation.(10.)ThemanneroftheexpiationofsinbythesacrificeofChrist, here at largedescribedbyCrellius, is absurd, dissonant fromreason,andcontradictorytotheScriptureinitself,andinthemannerof

itsdeclarationsophistical.Thewordsaretothispurpose,"ThatChrist,asapriest, offeredhimself untoGod through the effusionof his blood, toobtain for usmercy, pardon of sin, anddeliverance frompunishment."Butthemeaningorsenseintendedis,thatbeingexaltedtoheaven,afterhisdeath,bythepowerthathehathreceivedfromGodhepardonsoursins,anddeliverethus fromthepunishmentdueunto them.But this issuchawayofteachingthingsasbecomethneithertheholypenmenoftheScripture,noranymanofcommonsobriety.Andtoincreasethefondnessofthestory,Christ issaidtodothesethingswithGod,ortowardsGod,whenmenaretheexpressobjectsofwhathedoth;andthisinhisensuingdiscoursehedirectlyassertsandcontendsfor.(11.)Thisisthat,itseems,which the Holy Ghost would intimate by these expressions, of Christ'sbeingapriest,ofhisofferinghimselftoGodanexpiatorysacrifice,ofourredemptionthereonbyhisblood in the forgivenessofoursins,namely,"ThatwhateverChristdoth inheaven towards thepardonof sin,or thepardonofsinwhichheaffordsus,proceedethinthefirstplacefromthekindnessandbenignityofGod,becausehehathgivenpoweruntohimforthat end and purpose." But if no more be indeed intended in thisexpression, if the sacrifice of Christ did in no sense procure ourredemption, or pardon of sin, or deliverance from the punishment dueuntoit,towhatendtheHolyGhostshouldusetheseexpressions,whyheshouldlargelyandparticularlyinsistuponthemandtheirexplanationforour instruction, seeing the only thing intended by them,—namely, thatthe pardon of our sins proceeds originally from divine benignity andgrace,andthattheLordChrist,asmediator,hathreceivedallhispowerfromGod the Father,—is taught and expressed a thousand timesmoreplainlyandclearly inotherplacesandwords,andwhereas these thingsandexpressionssignifynosuchthingsasthoseintended,nomanlivingcandivine.Lethimthatcan,assignatolerablereasonwhytheexerciseofthepowerofChristinheaven,becauseitisgivenhimofGod,shouldbecalledhisoffering,sacrifice,oroblationofhimself,as thehighpriestofthechurch.Allmenfreelyacknowledge,thatwhateverpowerChristhath,as mediator, to forgive us our sins, actually to free us from thepunishmentdeservedbythem,hereceiveditofGod,whogaveallthingsintohishands,becausehe laiddownhis life forhis sheep;but thathispriesthood consists in the exercise of this power, and that the exercisethereofwith loveandcare ishisoblationandsacrificeofhimself,being

indeedonlyaconsequentthereof,andthemeansoftheadministrationofitsvirtueandefficacy,isafondimagination.(12.)InthementionofthosethingswherebyGodshouldatleastseemtobemovedtograntuntousthepardon and remission of sin, Crellius utterly omits the death of Christ,reckoning up only his entrance into heaven, his great desire of oursalvation,hisaccessuntoGod,andsittingathisrighthand;whereinheseems not much to aim at a compliance with the Scripture, whicheverywhere ascribes all these effects directly and immediately to thedeathandblood-sheddingofChrist.(13.)Thesumofwhatremainsofhisdiscourseamountstothis,"ThatalthoughinwhatChristdidforusthereis an appearance as though God, upon the consideration of what wasdone by him, wasmoved to pardon sin and free us from punishment"(whichyetexclusivelyuntohisdeathisnottrue),"yetindeedthereisnosuchthingintended;butonlythisisso,thatChristdothallthisbyvirtueof the power he received fromGod, and in his name." The sum of thewhole is, that there is an appearanceofChrist's being ahighpriest, anappearanceofhisofferinghimselfasacrificetoGodforus,anappearanceof his acting with God on our behalf, an appearance of his procuringredemption and pardon of sins for us; but in truth and really there isnothing intended but that he hath received power from God, after hishumiliation, topardonoursinsanddeliverus frompunishment,whichheexercisethwithloveandtenderness.Butyetallthiswhilehehathnotdirectly denied that Christ, in his offering himself as a priest, had firstrespect unto God,—which was the only thing in question,—and thatbecause he had not long before granted that the Scripture in expresstermsaffirms it;buthewouldmakea showof reasonswhy though thethingbenotsoindeed,yetitismentionedasthoughitwere;whichisfirstto assign a falsehood to the holy writers, and then to excuse it. Hisensuingdiscourseinthisplace,whereinhedesignstoprovethatGodissaid to do something for Christ, which yet he doth himself (as thesubduing of his enemies, and the like) by virtue of the power he hathreceivedofGod,issoexceedinglyimpertinentuntothepresentoccasion,asbeingdesignedonly foradiversion fromthecause inhand,as thatIshall pass it by, and come to that part of his disputation wherein hebeginstospeakhismindwithmoreopennessandfreedomthanbefore.

18. Pag. 477: "Interdum tamen D. ille scriptor ad Heb. de Christi

sacerdotio et oblatione agens, et rem nudam ante oculos nobis volensponere, neglecta aliquantum allusionis ac comparationis cum ritibuslegalibus concinnitate, talem hac in parte Christi actionem esse aperteindicat,quæcircanosprimoversetur,nonverocircaDeum."

Ans.(1.)Thisisplaindealing,andtothepurpose.Towhatendhavewebeen led about by all the long discourse which we have examined?GrotiusaffirmedandprovedthattheactingsofChristasapriestdid inthefirstplacerespectGod,andnotus.ThisCrelliusdurstnotgrant,lestheshouldprejudicehiscause;noratfirstdeny,untilhehadendeavouredto cast a mist before the eyes of the reader. But now, supposing himsufficiently entangled or engaged, he expressly denies what Grotiusaffirmed.Beitso,then,thatwe,andnotGod,aretheimmediateobjectsof Christ's sacerdotal actings: then did he offer himself to us, and notuntoGod;andmakethintercessionwithus,andnotwithGod;—fortheseare the only general sacerdotal actings ofChrist, and ifGodbenot theobjectofthem,hedidneitherofferhimselfuntoGodnorintercedewithhim.But(2.)hesupposeththatallwhichseemstobeasserteduntothatpurposeproceedsfromtheneatfittingofthesethingsbywayofallusionuntothe legalsacrifices;whichwhentheapostleneglecteth,hedeclareshis intention to be quite otherwise. Let us consider the testimonies heproducethintheconfirmationofthisboldassertion:—

"Docet id, ut supra vidimus, locus ipsius sub finem cap. ii., atqueimprimisver.ult.,ubimodumexplicat,quoChristus, tanquampontifexiniisquæapudDeum,peccatapopuliexpiet.Modusveroisteest,'Inquoenim ipse passus est cum tentaretur, potest iis qui tentantur auxiliari.''Potest,'inquit;hocest,adidfaciendumpronusest,autidfacerelibentersolet.Idemdocentverbacap.vi.itidemsubfinemquæeandemcumillissententiamcontinent."

Ans. (1.) He is mistaken in supposing that the apostle, in the placesalleged,dothomitorneglecttheconsiderationoftheanalogybetweentheancient priesthood and sacrifice and those of Christ. For, in the firstplace,chap.2:17,thesewords,ΠιστὸςἀρχιερεὺςτὰπρὸςτὸνΘεὸν,εἰςτὸἰλάσκεσθαι τὰς ἀμαρτίας τοῦ λαοῦ,—"A faithful high priest in thingspertaininguntoGod, tomake reconciliation for the sinsof thepeople,"doth respect both the office and whole work of the priests of old, in

makingatonementforsinbyexpiatorysacrifices.Andinchap.4:14,theentranceofChristintoheavenisassertedinoppositionuntotheentranceofthelegalhighpriestintothecarnalsanctuary.(2.)ThehelpwhichtheLord Christ gives unto us, expressed chap. 2:18, is founded on andproceedethfromthereconciliationoratonementwhichheisaffirmedtohave made in the first place, verse 17. (3.) The question underconsideration is, whether the oblation of Christ doth in the first placerespectGodorus;andtoprovethatitrespectsus,andnotGod,hecitesthistestimonyofverse18,whereinthereisnomentionofhisoblationatall,andomitstheprecedingwords,wherehisoblationissodescribedbyitseffectsastoproveunavoidablythatitrespectedGodinthefirstplace.(4.)ThesuccourwhichChristaffordsunto themthatare tempted isnoactofhispriestlyoffice;butitistheactofhimwhoisourpriest,andwhowas,asenabledthereuntobyvirtueofthereconciliationhehadmadebyhis oblation as apriest, so in thedischargeof that officeheunderwentand suffered those things whereby he is disposed and inclined to putforthhispowerinourbehalf.(5.)Inchap.4:15,16,theapostletreatsnotoftheoblationofChrist,butofhispersonalqualificationfittinghimforhisoffice.Andthatwhichhehathaprincipaleyeuntoishisintercession,andthe fruitsof it;andweshallconcludethat this iswithGod,at leastuntil our adversaries can affix some other tolerable sense unto thatexpression,ormake intelligible theirnewkindof intercessionwithGodforus,byactinghisownpowerandlovetowardsus.

ButheyetundertakestoprovethatwhatisherementionedisthewholeofwhatChristdothasapriest forus,hisdiscoursewhereof,because itcompriseththesubstanceofallthathehathtopleadinthiscause,Ishallatlargetranscribeandexamine:—

19. "Ad ea vero confirmanda et illustranda adhibentur a D. auctore eaquæ subjiciuntur initio, cap. v., ut indicat particula 'enim,' quæ initiumistud cap. v., cum fine capitis præcedentis connectit. Quare ex illisconstarepotestquidD.auctorsibivelitverbis,quatenuseaadChristumaccommodaridebent,quæGrotiushicurget,eaquedecausatotumlocumadscribemus. Est autem hujusmodi, 'Non habemus pontificem qui nonpossitcompatiinfirmitatibusnostris;sedtentatumperomniasecundumsimilitudinemabsquepeccato.Accedamusergocumfiduciaadthronum

gratiæ,utaccipiamusmisericordiametgratiamadopportunumauxilium.Omnisenimpontifexexhominibusacceptusprohominibusconstituituriniisquæad'(vel'apud')'Deum,utofferatdonaetvictimaspropeccatis:qui possit moderate condolere ignorantibus et errantibus; siquidemetiam ipsecircundatusest infirmitate,' etc.Ubivides illis cap.v. verbis,quod 'pontifex constituatur in iis quæ ad Deum,' ut 'offerat dona etvictimas pro peccatis,' nihil in præcedentibus respondere præter illa,quodaChristoaccepturisimus'misericordiametgratiamadopportunumauxilium;' quod sit cum nobis tentatis, ac vehementer trepidantibussuccurrat, et ne malorum pondere pressi tentationi succumbamus, acpeccatorum nostrorum pœnas luamus, efficit; aut tunc, cum impiisuorumscelerumdantpœnas,ipsenostuetur,etnecumillisunapernicieinvolvamur,potestatesuadivinaintercedit.Quodidem,utvidimus,cap.ii. indicatur in verbis illis, ubi expiationis, quam Christus apud Deumperagit,modusexplicatur.Athujusmodiactiocircanosprimoversatur,nonverocircaDeum,nisiimproprieloquamur."

Ans.(1.)Ihaveatlargetranscribedthiswholepassage,thatwemayseewhatistheonlyfoundationwhichhebuildsupon,orargumenthehathtoprovethatthesacerdotalactsofChristrespectus inthefirstplace,andnotGod.Thewholeofwhathepleadsissuesfromthissinglesupposition,thattheapostleinthebeginningofthefifthchapterintendsnothingbuttheconfirmationofwhathehaddelivered intheendof the fourth;andtherefore, that the offering of "gifts and sacrifices for sins" untoGod isonly his giving help and succour unto us in our temptations,—which isthemostuncouthexpressionandexplicationofonethingbyanotherthateverwas in theworld.Now, this supposition is evidently false, and theconnection of the discourse, which he feigneth at pleasure, every wayinsufficienttoenforceusuntosuchafondandbrainlessexpositionofthewords.Thatwhichalonehepleadsinjustificationofhisassertion,istheintroduction of this new discourse by the causal particle γάρ, "for;" asthough it intimated that the apostle designed no more but to give areasonofwhathehadbeforelaiddownconcerningthehelpandsuccourwhichwehaveinallourtemptationsandsufferingsfromourhighpriest.This,indeed,hedothalso,inthedescriptionhegivesusofthenatureandduties of this office; wherein he doth not merely explain what he hadbefore delivered, but adds other considerations also of the nature and

actsof thatoffice,confirmingour faithandexpectationtherein.Buthisprincipalregardistothewholesubject-mattertreatedof,asbeingnowtogive his reasons why he doth so industriously instruct them in thedoctrineofthepriesthoodofChrist.Andthisuseofthesameparticleinhis transitions from one thing to another,—wherein it respects not somuchwhatimmediatelywentbeforeinparticular,astherelationofwhatensues unto his whole design, and is also sometimes redundant,—wehavemanifested by sundry instances in ourExposition.Wherefore, theapostle having occasionally digressed from the priesthood of Christ,which he had proposed unto consideration in the end of the secondchapter,throughthethirdanduntothe14thverseofthefourth,hetherereturns again unto his first design. And this he doth by declaring ingeneral the glory ofChrist as a priest, his eminency above those of theorderofAaron, and the spiritual advantagewhichwe receive,not fromhisbeingapriest,butfromhisbeingsuchaperson,soqualifiedforthedischargeofhisoffice,asheistherebyhimdescribed.Havingexpressedthis in the last verses of the fourth chapter, and thereby stirred up theHebrewstoadiligentattentionuntowhathehadtoinstructtheminwithrespecthereunto,inthebeginningofthefifthhelaysthefoundationofallhissubsequentdiscoursesaboutthepriesthoodandsacrificeofChrist,ina general description of that office and the duties thereof, with whatbelongs essentially thereunto in all that are partakers thereof, addingsome particular instances of the imperfections that attended it in thepriestsunderthelaw,makingapplicationoftheformeruntoJesusChrist,anddiscardingtheconsiderationofthelatter.As,therefore,intheendofthefourthchapter,heprepareshiswayuntohisintendeddeclarationofthe nature and duties of the sacerdotal office of Christ, by declaring ingeneral theadvantagewehavebyhis susceptionof thatofficewhowastheSonofGodincarnate;sohere,inthebeginningofthefifth,headdsadescription of the power, acts, and duties of that office, whence ourbenefits by it do originally arise. There is therefore no such coherencebetweenthesepassagesasshouldwarrantustolookonChrist'shelpingandassistingof themthatare tempted tobe thesamewithhisofferinggiftsandsacrifices toGod.Yea,supposethat theapostle inthesewordsdoth only give the reason ofwhat he had before asserted,—which is allthatispleadedbyCrelliustoimposethisnonsensicalsenseuponus,—yettherebyalsohispretensionwouldbeeverted;forthereasonofanything

differsfromthethingitself.Andifheprovesonlythatwemayhavehelpand succour fromChrist, as our high priest, on this ground, that everypriest doth offer gifts and sacrifices for sin, it doth not follow that hishelpingofusandhisofferingofsacrificearethesame,yea, itdoththattheyaredistinctanddifferent, the latterbeinggiven inasareasonandcauseoftheformer.(2.)Whatisherefurtherdiscoursedconcerningourdeliverance by the power and care of Christ from sin and destruction,even then when wicked and impenitent persons shall be utterlydestroyed, is true;butyet it isnothisofferingofsacrificeuntoGod forsin, but it is a consequent thereof. The consideration of it is indeed amatterof great consolationandencouragementuntobelievers, but it isnottobeasserteduntotheexclusionofthatwhichisthefountainofallthe benefits which we receive by his mediation. And now it may beconsidered whether any thing be here offered by this author, either toprovethatwearethefirstobjectofallthesacerdotalactingsofChrist,orinansweruntothetestimoniesallegedthatGodaoneisso.Buthehathyetsomewhatmoretoadd,andthereforeproceeds:—

"Animadvertendumautemestinlocoutroque,sedapertiusinposterioriob(1.)allusionemadsacerdotiumlegaleetsimilitudinemquandamquæChristo cum pontificibus Aaronicis intercedat, (2.) ad Christum etiamaccommodari infirmitatem,quæinpontificibusistisexstiterit,quaqueiiimpelli debuerint ad aliorum infirmitates tanto promptius expiandas;cum tamen inChristo (3.)quippiamalteriusgeneris infirmitatibus illis,quænihilaliuderantquamlapsusetignorantiæseudelictaexinfirmitateprofecta, opponatur, nempe tentationes seu afflictiones ipsius, quarummemor,nobistentatisatqueafflictissuccurreretantopromptiussoleat."

Ans. (1.) Thisman seems to aim at nothing but howhemay evade theforce of truth, and therefore lays hold of every appearing advantage,though indeed contradicting himself therein; for in the entrance of hisproductionofthesetestimonies,hetellsus,"Thattheyaresuchplacesaswherein the apostle, neglecting the allusion unto the priesthood of old,dothplainlyandopenlydeclarethenatureofthatofChrist."Buthere,inthepressingofthosetestimonies,hepleadstheexpressmentionofthatallusionas theprincipal reasonofhisexposition. (2.) It isnot true thatthose infirmities of the priests of oldwhich consisted in their sins and

ignorances are any way accommodated unto Christ. The things herespokenofthenatureofthepriest'soffice,andthedischargeofitbythemwithwhom itwas intrusted, aredistributedunto the subjects intended,according to their capacity. In the priests of old there were suchinfirmitiesasthattheyhadneedtoofferfortheirownsinsalso;inChristtherewasnosuchthing,noranythingthatansweredthereunto.Butinallpriests there were infirmities, such as inseparably attend our humannature in thismortal life; and these our high priest, Christ Jesus, wassubjectunto,whencehewasliabletobetemptedandtosuffer.ThesetheapostledothnotaccommodatetoChrist,butreallyascribesuntohim.Seeverses7,8,withourexposition.(3.)ThisoneconcessionofCrellius,thatChrist our high priest, that is, as our high priest, was subject untotemptationsandsufferings,—whichhemustbe,orthereisnosimilitudebetweenhim and the high priests of old in thismatter of infirmities,—utterlyoverthrowshiswholecause;forhewasnowaysubjectuntothembutasandwhilsthewasinthisworld.Hisglorifiednatureinheavenisliable neither to temptations nor sufferings. If therefore any of theseinfirmities were found in him as our high priest, which the apostleexpressly affirms, and Crellius acknowledgeth, he was our high priestwhilsthewasontheearth.Butheadds:—

"(1.) Ex quo apparet peccatis etiam illorum quos pontifices Aaroniciexpiare debebant, tentationes atque afflictiones nostras his locisrespondere,quarumvis,(2.)quamadnosperdendoshabentdumtollituretabiisnosauxilioChristieripimur,peccatanostraexpiaridicuntur.(3.)Itaque non mirum est cætera quoque quae de Aaronicis sacerdotibusdicuntur, alio sensu ad Christum accommodari, et quædam de illisproprie,deChristoimproprie,præstantioritamensensuaccipi."

Ans.(1.)WherethereisanymentionmadeoftheofferingofChristforus,itisconstantlywithrespectuntooursins,andnotuntoourtemptationsandsufferings, at leastnot in the firstplace.Whathe is affirmed todowith respect unto them, as to the aid, relief, and deliverance which hegives us, is all consequential unto his once offering of himself to takeaway sin. (2.) The foundation of the inference which is here made wehavealreadytakenaway,namely,thatthesinfulinfirmitiesofthepriestsof old were accommodated unto Christ with respect unto natural

infirmities,orobnoxiousnessuntotemptationsandsufferings;whichwehave showed to be false. Yet hence he would infer that the sins of thepeopleofold,forwhichthepriestsofferedsacrifice,docorrespondinthismatter with our temptations and sufferings;—that as they offeredsacrificesforrealsins,soChrist'ssacrificeisourrelieffromtemptationsandsufferings.Theforceofthereasonpretendedliesinthis,thatbecausethe priests of the order of Aaron had sins themselves, therefore theyoffered sacrifices for the sinsof thepeople, thosewhichwere truly andreally so;butwhereas theLordChristhadno sinsofhisown,butonlytemptations and sufferings, therefore the sins offered for weretemptationsandsufferings.Nothingcanbemoreabsurdlyimagined;forboth those qualifications, that he "had no sin," and that he "wastempted,"werenecessaryuntohisofferingforusandforoursins.Being"madesinforus,andsentinthelikenessofsinfulflesh,yetwithoutsin,hecondemnedsin in the flesh,bearingoursins inhisownbodyonthetree."Isthisall,therefore,thatthegreatdiscoursesofCrelliusconcerning"theexpiatorysacrificeofChrist,hisbeingapropitiationforoursins,hisofferinghimselfuntoGodforus,"withthe likemagnificentexpressionsof sacerdotal actings, do amountunto,—namely, thathe freesusbyhispowerfromtemptationsandafflictions,withalltheefficacytheyhavetodestroyus?Isthis,Isay,toofferhimselftoGodatrue,perfect,completeexpiatory sacrifice?Were it notmuchbetterwholly to deny thatChristwasahighpriest,orthatheeverofferedhimselftoGod,thantoputsuchstrainedandfutiloussensesontheseexpressions.(3.)Andbecausethesemenwillhave itso,all thingsmustbespokenproperlyof theAaronicalpriests, though theywere umbratile, typical, figurative, temporary, andliable to such infirmities as exceedingly eclipsed the glory of the officeitself;butallthingsspokenoftheLordChristtothesamepurposemustbeimproperandmetaphorical,anddenotethingsofanothernature,onlycalledbythenamesofpriesthoodandsacrificeinallusionuntothemandthosethings,whoandwhichwereappointedandordainedofGodfornootherendorpurposebutthattheymightprefigurehiminthedischargeof his office. And then, to salve the matter, the things so improperlyassigneduntoChristmustbe said tobemore excellent than the thingsthatareproperlyascribedunto theAaronicalpriests,when indeed theyarenot,nortobecompareduntothem;andif theywere,yetwouldnotthatprovebutthatAaron,thoughnotabsolutely,yetasuntotheofficeof

thepriesthood,wasmoreexcellentthanChrist,asbeingproperlyapriest,whereas the Lord Christ was so only metaphorically, which is adiminutionastothatparticular.

He closeth his discourse: "Istud adhuc antequam hinc abeamus notarelibet,Paulum,Rom.15:17,licetdemuneresuoapostolicoloquatur,cujusvis circa homines primo versabatur, et quod, ut cumGrotio loquamur,erat pro Deo aut Christo apud homines, tamen quia ad sacrificiasacerdotiumquealluditdicere,sehaberegloriationem,seuquodglorieturinChristoJesuτὰπρὸςΘεόν,'iniisquæapudDeum.'"

Ans. This observation doth noway impeach the force of the testimonyproducedbyGrotius.He intendednomorebythatexpression,Τὰπρὸςτὸν Θεόν, but to declare in the words of the apostle that God was theobject of what was so performed; which certainly, unless some greatreasonbeproducedunto thecontrary,mustbeacknowledged tobe thesense of the words. But Grotius proves his intention from the mattertreatedof,whichissacrifices;andif theyarenotoffereduntoGod,andthatformen,theyarenotatallwhattheyarecalled.Andincompliancewith this sense the apostle respects the discharge of his consciencetowardsGodintheworkofhisministry,whereinhehadimmediatelytodo with him; for althoughmen were the object of hisministry, yet hereceived it from God, and to him he was to give an account thereof.Wherefore he only declares how he had acquitted himself sincerely inthatwholework,whichwas inanespecialmannercommitteduntohimofGod,andwhereofhewastogiveuntohimapeculiaraccount.

20. I had sundry reasons why I chose to insist on a particularexaminationofthesediscoursesofCrellius;forit isconfessedthatnoneamong our adversaries have handled those things with more diligenceandsubtiltythanhehathmadeuseof.Itwasnecessary,therefore,togivea specimen, as of his strength, so of his way andmethod, whereby heseekstodefendhisopinions.Andeveryimpartialreadermaysee,inthediscussionofwhatheallegethorpleadeth,thatthewholeofhisdefenceismadeupoftergiversations,equivocations,andplausiblediversionsfromthecauseunderdebate.Besides,Ihavehadsundryopportunitiesherebyto declare many things belonging to the nature and discharge of thepriesthoodofChristwhichcouldnotconvenientlybereduceduntoother

heads. And I was willing, also, to cast these things into this place bythemselves, to avoid all controversies as much as possible in theExposition itself, though I constantlydetect the falsehoodof thisman'sinterpretations,asthoseofotherswhoeitherfollowhimorcomplywithhim. And hereby also, perhaps, some who are less exercised in thesophistry of these men may learn somewhat how they are to be dealtwithal.

———

EXERCITATIONXXXIV

PREFIGURATIONSOFTHEPRIESTHOODANDSACRIFICEOFCHRIST

1.PrefigurationsofthepriesthoodandsacrificeofChrist.2.Theoriginal,use,andpracticeofsacrificesbeforethelaw—RabbinicalconceitsonPs.69:32—Instances of the sacrifices of the patriarchs—Occasional, notstated.3.Noofficeofpriesthoodfromthebeginning—Menboundtooffersacrifices every one forhimself. 4. Sacrifices in families, before the lawandafterwards,amongtheheathenandinthechurch.5.Bywhomthosesacrifices were offered. 6. This further inquired into. 7. The rights ofprimogenitors—What Jacob took from Reuben, Gen. 49:3, 4. 8. Jews'apprehension of the rights of the first-born. 9. The right of sacrificingcontinued unto particular persons before the law, and to fathers offamilies.10.Thefirstriseofthepriesthoodingreatercommunitiesbylotorsuffrage.11.Howfarannexedtothekinglyoffice.12.Inquiryintotheoriginal of the priesthood among the Egyptians. 13. The story of theHyksos inManetho applicable to the Hebrews only. 14.Who were thepriestsofEgypt.15,16.Thewisemen,sorcerers,magiciansofEgypt,andoftheChaldeans.

1. SUNDRY things concerning the priesthood of Christ, and those themostmaterialthatrelatethereunto,wehavenowpassedthrough.ButweknowwithalthatalthoughthefoundationshereofwerelaidintheeternalcounselsofGod,andarevelationwasmadeoftheminthefirstpromise,immediatelyupontheentranceofsin,yettheSonofGodwasnotactually"manifested in the flesh," for the execution of those counsels anddischarge of this office, until "the fulness of time" came, after theexpiration of amultitude of ages. In themeantime, there were certainprefigurationsofitinstitutedofGodinthechurch,tokeepupanddirectthe faithofmankinduntowhatwas tocome, insacrificesandacertaintypical priesthood,with emanations from them into the practice of thenationsoftheworld.Now,whatisworthourinquiryinto,withreferenceunto these prefigurations of the priesthood of Christ, may be referredunto these fourheads:—(1.)The stateof things in general,with respectuntopriesthoodandsacrificesinthechurch,beforethegivingofthelaw.

(2.)ThepeculiarpriesthoodofMelchizedek,whichfellwithinthatperiodof time.(3.)The institutionof theAaronicalpriesthoodatMountSinai,withthenatureanddurationofthatoffice,thegarments,sacrifices,laws,andsuccession,of thehighpriests inparticular. (4.)Therise,occasion,andusage,ofapriesthoodamongthenationsoftheworld.Fromallthesewe may learn both what God thought meet previously to instruct thechurch in concerning the futuregloriesof thepriesthoodofChrist, andwhat presumptions there were in the light of nature concerning thesubstanceofthatworkwhichhewastoaccomplish.

2. Our first inquiry will be as unto what monuments remain of eithersacrificesortheorderofpriesthood,fromandafterthefirstpromiseandtheinstitutionofexpiatoryoblations,untothesolemngivingofthelawinthe wilderness, when all things were reduced into a methodical,instructiveorder.

Thefirstinstitutionofsacrifices,andrevelationofanacceptableworshipofGodinandbythem,Ihavedeclaredbefore,andelsewherediscussedand proved at large. Hereupon, as is evident from many particularinstancesrecordedintheScripture,sacrificeswereofferedbeforethelaw.It is highly probable that Adam himself, after he had received thepromise,whichgavelifeandefficacyuntothatkindofsacredservice,didoffer sacrifices unto God. And this some do suppose, and that notunwarrantably, that he did with the beasts with whose skins he wasclothed,andthatbytheimmediatedirectionofGodhimself.Herebythewhole of those creatureswere returned toGod, and their carcassesnotleft to putrefy on the earth. And so the whole was an illustriousexemplificationofthepromisenewlygiven,oratypeandrepresentationofChristandhisrighteousness; forashewas tobeourrealsacrificeofatonement to expiate our sins, so are we said to put him on, or to beclothedwithhisrighteousness.Sotypicallywasourfirstfather,afterhisreceiving the promise, clothed with the skins of the beasts which wereoffered in sacrifice tomakeatonement; and thereinwasChrist a "lambslainfromthefoundationoftheworld."Andthosebeastsseemrathertohavebeensheeporgoats thanthegreatercattleof theherd, theirskinsbeingmoremeetforclothing.TheJewssupposethatAdamsacrificedanox or a bullock. So in the Targum on Ps. 69:32,

קרנוי דקדימו קדמי אדם דקריב ובחיר פטים תור מן יי קדם צלותי ותשפרMy"—;לטלפוהו prayershallpleaseGodmorethanthefatandchoicebullock,whichAdam,thefirstman,offered,whosehornswentbeforethedividingofthehoofs."Tothe same purpose Rashi comments on the place:בקומתו שנברא הראשו אדם שהקריב שור הוא פד ,משורetc.;—"This is the ox which Adam, the first man, offered, which wascreatedinhisfullstature;andtheycalledhimשור,anoxorbullock,inthedaywhereinhewasbrought;andhewaslikeabullockofthreeyearsold.Andhishornswentbeforehishoofs; forhishead came first out of theearthwhenhewasmade,andhishornswere seenbeforehishoofs." Itmaybethereisnomoreintendedinthisfablebutanaccountoftheorderofthesewords, םירפמ ןירקמ ,whereintheorderofnature,thebringingforthofhornsbeingplacedbeforedividingofthehoofs,seemstobeinverted,thoughnothingindeedbeintendedbutthedescriptionofabullockfitforsacrifice.But theauthorsof the fablemayyethavehada furtherreach.The psalmist in that place prefers the moral and spiritual duties ofobediencebefore sacrificing.This theywill not allow tobe spokenwithreferenceuntothesacrificesofthelaw,andthereforeputitoffuntothatof Adam, which theymake their conjectures about. After this exampleCainandAbelofferedsacrifices,Gen.4:3,4;andNoah,Gen.8:20;andMelchizedek, aswehave showed,Gen. 14:20; andAbraham,Gen. 15:9,10,22:13;andIsaac,Gen.26:25;andJacob,Gen.28:18,35:3,7;andJob,chap.1:5,42:8.ExpressmentionofmorebeforethegivingofthelawIdonotremember.Not that I think thesewereall thesacrificeswhichwereofferedaccording to themindofGod in thatspaceof time. Idoubtnotbutall thepersonsmentionedandmultitudesbesidesdid in thosedaysoffer sacrifices toGod, thereby testifying their faith in thepromise andexpectation of the great expiatory sacrifice thatwas to come.Oblationswerenotyet,indeed,fixeduntotimesandseasons,asthemostofthem,especiallythemostsolemn,wereafterwardsunderthelaw;andthereforeIsupposetheirofferingwasoccasional.UponsomeappearanceofGodtothem,ongreatmercies received, in timesof greatdangers, troubles, orperils, to themselves or families, when they were in doubts andperplexities about their affairs, andwould inquire ofGod for direction,they betook themselves unto this solemn service, as the instances onrecorddomanifest.Andtheonlysolemnsacrificeswereadofamongthe

heathen, traduced by imitation from the patriarchs, were for a longseason such as were offered in the times of approaching wars, aftervictories,anduponthesolemncovenantingofnationsorrulers;whoyetinprocessoftimealsomadeuseofstatedsolemnsacrifices,andofthosethatwereconfinedtotheinterestsofprivatefamilies.

3. It doth not appear that there was as yet any peculiar office ofpriesthood erected or instituted. But the persons who enjoyed therevelation of the promise and the institution of sacrifices may beconsideredtwoways:—(1.)Personally;(2.)Asmembersofsomesociety,natural or political. Families are natural societies. Greater voluntarycombinations, for the preservation of human conversation unto all theendsof it,wemaycallpoliticalsocieties.Considermeninthefirstway,andeveryonewashisownpriest,orofferedhisownsacrificesuntoGod.Not that every one was instated in that office: for, to make an officecommontoallistodestroyit;asitincludesanespecialprivilege,faculty,power, and duty, which beingmade common, their being ceaseth. Buteveryonewastoperformthatdutyforhimself,whichupontheerectionof the priesthood was confined and limited thereunto. It doth not,therefore, follow thatbecauseeveryonewas tooffer sacrifice, thereforeeveryonewasapriestinoffice.Godgivingouttheprefigurationsofthepriesthood and sacrifice of Christ πολυμερῶς, by distinct parts anddegrees,heordainedthedutyofsacrificingbeforeheerectedanofficeforthe peculiar discharge of it. Thus Cain and Abel, as we have beforeobserved, offered their own sacrifices, but could not both of them bepriests; nor indeed was either of them so: nor was Adam, nor was itpossible he should be so, before the increase andmultiplication of hisfamily; for a priest is not of one, but must act in the name of others.Wherefore, sacrifice being aworship prescribed unto believing sinners,everyone inhisownpersonwas toattendunto it, anddid soat statedtimesoronsolemnoccasions,accordingastheyapprehendedthemindofGodrequireditofthem.

4. Secondly, As persons were united into any community, natural orpolitical,thisworshipwasrequiredoftheminthatcommunity;forthisisa prescription of the law of nature, that every society,whereinmendocoalesceaccordingtothemindofGod,shouldowntheirdependenceon

himwithsomeworshipcommonuntothem,andtobeperformedinthenameof the society.Especially is it sowith respect to thatwhich is thefoundation of all others, in a household or family. So God gives untoAbrahamthetestimonyofsincerity,thathewouldorderandtakecareofhisworshipinhisfamily,Gen.18:19.Hencethereweresacrificespeculiaruntofamiliesbeforethelaw,whereinitcannotbedoubtedbutthefatherofthefamilywasthesacredadministrator.SoJobofferedburnt-offeringsforhimselfandhisfamily,chap.1:5;andJacobforhis,Gen.35:3,7.Yetaretheynothereontobeesteemedpriestsbyoffice,seeingtheyhadtheirwarrantforwhattheydidfromthelightandlawofnature,buttheofficeofthepriesthooddependsoninstitution.Andsuchfamilysacrificeswerefamous among the heathens. An eminent instance hereof the RomanhistoriangivesusinC.Fabius,who,whenRomewassackedbytheGauls,andtheCapitolbesieged,uponthestatedtimeofthesolemnworshipandsacrificesofthefamilyoftheFabii,passedthroughtheenemy'scamptotheQuirinalHill,anddischargedtheaccustomed"sacra,"returningtotheCapitolwithout disturbance or affront from the enemy, Liv. lib. v. Andthe family ceremonies, in the sacrifice of an ox unto Hercules, by thePotitiiandPinarii,wereadoptedbyRomulusandNumaintotheuseofthewhole people, the posterity of those families beingmade as itweretheir public priests thereby. And after they had confirmed theadministration of their "sacra" in public solemnities for the wholecommunity,yettheyleftitfreetosinglepersonsandfamiliestosacrificefor themselvesas they sawgood; for as they tookup the former courseprobably from the form and example of Mosaical institutions, so theyretainedthe latter fromtheoriginalpracticeandtraditionof theworld.Even the meanest of the people continued their family libations."Sacrima" they called the wine which their countrymen offered toBacchus, as Festus testifies; and "carpur" the vessel out of which theydrew thewinewhereof theymade a libation to Jupiter. "Struferta" and"suovetaurilia" were the sacrifices of poor families. And something inresemblanceofthisoriginalpracticecontinuedamongthepeopleofGodafterthegivingofthelaw.SothefamilyofJessehadanyearlysacrifice,whichwas a free-will offering, and a feast thereon, 1 Sam. 20:6. But itmaybebythe םימיה חבז therewasintendedonlyafeastatwhichtherewasaslaughterofbeasts.Ifasacrificebeintended,thetimeandplacewereirregular.OrifthewholewaspretendedbyDavid,yetisithenceevident

thatsuchthingswereincommonuseatthattime,ornopretencecouldhavebeenmadeof it.And if itwasa sacrifice, itwasofferedbya legalpriest,orthewholeofitwasanabomination.Philo,lib.iii.deVitaMosis,admits all the people afresh to this duty at the passover: Νόμουπροστάξει σύμπαν τὸ ἔθνος ἱερᾶται, τοῦ κατὰ μέρος ἑκάστου τὰς ὑπὲραὐτοῦ θυσίαςἀναγόντος τότε καὶ ἱερουργοῦντος·—"By the appointmentof the law the whole nation sacrificeth" (or "is employed in sacredduties"),"whilsteveryonebringshisownsacrificeandslaysit."Butthissayingofhisisnotwithoutitsdifficulties,anddeservesfurtherinquiry.

5. Persons united into greater societies for the ends of humanconversation had, aswe observed, the use of sacrifices among them assuch,andwhichtheywerebythelightofnaturedirectedunto.SowasitamongtheIsraeliteswhenthe twelveoriginal families,beingmultipliedintosomanynumeroustribes,were,bycommonconsent,unitedintoonepeople or nation, without any polity, rule, of order peculiarlyaccommodateduntothewholecommunity.Thiswastheconditionofthatpeople before the giving of the law, the bonds of this union beingconsanguinity, agreement in design, outward state in the world withrespect unto other nations, all under the conduct of divine Providenceunto a certain designed end. In this state therewere some that offeredsacrifice for the whole people: Exod. 24:4, 5, "Moses builded an altarunderthehill,andtwelvepillars,accordingtothetwelvetribesofIsrael.And he sent youngmen of the children of Israel, which offered burnt-offerings, and sacrificed peace-offerings of oxen unto the LORD." It isprobabletheseyoungmenwerethesamewiththosewhoarecalled"thepriests,"chap.19:22,24,whenasyettheofficeofthepriesthoodwasnoterected.

6. There hath been great inquiry who those priests were, or who theywerewhothusofferedsacrificesforfamiliesorgreaterassociations,andby what means they were invested with that privilege. By most it isconcluded that they were the first-born of the families and tribes, andthattherightofthepriesthoodbeforethegivingofthelawwasabranchof theprimogeniture.Butwhateversimilitudetheremaybe inwhat thelightofnaturedirectedtoandwhatwasaftersacredlyappointed,yetthisopinion will not easily be admitted by themwho judge it necessary to

resolvetheoriginalofthepriesthoodintoavoluntaryinstitution,asthatwhichwas to be typical and representative of the priesthood of Christ,whichmustbeanimmediateeffectandemanationofdivinewisdomandgrace.YetsomesupposethisopinionmaybeconfirmedbytheexampleofMelchizedek,whowasthefirstcalledapriestofGodintheworld,being[accordingtothem]Shem,theeldestsonofNoah.Butthewholeofthisargument is composed of most uncertain conjectures. It is uncertainwhetherShemwastheeldestsonofNoah,andmostprobablethathewasnotso;moreuncertainwhetherMelchizedekwasShemorno;yea,itisatthe next door to the highest certainty that he was not so. And it isabsolutelycertainthathewasnotapriestonanyaccountcommontohimwithothers,butbytheimmediatecallorappointmentofGod;forhaditbeenotherwise,whentheLordChristwasmadeapriestaccordingtotheorderofMelchizedek,hemusthavebeen soaccording to that commonorderwhereofhispriesthoodwas,whichiscontraryuntohissingularcalltothatoffice.Andifanextraordinaryinstancemaycontributeanythinguntosatisfactioninthisinquiry,thatofMosesisexpresstothecontrary.He was a priest unto God: Ps. 99:6, "Moses and Aaron among hispriests." And there is not any thing peculiar unto a priest but hedischargeditinhisownperson.YetwasnothetheeldestsonofAmramhisfather,butyoungerthanAaronbythreeyears,whowasaliveall thewhileheexecutedhispriesthood.Butfromtheseextraordinaryinstancesnothingcertaininthiscasecanbeconcluded.Micahafterwards,whenhefell off from the law of institution in setting up teraphim and gravenimages,consecrated וינבמ דחא ,oneofhissonsfromamongstthem,whichhe thought meet, without regarding the primogeniture, Judges 17:5. Ihave formerly thought that the הוהי־לא םישגנה םינהכה , Exod.19:22, 24, "The priestswhich drew nigh to the LORD,"—which, aswasnowsaid, I still supposeand judge tobe the samewith theyoungmenemployedbyMosesinthefirstsolemnsacrifice inthewilderness,chap.24:5,—werethefirst-bornofthefamilies:butInowratherjudgethattheywere persons delegated by common consent, or immediate divinedesignation,whichinthatextraordinarydispensationsuppliedtheroomthereof, to act representatively in thenameof thepeople; for theotheropinion is attended with many difficulties, and exposed unto sundryexceptionsnottobeevaded.

7. The rise of this opinion concerning the office of the priesthood, orpeculiar right of sacrificing for themselves and others, being annexeduntotheprimogeniture,isusuallytakenfromthewordsandfactofJacobwithrespectuntoReubenhiseldestson:Gen.49:3,4,"Reuben,thouartmyfirst-born,mymight,andthebeginningofmystrength,theexcellencyofdignity,andtheexcellencyofpower:unstableaswater,thoushaltnotexcel."TheTargumsmakejointlythisinterpretationofthewords,"Thouhast a threefold right above thy brethren,—בכראותא; the primogeniture,the priesthood, and the rule. But seeing thou hast sinned, theprimogeniture shallbegiven toJoseph, thepriesthood toLevi, and theruleordominiontoJudah."Buttheirauthority,withoutfurtherevidence,is not sufficient to determine this case. The privileges of the first-bornwerecertainlygreatfromthebeginning.Therewas הרוכב טפשמ ,arightofprimogeniture, founded in the lawofnature,determined in the judiciallawuntoIsrael,andgenerallyownedinsomedegreeorotheramongallnationsintheworld.ThefoundationofitisexpressedinthesewordsofJacob, ינוא תישארו יחכ ,—"My might, and the beginning of mystrength;" that is, the spring unto all power and excellency thatwas toariseoutofhisposterity.Inhimitbegan,andinhimwasthefoundationofitlaid.Andthesamereasonisrepeatedintheestablishmentofthelaw:

הרכבה טפשמ ול ונא תישאר אוה ;—"He is the beginning of hisstrength;hisistherightofprimogeniture,"Deut.21:17.Hencethisrightwasconfinedunto the first-bornof the fatheronly,andnot to the first-bornofthemother,ifherhusbandhadhadasonbyanotherwifebefore.Andifamanhadmorewivesatthesametime,hethatwasthefirst-bornof any of them was to have the privilege of the birthright, against alldisadvantagesonthemother'spart,asifshewerehatedincomparisonofthe others; which manifests that it was a law of nature not to betransgressed, nor the right to be forfeited but by personal sin anddisobedience,asitwaswithEsauandReuben,Deut.21:15–17.Therewas,indeed,aprivilegethatbelongeduntothefirst-bornofeverymother,byvirtueof theespecial lawabout םחר רטפ ,himthatopenedthewomb; forevery such an one was to be "sanctified" or separated unto the Lord,Exod.13:2;whichamongmenwasrestraineduntothemale:chap.22:29,"The first-born of thy sons shalt thou give untome."And thereforewehave added, in way of exposition of this law, in our translation, chap.34:19, "All thatopeneth thematrix ismine" (that is, themales).And it

was instead of the first-bornmales only that the Leviteswere taken inexchange, Num. 3:40–42. But this was a peculiar ceremonial law andprivilege. There were two things that eminently belonged unto theπρωτοτοκεία,orrightofprimogeniture,beforethelaw,theonewhereofwas confirmed also under it; and this was the privilege in "familiaherciscunda,"ordistributionoftheestateandinheritanceofthefamily.For whereas every son was to have דחא םבש , Gen. 48:22, "one part" or"shoulder,"tobearthechargeofhisownespecialfamily,sothefirst-bornwas to have ם�נש יפ , Deut. 21:17, that is, διτλᾶ or μέρος διπλοῦν, "adouble portion" of the inheritance. And this evidently Jacob took fromReubenandgavetoJoseph,whenheadoptedhistwosons,andgaveeachof them the inheritance of a tribe, Gen. 48. And there also belongedhereunto civil pre-eminence and right unto rule. The first-born had aprincipalhonouramonghisbrethren,andwhenruleanddominionwaserected, without especial cause and alterationmade by God himself, itbelongeduntohim.SodothewordsofGodtoCainplainlysignify:"Untothee shall be his desire, and thou shalt rule over him," Gen. 4:7. AndwhenGodtransferredinprophecythebirthrightfromEsautoJacob,hedid it in thesewords, "The elder shall serve the younger," chap. 25:23;whichIsaacalsointheconfirmationofitsoexpresseth,"Belordoverthybrethren,andletthymother'ssonsbowdowntothee,"chap.27:29.AndsohetellsEsauafterwards,"Behold,Ihavemadehimthylord,andallhisbrethren have I given to him for servants," verse 37. And this was byJacobtakenfromReubenandgivenuntoJudah.Boththeseareexpresslymentioned,1Chron.5:1,2,"Reubenwasthefirst-born;but,forasmuchashe defiled his father's bed, his birthright was given unto the sons ofJoseph:andthegenealogyisnottobereckonedafterthebirthright.ForJudahprevailedabovehisbrethren,andofhimcamethechiefruler;butthe birthright was Joseph's" I confess the birthright here seems to beconfined unto the double portion only, and is therefore proposed astotallytransferredtoJoseph,andtohavecomprisedallthatwaslostbyReuben.ThematterofruleisintroducedsoasthatwhenGodwoulderectit,hegaveittoJudahwithoutdeprivinganyotherofarightuntoit.Iwillnot therefore be positive that, by the law of nature, or any previousconstitutionofGod,rightuntorulebelongeduntotheprimogeniture,butsuppose it might be disposed unto the most worthy, as the Romanepitomatoraffirmsitwasatthebeginningofallgovernments.However,

hereisnomentionofthepriesthood,whichweinquireafter.

8.TheMishnicalJews,inMassecethBecarothPeresh.8,dividetherightsof the primogeniture in נחלה and ,כהנה "the inheritance" and "thepriesthood,"andthereonmakemanydistinctionsconcerningthem,whomaybethefirst-born,orhavetherightofprimogeniture,asuntotheone,but not unto the other. But by "the priesthood" they intend only thededicationofthefirst-bornuntoGoduponthelawofopeningthewomb.Now,thishadnorelationuntothepriesthoodproperlysocalled.Asfarasithaditsfoundationinthelawofnature,itwasanofferinguntoGodofthefirst-fruitsofthefamily,allprimitiœbeingdueuntohim;andherebywas thewhole familymade sacred and dedicated untoGod: for "If thefirst-fruitbeholy,thelumpisalsoholy,"Rom.11:16.Theplace,therefore,mentioned in Becaroth intends not the priesthood. But in BereshithRabba, fol. 71, someof themdoplainlyascribe thepriesthoodunto theprimogeniture;andsodothJeromefromthem,onGen.17:27,Epist.adEvagr.,andelsewhere,asdoothersalsooftheancients.Butinthewholelaw and order of the primogeniture, it is plain that God designed toshadowout the LordChrist in his offices,when, by his incarnation, hebecame the first-bornof the creation, as to rule,Col. 1:15, 18,Rev. 1:5,Heb.1:6;as to inheritance,Heb.1:3,4,Eph.1:20;andas tosanctifyingthewholefamily,Heb.2:11.

9.Yet all thathathbeen spoken, or thatmay furtherbepleaded to thesame purpose, doth not necessarily conclude that the right untosacrificingbywayofofficewasenclosedtothefirst-bornbeforethegivingof the law; and afterwards we know how it was disposed of by divineinstitution.Therewas,therefore,inthatstateofthechurch,noofficeofpriesthood,but everyoneperformed thisdutyandworshipof sacrifice,"ex communi jure," with respect unto himself. As all were obliged toattendunto thisworshipofGod,andexpress their faith in thepromisethereby, so every one who was "sui juris," or had the free disposal ofhimself in all hismoral actions, did in his own person attend unto hisowndutyherein.Aspersonswereunitedintofamilies,andmadeuponebody naturally-political byGod's appointment, the "pater familias" hadthe duty of sacrificing for the whole committed unto him. Herein it isprobable he had the especial assistance of the first-born of the family,

whereby he might be initiated into his future duty. Yet was it notafterwards confined to him; for Abel, whowas the youngest son of hisfather, offered sacrifices for himself in his own person, his father andelderbrotherbeingyetalive.Inowaydoubtbutthatallthepersonsonthe patriarchal line before the flood offered sacrifices to God; yet is itmost uncertain whether they were all of them the first-born of theirrespective parents. Abraham after the flood offered sacrifice whilst theeldestsonofNoahwasyetalive,neitherwashehimselfthefirst-bornofhis immediate parents. Afterwards it is probable that the order andsolemnityofpublicsacrificingwentalonginapeculiarmannerwiththebirthright;notthatitwasaprivilegethereof,butthattheprivilegeofthebirthrightmade what they didmore extensive and illustrious. But thiswas continued only whilst a family continued by consent. When itdivided,allthingsreturnedtotheirprimitiverightandpractice.SowasitwhentheyoungersonsofNoahwereseparatedfromtheelder;theylostnottherightofsolemnizingtheworshipofGodthereby.Andincasethefirst-bornwasincapable,throughsin,idolatry,orapostasyfromGod,therightof theremainderwasnotprejudiced thereby,buteveryonemightpersonallyattendunto thedischargeofhisdutyherein;whichafter thegiving of the law was not provided for. But this respected man only.Womenwereafterwards,amongtheheathen,admittedintotheofficeofthe priesthood, especially in the idolatries of Juno. But there was noinduction towards any such practice in the light of nature or originaltradition; for "the head of the woman is theman." And the whole sexgenerallybeingsupposedunderthepoweroftheirparentsorhusbands,nothing remainson recordof their solemnizing sacredworship in theirownpersons,thoughsomeconjectureshavebeenmadeaboutRebekah'sinquiryofGoduponherconceptionoftwins.

10.When greater political societies, being the products of the light, ofnatureactingbychoice,andonnecessity,wereestablished,itwasjudgedneedful,orat leastuseful,notonly thateveryoneshouldoffersacrificefor himself that would, nor only that the head of each family shoulddischargethatdutyinthenameofthewholefamily,—whichexpressesthefirsttwodirectionsofthelawofnature,—butalsothatsomeoneormoreshould offer sacrifice for the whole community, which had the solemnrepresentationofasacerdotaloffice.Howthesepersonscameoriginally

intheworldtobedesigneduntothisworkandofficeisamatterleftmuchinthedarkandobscure.ThewayswherebyGoderectedthisoffice,andconstituted any in the possession and enjoyment of it, are plain andevident:forhediditeitherbyanimmediatecallfromhimself,asitwaswith Melchizedek in one manner, and Aaron in another, or by theconstitutionofalegalsuccessionofpriests,asitwaswithalltheposterityofAaron;concerningbothwhichweshalltreatafterwardsdistinctly.Ourpresentinquiryis,howthisorderofthingscametopassintheworld,orwhen,—thatsomecertainpersons,underthenameofpriests,shouldhavetheadministrationofthingssacredinthebehalfofpoliticalcommunitiescommitteduntothem.Andthesearethewaysthatmaybepleadedwithgood probability to this purpose: The first is, that the people orcommunities judging the duty of public sacrificing and religiousadministrationstobetheirduty,andnecessaryforthemasacommunity,didchooseoutfromamongthemselves,eitherbylotorsuffrage,—thetwooriginalwaysofallelections,—suchastheyjudgedmeetforthatpurpose.SoVirgilwouldhaveLaocoondesignedtobeapriesttoNeptunebylot:—

"Laocoon,ductusNeptunosortesacerdos."

Æn.ii.201.

And in Statius it was by the choice of the people that Theodamas wasmade the priest of Apollo in the room of Amphiaraus. So he speaks tothem,Thebaid.lib.x.:189:—

——"Nonhænostrodepectorevoces:

Illecanit,cuimefamulari,etsumerevittas

Vestrafides,ipsonondiscordante,subegit."

And when, among the Romans, the care of sacred things had beendevolvedontheirkings,upontheirremovalthepeoplecreatedpriestsbysuffrageamongthemselves,andoneunderthenameof"rexsacrorum,"thatby thecontinuanceof thenametherein theofficemightnot inanythingbemissed,thecivilpowerbeingfullytransferreduntotheconsuls.SeeDion.Halicarnass. lib. v. SoLivy: "Rerumdeindedivinarumhabita

cura: et quia, quædam publica sacra per ipsos reges factitata erant, neubiubiregumdesideriumesset,regemsacrificulumcreant,"lib.ii.cap.ii.Andthekingofthe"sacra"atAthenshadthesameoriginal,asismanifestinDemosthenes.TheDacianssofarimprovedthispowerasthat,havingat firstmade priests unto their gods, they at lengthmade one of theirprieststobetheirgod.

And this I take to be one of the principal ways whereby, in the firstcoalescencesofhumansociety,theorderofpriesthoodcametobeerectedamongthem.Possiblyintheirelectionstheymightsupposethemselvestohave received guidance by some supernatural indication, of whichafterwards;butitwasconsentandchoicethatgavethemtheirauthorityandoffice.

11. Secondly, Those who had by any means obtained the rule of thecommunity,knowingthatwiththeirpoweroverittheyhadanobligationonthemtoseekitsgood,didtakeuponthemselvesthecareofsacrificingfor it, and performed it in their own persons. And there seems to be anaturaltraductionofthepowerandrightofthiskindofpriesthoodfromthe fathers of families unto the heads political societies, which have aresemblance unto them. And thence the heathen writers do generallygrant that the care of the administration of sacred things accompaniedthe supreme power, so that the kingdom and the priesthood amongstthemforaseasonwenttogether.SoAristotle informsusof thekings intheheroicaltimes,—thatis,suchastheyhadtraditionbutnohistoryof:Κύριοι ἦσαν τῆς δὲ κατὰ πόλεμον ἡγεμονίας, καὶ τῶν θυσιῶν ὅσαι μὴἱεροτικαί·—"They were rulers of things belonging unto the conduct ofwar, and had the ordering of sacrifices that were not in an especialmanner reserved to thepriesthood;"of the reasonofwhichexception Ishallafterwardsgiveanaccount.Andagain:Στρατηγὸςἦνκαὶδικαστὴςὁβασιλεὺς καὶ πρὸς τοὺς θεοὺς κύριος,Aristot. Polit. lib. iii.;—"The kingwasgeneral,judge,andlordofthingssacred."AndCicero:"Apudveteres,qui rerum potiebantur iidem auguria tenebant; ut enim sapere, sicdivinareregaleducebant:"DeDivin.lib.i.cap.xl.Thetruthis,theuseofsacrificing among theGentiles, by the timewemeetwith any probablerecords of things among them, was much restrained, and principallyattendedunto in andwith respectuntowar, or an apprehensionof the

approachofpubliccalamities.Hence itcametopass that theywhohadthechiefcommandinwarhadpowerofsacrificingalso.Butif itwassothatnotonlyarightofsacrificingforthecommunityoccasionally,inthetimes of danger, belongeduntohimwhopresided therein, but that thesupremepowerandpriesthoodwenttogetherinanygreatersocieties,astraduced from thepractice of families, it is evident that theywere veryquickly separatedagain,andvested indiversepersons,yet soas still toreserve unto kings and generals the privilege of sacrificing expiatoryoblations in war; which they did sometimes by the death of beasts,sometimesofpersons,andsometimesofthemselves:forthefirstmentionwehaveofpriests intheworld isdistinct fromkings inthesameplace.Thiswas inEgypt,wherewe find the"cohanim,"orpriests,anorderofmenby themselves,under thepowerandcareof theirkings.How theycame by that office originally, if we shall suppose that the right ofsacrificing for the community went along with regal power and rule, Iknownot. Itmaybesaid thatkingsgrewwearyof thatemployment,astheirgreatness,wealth,andempire increased,andsosufferedothers tobe chosenunto it, or designed them thereunto by their ownpower; or,thatambitionand luxuryrendering themunfit for thedischargeof thatoffice and negligent in it, the people provided for themselves as theycould.OritmaybethoughtthatsomesuchthingsfelloutinthoseearlydaysoftheworldasdidinlateragesamongthecaliphsoftheSaracens;for the world in all its varieties varieth not from itself. These caliphs,being originally the successors of Mohammed, had all power civil andsacred in their hands; but through the sloth of some of them,militarymen, who had the power and charge of armies in their hands anddisposal, took the civil power from them, and, making themselvesemperors,leftonlythepontificateuntothecaliphs,theprincipaldignityremaining unto them being an allowance to wear those garments andcolourswhich theydid as successors toMohammed,when theyhadallthepower.SeeElmacin.Histor.Saracen.lib.iii.cap.ii.Itmighthavesofallenoutwith thosepriestsofEgypt.Beingoriginallybothprincesandpriests, theywere confined to the sacerdotal function by some ofmoreheroic spirits, who deprived them of rule and government; whichalterationmightconstituteoneofthosechangesintheirdynastieswhichare so much spoken of. And thence, it may be (which Athenæusobserves),thepriestsofEgyptdidalwayswearkinglygarments.Butthese

things are only conjectures, and that aboutmatters wrapped up in thegreatest obscurity. I rather judge that there was never an ordinaryconcurrence of both these offices in the same persons, though itsometimessofelloutonextraordinaryoccasions;as,—

"RexAnius,rexidemhominumPhœbiquesacerdos."

Andthemostancientreportsamongtheheathen,bothintheEasternandGreciantraditions,mentiontheseofficesasdistinctlyexercisedbydiversepersons.Homerhathhispriestsaswellashiskings, thoughthatwhichthenwaspeculiartothemwasdivination,andnotsacrificing.

Thirdly,Priestsamongtheheathenmighthavetheiroriginalfromsomeextraordinary afflatus, real orpretended. Itwaswith respectunto theirgods thatmen had thoughts of sacrificing, or of theway of it. And theworldwasgenerallynowbecomeutterly at a lossbothas to thenatureandmannerofreligiousworship,thoughthelightofnaturekeptthemupto a persuasion that the Deity was to be worshipped, and some smallremaindersoforiginaltraditionthatsacrificingwasanacceptablemodeof religious worship still continued with them. But how to exert thesenotions inpractice, orhow to express their impressions from tradition,theyknewnot.Butyettheystillhadanapprehensionthattheknowledgehereofdweltwiththegodsthemselves,andthatfromthemtheyweretoexpect and receive direction. In this posture of theminds of men andtheirconsciences, it isnowonder if somequicklypretendedthemselvesto be divinely inspired, and were as easily believed; for men who areutterly destitute of all means of divine and supernatural direction aregivenupuntoasgreatanexcess in facile credulity, as theyareuntoanobstinate unbelief of the most evident truths by whom such light anddirection hath been rejected. And as this latter frame at this daydiscouragethmenwiseandsoberintheproposalofsacredtruths,uponthe highest and most evident warranty, unto the sceptical atheism ofrebels against the light; so the former encouraged crafty impostors toimpose theirpretended inspirationson thecredulousmultitude,as thattheyeasilygaveupuntothemtheentireconductoftheirreligiousaffairs.AndSatanhimselfwassurenottobewantingtosogreatanoccasionofpromotinghisinterestintheworld;andtherefore,ashehaddivertedtheminds of men before from the true and only object of all religious

worship, entangling them in an endlessmaze of abominable idolatries,so, to secure them unto himself in those tormenting, disquietinguncertainties whereinto he had cast them, he did actually intermixhimselfandallhispowerinthemindsandimaginationsofsomepersons,whomhehaddesignedfortheguidesofothersintheirsuperstitions.Andan appearance of his power and presence with them was that whichinstatedandfixedtheminapeculiarofficeofmanagingthingsesteemedsacredandreligious.Thiswasthecertainandundoubtedoriginalofthestatedsolemnpriesthoodamongtheheathen,aswillyetfurtherappear.

12.Toreturn,therefore,whencewehavedigressed,nexttohimwhowasthe first priest in office in the world, and that by virtue of divineappointment,—ofwhomImusttreatafterwardsdistinctlyandbyhimself,—those firstmentioned under that name are the priests of Egypt,Gen.41:45, 47:22, 26. Concerning them, therefore, in the first place, ourinquiryshallbe.

It isveryprobable that theEgyptiansbegantohavetheirstated"sacra"very early in the world; for they were the posterity of him whounquestionablymadethefirstdefectionfromtruereligionaftertheflood,andthereforemostlikelytheyfirstimprovedthatsuperstitionwhichtheyembraced in the room thereof. And hence it came to pass that havingchosenboththeirdeitiesandthemanneroftheirvenerationinthetimesof barbarity and darkness, before mankind had leisure to improve theremaininglightofnaturebycontemplation,arts,andsciences,theyfixedon,andtenaciouslyadheredunto,suchobservancesintheirsuperstitionas were ridiculous and contemptible unto all the world besides. InprocessoftimetheyreceivedmanycustomsandusagesinsacredthingsfromAbrahamandhisposteritywhilsttheydweltamongstthem;much,itmaybe,particularlyundertheruleofJoseph,andmoreuponthefameand renownof their glorious lawanddivineorder in religiousworship.ThesecustomsandusagesbeingobservedamongthembysomeGrecianwriters long afterwards, divers of late are inclined to believe that theIsraelitestookthemfromtheEgyptians,andnotonthecontrary.Imeannotanyofthosesuperstitiousandidolatrouscustomswhichthatpeoplelearned from the Egyptians, as weeping for Tammuz, even as theyborrowed idolatries and superstitions from all their neighbours round

about them, as I have elsewhere declared, but those institutionsthemselveswhichMosesgavetheminthewilderness,andsomethatGodhad peculiarly given unto Abraham. Whether a due reverence unto,divine revelations and institutions hath been observed herein, I shallelsewhere,Godwilling,make inquiry. In brief, the plainest state of thedifferenceisthis:Godgivesalawofdivineworshipuntohispeopleinthewilderness,declaresall thepartsandobservancesof it tobeofhisownimmediateappointment.And in thedeclarationofhismindheallowednotMosestheinterpositionofanyonewordorconceptionofhisown,butmadehim amere internuncius, tomake knownhis express commandsandwilltothepeople;nordidheallowhimtodoanythingbutwhatheexpresslyandimmediatelyordained.Inthemeantime,makingknowntothe people that all they were enjoined was from himself, he straitlyforbids them to do any thing in his service after the manner wherebyother nations served their idol gods. Yet notwithstanding it appearsafterwards that sundry of the things which were so instituted andobservedamongstthemwereobservedalsobytheEgyptians.HereuponitisinquiredwhethertheEgyptianslearnedthosethingsandtookupthepracticeofthemfromtheIsraelites,orwhetherMoses(who,indeed,hadno more to do with the intruding or appointing of those sacredinstitutions thanhath thepresent reader,whoeverhebe)didnot learntheminEgyptandprescribetheminthewildernessuntothepeople.Butwhereas the inquiry ought to be, not what Moses might learn of andreceivefromtheEgyptians,butwhatGodhimselfdidso(forifwebelievethe Scripture at all, they were all of his own immediate appointment,withouttheinterpositionofthewit,invention,ormemoryofMoses),soIshallsay,thatifanylearnedmancanproduceanyoneevidenttestimony,orbutsuchanoneaswhosepretenceuntoaprobabilityoftruthIcannotmakemanifesttobevain,oftheobservationofanyonesacredinstitutionbelongingpeculiarlyuntothesystemofMosaicalordinancesamongtheEgyptiansbeforethegivingofthelaw,Iwillpassonamongthecaptivesin their triumph forsogreatanachievement.Butcertain it is thatmenare exceedingly apt to take upwith learned conjectures out of heathenwriters,thoughpressinghardonthereputationofsacredtruth.

13.Aninstancehereof,ifImistakenot,maybetakenfromthatspaceoftime,andwhatsetsoutthereinwhatwehavenowunderconsideration.

JosephusinhisDiscoursesagainstApion,lib.i.,reportssomewhatofthehistoryoftheEgyptiansoutofManetho,apriestofHeliopolis,whowrotehis story in the days of Ptolemy Philadelphus, about sixteen hundredyearsafterAbraham'sbeinginEgypt.Outofthisman'swritings,andinhisownwords,hegivesanaccountof anation thatwas calledHyksos,which in the Egyptian language signifieth "kingly shepherds." Thisnation,ashesays,enteredEgyptandsubduedit,holdingitforaboutfivehundredyears,erectinganespecialdynastytherein.Bytheseshepherdsandtheirkings,withJosephus,ManethointendedtheIsraelitesandtheirabode in Egypt, although hemixed the story of it withmany fabuloustraditions; for under that name and character were they known to theEgyptians,andontheaccountofthatprofessionoflifewhencetheyweresodenominated livedseparately fromthem.Thisstory,withallowancesfor the fabulous tradition and invention of the reporter, is for thesubstanceofitfairlyreconcilableuntooursacredwritings;yea,nootherinterpretationofitisconsistentwiththem,asweshallmanifest.Butourlatelearnedchronologersaregenerallyofanothermind.TheywillhaveanationcalledbytheEgyptiansHyksos,leavingnomemorialofanynameof their own, nor ground of any tolerable conjecture fromwhence theycame,norwhatbecameofthemintheissue,norwhytheEgyptiansgavethemthatname,beingacompositionofwhattheymostadoredandmostabhorred,tohaveenteredEgyptpresentlyafterthedeathofJoseph,andconquering the whole kingdom, or at least all the lower and principalpartsof it, tohaveerectedakingdomof theirown therein.These, theysay,weretheywhooppressedtheIsraelites,asisrelatedinExodus;andunder their rule was the people delivered, as in the same story, in thereign of Apophis, leaving them to rule in Egypt two or three hundredyearsafter.Concerningthispeople, theprincipal thingsobservedoutofManetho are,—(1.) That they invaded the country in the reign of oneTimaus,Godbeingangrywith thenation;and that theyhadnokingoftheirownattheirfirstentrance.(2.)Thataftertheirentrancetheymadeone fromamong themselvesaking,whom they calledSalatis. (3.)ThatthisSalatis took care about cornand itsmeasures,with the stipendsofsoldiers.(4.)Thatheandhissuccessorsendeavouredtorootoutall theEgyptians.(5.)ThattheykeptAbaris(that is,Pelusium)withagarrisonof 240,000 soldiers, building of some other cities. Now, leaving untoothersthelibertyoftheirjudgment,Icannotbutdeclarethattomeeither

thiswholestoryisamerecoinedfable,oritistheHebrewsalonethatareintendedinit,orthatcreditisnottobegivenuntooursacredstory,asIshallevidentlydemonstrate.For,—(1.)IftheHebrewsandtheirabodeinEgyptbenot intended in this story,what credit is tobe givenunto thewritingsofthisManetho,andtheskillhepretendedintheantiquitiesofhis country, or the sacred records from whence he boasteth to havetranscribed his commentaries? For if the state of the Israelites be nothere expressed, it is apparent that he had not any notice of it; forJosephus,searchingofhimnodoubtwithdiligence,tofindwhathecoulddiscoverconcerningtheantiquityandaffairsofhisownnation,couldfindnothing in his book concerning their coming into and departure fromEgyptbutthispassageonly.Forwhathementionsafterwardsaboutthelepers and mixed people hath no consistency with the story of theHebrews, but was a mere figment of the Egyptians, designing theirreproach.AndifthisManethowasutterlyignorant,andhadnotraditionof what befell his country in that terrible desolation and ruin, the likewhereof never befell any nation under heaven,what reasonhavewe togivetheleastcredituntoanyofhisreports?Amanmaysoberlyjudge,onsuch a supposition, that all his dynasties and kings, and what fell outunder theminancient times,weremere figmentsofhisownbrain, likethestoryofGeoffreyofMonmouthconcerningthesuccessionofkingsinthisislandfromthecomingofBrutus,whichinlikemannerispretendedtobe taken fromsacredmonastical archives. (2.)The Israeliteswereatthat time known by the name of shepherds, professing themselves tofollowthatcourseoflifewhencetheyweresodenominated;andassuchtheywere"anabominationuntotheEgyptians."ThesethingsconcurringwiththeruinthatbefellEgyptat theirdeparture, issued insucha fameand traditionasmighteasilybe fableduponbyManetho,an idolatrouspriest, so longafter.But that there shouldbe two sortsofpersons, twonations,atthesametimeinEgypt,bothstrangers,bothcalledshepherds,the one oppressing the other, the Egyptians as it were unconcerned inboth,seemsrathertobeadreamthantohaveanythingofrealtraditionorstoryinit.Besides,whotheonesortofshepherdsatthattimewereisknownuntoall;butastotheothersort,nonecanimaginewhencetheycame,norwhatwastheendtheywerebroughtunto.(3.)TheyaresaidbythisManethotocomeintoEgyptwithoutaking,butafterwardsmadeoneofthemselvesso,who"intimeofharvestorderedthemeasuresofcorn,

and paid men their allowances" (ἐνθά τε κατὰ θέρειαν ἤρχετο τὰ μὲνσιτομετρῶνκαὶμισθοφορίανπαρεχόμενος);whichthingshavesoplainarespecttoJosephasthathemustshuthiseyeswhoseeshimnottherein,especiallysincethetimesagreewellenough.(4.)Josephhadtheexerciseof all regal power committeduntohim,whowasoneof the shepherds,andmadelawsandstatutes,yea,changedthewholepolitical interestofEgyptandthetenureoftheirlands,makingthekingthesoleproprietorofthewholesoil,leavingthepeopletoholditofhiminawayoftenancyatacertainrate,bythewayofacknowledgmentandrent.Thismightwellraisea fameofhisbeingakingamongstthem.Andthere is thathereinwhich overthrows the whole fabulous supposition of the invasion andconquestofEgyptatthattimebyanothernation.ForMosesaffirmsthatthoselawsofJosephwereinforceandobservedinEgyptuntothedayofhis writing that story, Gen. 47:20–26. Now, this story supposeth thatimmediatelyafterthedeathofJosephcameinanewnation,whoutterlydispossessed theEgyptians of their country andwhole interest therein,taking it into their own power, possession, and use. And can anymanthink it probable that the lawsmade by Joseph about the rights of theking and the people should be in force and be observed by this newnation,whohadconqueredthewhole,andatfirst,nomanknowsforhowlong, had no king at all? For they were these Hyksos, and not theEgyptians, who, according to Manetho, as interpreted by ourchronologers,ruledinEgyptinthedaysofMoses.This,inmyjudgment,so longasmenwill acknowledge thedivineauthorityof thewritingsofMoses,issufficienttodiscardthewholestory;foritismostcertainthatthingscouldnotbeatthesametimeasMosesandManethoreport,iftheHebrewsbenotintendedbyhim.Andsettingasidesuchconsiderations,certainlyhewhowasapersonrenownedforwisdomandrighteousnessintheworld,therulerandconductorofamightynation,thefirstandmostfamouslawgiverontheearth,writingofthingsdoneinhisowndaysandunderhisowneyes, istobebelievedbeforeanobscure,fabulouspriest,wholivedatleastsixteenhundredyearsafterthethingsfelloutwhichheundertakestorelate.(5.)ThenationorpeopleuntowhomAbrahamwentdown was to afflict him and his posterity four hundred years, andafterwardstobejudgedofGodfortheiroppression,Gen.15:13,14.Now,thiscannotbeaffirmed,iftheyfirstwentdownuntoonenation,andthenwere afflicted by another, as this story imports. (6.) The people with

whomtheIsraeliteshadtodofromfirsttolast,inawayofkindnessandoppression,arecalledMizraimitesorEgyptiansconstantly;andalthoughtheseHyksosshouldhavebeeninMizraim,orEgypt,yetiftheywerenotof theposterityofMizraim, itcouldnotbesaid inwhat theydid that itwas done by the Mizraimites. They were Egyptians who first receivedthemandkindlyentertained them;Egyptians theywerewhooppressedthemandweretheirtaskmasters;anEgyptianitwasthatMosesslewforhis cruelty; Egyptians they were whom the people spoiled at theirdeparture;andso inallother instances:whereas, if thisstoryberightlyapplieduntoanothernation,theyreceivednothingbutkindnessfromtheEgyptians,andwereoppressedwhollybyanotherpeople.(7.)TheplaceswhichManethoreportstheseHyksostohaveheldpeculiarlyingarrisonweremostprobablythosebuiltbytheIsraeliteswhilstoppressedbytheEgyptians. It is generally agreed thatPithom,whichwasbuilt by them,Exod.1:11,was thesamewithPelusium,andthis thesamewithAbaris,which theHyksos are said tomaintainwith240,000men;which greatnumberaresaidafterwardstohavebeendrivenoutofEgypt,andtohaveenteredintoSyria.HethatshallreflectonthetruthofthestoryinMoses,and withal consider the nature of the reports concerning the Hebrewsleaving Egypt, in Trogus, Tacitus, and others,will not easily think thatanybuttheyareintended.(8.)It isevidentthatwhoeverruledEgyptatthedepartureof the Israelites,bothhimself,hiswholehost,andall thestrength of the kingdom,were utterly destroyed. If it be supposed thatthoseweretheHyksos,andnottheEgyptians,andwithalasitissaidthatthe Egyptians in Thebais always waged war with these Hyksos, andexpectedanopportunitytorecovertheir liberty,canitbeimaginedthatthey would have let go the advantage now put into their hands, whenthere was no strength left to oppose them? But this, according to thestory, they did no way make use of; but after their destruction anddesolation, theHyksoscontinuedtorule inEgypt twoor threehundredyears.Wherefore,thisstory,as it is framedbyManetho,andappliedbysome late learned chronologers, is inconsistent with the writings ofMoses; and therefore, with those by whom their sacred authority isacknowledged, it can be no otherwise esteemed but as a fabulousdeclaration of that obscure tradition which the Egyptians had so longafteroftheHebrewsbeingintheircountry,andofthedesolationwhichbefell it thereby."Malumhabitat inaliendo fundo."Hadtherenotbeen

somewhat of real truth in thebusiness, therehadbeennooccasion forthis fabulous superstructure. The like account I shall give in its properplaceofthatotherbold,and,tospeakplainly,falsehypothesis,thatmanyof the Mosaical religious institutions were taken from the usages andcustomsoftheEgyptiansintheirsacredrites.

14.Buttoreturn.The םינהכ ,or"priests,"mentionedamongtheEgyptians,wereprobablyprincesof thepeopleat the first.And translatorsareyetdubiouswhether they should render theword in its places "priests" or"princes."Atfirsttheyweredesignedbycommonconsenttotakecareofthe "sacra" which belonged unto the community, which grew into anhereditaryoffice;norcanIgiveanyotherprobableconjectureconcerningthem. Appointed they seem to have been to comply with the catholictraditionofsacrificing,ordoingsomethinginlieuofit,forthegoodofthecommunity.Andtheirfunctioncontinuedinprincipalreputationinafterages, increasing in popular veneration and esteem as superstitionincreased among them, which was fast enough, until it had even tireditselfwithitsownextravaganciesandexcess.

15.Besidesthese"cohanim,"therewereinEgyptatthesametimeothersorts of men, whom we call "magicians and sorcerers," whose arts ordelusions were afterwards generally followed by the priests of othernations; or, it may be, upon some neglect of the service of their gods,these men, pretending unto a familiarity and acquaintance with them,took the office upon themselves, promising supernatural effects in theexecution of it. There seem to be three sorts of them expressed, Exod.7:11.Therearethe םימכח ,"chacamim;"and םיפשכמ ,"mecashshephim,"and

םימטרח ,"chartummim."The"chacamim,"whichwerender"wisemen,"areheredistinguished from the "mecashshephim," or "sorcerers;" but the"chartummim," or "magicians," seem to comprise both the other sorts,the "chacamim" and "mecashshephim:" "Then Pharaoh called the wisemenandthesorcerers:nowthemagiciansofEgypt,theyalsodidinlikemanner with their enchantments." But Gen. 41:8, the "chacamim," or"wisemen,"aredistinguishedfromthe"chartummim,"or"magicians,"asthey are here from the "mecashshephim," or "sorcerers;" and thereforeweshallconsiderthemdistinctly.

The םימכח are constantly rendered by the LXX. σοφοί, and all other

translations are compliant, the word being of a known obvioussignification,andcommonlytakeninagoodsense,"wisemen;"fortheywere theywhoafterwards,whenthecontemplationof thingssecretandhidden first foundacceptanceand thenapplause inGreece,were calledσοφοίandthenφιλόσοφοι.Buttheoriginaloftheirstudiesseemtohavebeeninthingsmagical,curious,anddiabolical;inwhichartsphilosophymade its last attempt in the world under Apollonius and some otherPythagoreans,—so,likean"ignisfatuus,"expiringasitbegan.Whereforethese "chacamim," now of such reputation in Egypt, were such as hadseparatedthemselvesuntothestudyofcuriousartsandthespeculationofhidden things; intowhosecontemplationsSatanvariously insinuatedhimself, giving themanesteemandhonouramong thecommonpeopleontheaccountoftheirskillinthingsuntothemunknown;theygratifyinghim, on the other hand, in promoting his design for superstition andidolatry.Thisgavethemthetitleof"wisemen;"whichyetpossibly,inthejudgmentofthosewhoreallywereso,wasconfineduntotheirtradeandprofession,forwehearnotoftheiruseonanyotheroccasion.Exod.7:11,the LXX. render םימכח by σοφισταί, "Men subtle to deceive." Hence,probably,intheexpressionofwhatwasdonebytheircounsel,Lukeusethσοφισάμενος,"dealtsubtilly,"Acts7:19.

Thosejoinedinoneplacewiththesewisemenarethe םיפשכמ .ThenameisoriginallyHebrew,from ףשכ ,"præstigiasexercuit."TheLXX.renderitbyφαρμακοί, "venefici;" and theTargumbyחרש, "præstigiator," "jugglers,impostors,"andalso"conjurers."Theyseemtohavepretendeduntotherevelation or discovery of things secret and hidden;whence the Arabicכשף signifies "touncover," "to reveal," "tomakeknown."Suchasortofimpostors the world was always pestered withal, which were of old ingreat reputation, thoughnow the scornof themultitude.Probably theyhadanaccessuntotheadministrationofthingssacred,whencethewordin the Syriac denotes "to pray," "to administer in things holy," and "tosacrifice."The"chartummim"arethoseuntowhomallmagicaleffectsarepeculiarlyassigned.Itdothnotappearwhethertheywereapeculiarsectdistinct from theother two,or someof themmoreeminently skilled inmagical operations than the rest. The name is foreign to the sacredlanguage, probablyEgyptian, though in use also among theChaldeans,untowhom thisdiabolical skill andpracticewere traduced fromEgypt.

TheLXX.renderthem,Gen.41:8,ἐξηγηταί,"interpreters,"accordingtothematterinhand,itbeingtheinterpretationofthedreamsofPharaohwhichwasinquiredafter,whereinalsotheyboastedtheirskill.Exod.7:11,they render it ἐπαοιδοί, "incantatores," "enchanters." The Vulgar Latinomits the name, and to supply that omission renders םהיטהלב , "perincantationes Egyptiacas," "by their Egyptian enchantments." Somerender it by "genethliaci,"whichAbenEzra gives countenance unto onDan. 2:2, calling themהתלדות ,חכמי "men skilled in casting nativities;"others by "malefici, arioli, magi, necromantici," "witches, conjurers,magicians;" Targum, ;חרשים in the common translation, Gen. 41:8,"magistri,"without any reason. It is plain and evident that theywere asortofpersonswhopretendeduntoapowerofmiraculousoperation,andmade use of their skill and reputation in opposition untoMoses. TheirchiefsatthattimewereJannesandJambres,mentionedbyourapostle,2Tim. 3:8, as they are likewise spoken of in the Talmud, and are joinedwithMosesbyPliny,aspersonsfamousinartsmagical.Itisnotunlikelybut that this sort ofmenmighthavebeen castunder somedisgracebyfailing in the interpretation of the dreams of Pharaoh, the knowledgewhereof was of so great importance unto the whole nation. This beingdone by Joseph, whose eminent exaltation ensued thereon, it is notimprobablebutthattheyboreapeculiarmalicetowardsalltheIsraelites,being,moreover,instigatedandprovokedbytheknowledgeandworshipofthetrueGodthatwasamongthem.ThismadethemvigorouslyengageinanoppositionuntoMoses,notonlyincompliancewiththeking,but,as our apostle speaks,ἀντέστησαν,—"they set themselves against him;"whichincludesmorethanamereproductionofmagicaleffectsuponthecommand of Pharaoh,whereby they attempted to obscure the lustre ofhismiracles,—evenasedulous,active,industriousoppositiontohiswholedesign.Andbesides,whereastheyknewthatMoseswasskilledinallthelearning of the Egyptians, and not perceiving at first any peculiarpresenceofdivinepowerwithhim,theythoughtthemselvessufficientforthe contest, until they were forced, by the evidence of his miraculousoperations,toacknowledgetheenergyofadivinepowerabovewhattheycould imitateorcounterfeit.Thename,aswassaid, isEgyptian,aswasthearttheyprofessed.AnditisnotunlikelybutthatthosewhichMosescalls םינהכ , "cohanim," were in the Egyptian language called םינמשח ,"chashmannim," who are mentioned Ps. 68:32, which we render

"princes," who are said to come out of Egypt in the profession ofsubjection unto the kingdom of Christ; for the word is Egyptian, andnowhereelseused.

16. Unto these Egyptian artists two other sorts were added among theBabylonians, Dan. 2:2. Besides the "chartummim" and"mecashshephim,"whichmanagedtheseartsinEgypt,whencetheirskilland nameswere traduced unto the Chaldeans, therewere among theirwisemen םיפשא ,"ashshaphim,"and םידשכ ,"casdim"also.Howthesetwosortsweredistinguishedbetweenthemselves,or fromtheothersnamedwith them, is altogether unknown. Strabo tells us that the astrologers,magicians, and philosophers, among the Chaldeans, were called byvarious names: Καὶ γὰρ Ὀρχηνοι τινες προσαγορεύονται, καὶΒορσιππηνοὶ, καὶ ἄλλοι πλείους, lib. xvi. cap. i.;—"Some were calledOrcheni, and someBorsippeni; as also therewereother sortsof them.""Ashshaphim" are rendered "philosophers, astronomers, astrologers,physicians,"merelyonconjecture,andnot fromanysignificationof thename,whichisunknown.The"casdim,"orChaldeans,seemtohavebeenasortofpeople thatclaimedtheirpedigree inanespecialmanner fromthefirstinhabitantsofthoseparts,beingtheposterityofChesed,thesonofNahor.These, probably, beingoverpoweredby a confluenceof othersects of men, be-took themselves unto those curious arts whichafterwards were famous, or [rather] infamous, throughout the worldunder their name; for the prognostication of future events, which theypretended unto, is a thing that the world always despised and yetinquiredafter.SoStrabodescribes them:ἈφώριστοδʼἐντῆΒαβυλωνίᾳκατοικία τοῖς ἐπιχωρίοις φιλοσόφοις, τοῖς Χαλδαίοιςπροσαγορευομένοις,[ubisupra;]—"ThereisinBabyloniaapeculiarplaceof habitation assigned unto philosophers born in or deriving their racefromthecountry,calledChaldeans."Wemaytakeabriefviewofthemallin their order, expressed in Dan. 2:2. The first are the "chartummim."TheyweretheytowhomallthemagicaloperationsinEgyptareascribed;andthenameitselfisEgyptian,thoughsomewouldhaveitofaHebrewextract.R.Saadiaswouldderiveitfrom רוח ,"ahole;"and םוטא ,"shut,"or"closed;"supposingtheygavetheiranswersfromahole intheearth,asthe oracle at Dodona out of an oak. Some deduce it from טרח , asAvenariusandManassehBenIsrael,judgingthemasortofpersonswho

usedastyleorgraving tool tocutcharactersandpictures towork theirenchantments by. See Fuller.Miscellan., lib. v. cap. xi. Hottinger, withmostprobability,conjecturesthenametobetakenfromחרד,whichinthePersian language still signifies "to know,"ד being changed intoט, as isusual.Forallsuchimpostorsdoalwaysrepresentthemselvesaspersonsenduedwithexcellent skill andknowledge; andas suchare theyby thecommon people esteemed. A sort of people they were pretending tosupernaturaloperationsbyvirtueofahiddenpowerpresentwiththem,—that is, diabolical. The next mentioned are the "ashshaphim,"distinguished from the "chartummim,"asanother sort and sect,byvaucopulative.AbenEzrarendersthembyהרופאים,"physicians."SomewouldhavethenamethesamewiththeGreekσοφοί,andsoageneralnameforallprofessorsofsecretknowledge,andofthecausesofthingsnatural.Inthe Concordance of Rabbi Nathan, אשף is ,חוזה "a seer, a prophet, aprognosticator." The third sort are the "mecashshephim," from ףשכ ,"todivine." See 2 Chron. 33:6;Deut. 18:10; Exod. 22:17.Maimonides, andmanythatfollowhimamongtheJews,supposethesetohavebeensuchas,framingimagesandpicturesofthingsabove,includedsuchpowersinthem by incantation as could intercept the influences of the heavenlybodies, and thereby produce rare and wonderful effects, but alwayshurtful and noxious. Of the "casdim" we have spoken before. He thatwouldfurthersatisfyhimselfinthenatureoftheartstheyprofessedmayconsult Maimonides in More Nebuchim, lib. iii. cap. xxxvii.; Polydor.Virgil.deRerumIncantor.p.85;Rhodigni.Var.Lec., lib. ix. cap.xxiii.;Sixtus Senensis, Biblioth. Tit. Curio SacrarumArtium libri;Danæus dePræstigiatoribus;Kircher.Œd. tom. ii.part. ii. fol.456;BangiusCœlumOrientale; Pictures ofWitchcraft; Delrio, Disquisit. RerumMagicarum,lib. i. cap. ii., lib. ii.; Pelan. inDan. 2:2;Geierus inDaniel; Agrippa deOccultaPhilosophia,etc.Straboinformsusthatinhistimetheyhadlostalltheirskillandarts,andthattheremaindersofthemwereonlyakindof priest that attended unto sacrificing, lib. xvii.; and he says that oneChæremon, who went along withÆlius Gallus, the governor of Egypt,undertaking still to practise their arts, was ridiculous unto all for hisignoranceandarrogance.

Ihavedivertedunto theconsiderationof these sortsofmen,as findingsomeoftheminthisspaceoftime,beforethegivingofthelaw,lookedon

as those who had more acquaintance and intimacy with the deities incommonvenerationthanordinary,andwerethereonesteemedaspriestsandsacred.Butitisplainthattheyweresuchasthedevilexcited,acted,and after a sort inspired, to draw off the minds of men from theknowledge and fear of the only true God and his worship.Wherefore,notwithstandingtheirpretenceofinterposingbetweenmenandadivinepower,whichSatanmadeuseof,todiscoverthingshidden,andtoeffectmarvellous operations, as also that at length they became publicsacrificers, yet are they to beutterly excluded fromall consideration inthose prelibations and prefigurations of the priesthood of Christwhichderivedthemselvesfromdivineinstitutionthroughthecatholictraditionofmankind.

—————————

ANADVERTISEMENTUNTOTHEREADER

HAVINGmade this entrance into what I had designed concerning theprefigurationsofthepriesthoodofChristinthechurchandintheworld,I find the full discussion of all things thereunto belonging will requirelargerdiscoursesthaneithermypresentindispositionasuntohealthwillallow me to engage into, or the printer's haste admit of a stay for.Wherefore,havingdespatchedthewholedoctrinalpartofthesacerdotalofficeofChrist,whichwasmyprincipaldesign in theseExercitations, Idocravethereader'spardontotransmittheremainderofourhistoricalobservationsuntothepublicationofanotherpartofourExpositionoftheEpistle,ifGodshallbepleasedtoaffordthatoccasionandopportunity.

EXERCITATIONS

CONCERNING

THE NAME, ORIGINAL, NATURE, USE, AND CONTINUANCE OF A DAY OFSACREDREST:

WHEREIN

THE ORIGINAL OF THE SABBATH FROM THE FOUNDATION OF THEWORLD,

THE

MORALITYOFTHEFOURTHCOMMANDMENT,WITHTHECHANGE

OFTHESEVENTHDAY,AREINQUIREDINTO;

TOGETHERWITH

ANASSERTIONOFTHEDIVINEINSTITUTIONOFTHELORD'SDAY,AND

PRACTICALDIRECTIONSFORITSDUEOBSERVATION

BYJOHNOWEN,D.D.

———

Διὰδυσφημίαςκαὶεὐφημίας—2COR.6:8.

SearchtheScriptures.—JOHN5:39.

PARTV:CONCERNINGADAYOFSACREDREST

TOTHECHRISTIANREADER,

THEREaretwogreatconcernsofthatreligionwhosenamethoubearest,—theprofessionofitstruth,andthepracticeorexerciseofitspower.Andthese aremutually assistantunto eachother.Without theprofessionoffaithinitstruth,nomancanexpressitspowerinobedience;andwithoutobedienceprofessionislittleworth.Whatever,therefore,dothcontributehelpandassistanceuntous ineitherof these,according to themindofGod,istobehighlyprizedandvalued.Especiallyitissoinsuchaseasonasthis,whereintheformerof themisgreatlyquestioned,andthe lattergreatly neglected, if not despised. But if there be any thingwhich dothequally confirm and strengthen them both, it is certainly of greatnecessityinanduntoreligion,andwillbesoesteemedbythemwhoplace

their principal concerns in these things. Now, such is the solemnobservationofasacredweeklydayofrestuntoGod;foramongstalltheoutwardmeansofconveyingtothepresentgenerationthatreligionwhichwas at first taught and delivered unto men by Jesus Christ and hisapostles, there hath been none more effectual than the catholic,uninterrupted observation of such a day for the celebration of thereligiousworshipappointedinthegospel.Andmanymaterialpartsofitwereunquestionablypreservedbythesuccessively-continuedagreementofChristiansinthispractice.Sofar,then,theprofessionofourChristianreligionintheworldatthisdaydothdependuponit.Howmuchittendsto the exercise and expression of the power of religion cannot but beevidentuntoall,unlesstheybesuchashateit,—whoarenotafew.Withothers it will quickly appear unto a sober and unprejudicatedconsideration; for no small part hereof doth consist in the constantpaymentofthathomageofspiritualworshipwhichweoweuntoGodinJesusChrist.Andthedutiesdesignedthereuntoarethemeanswhichhehath appointed for the communication of grace and spiritual strengthunto the due performance of the remainder of our obedience. In thesethings consist the servicesof thisday; and the endof itsobservation istheirdueperformance,unto thegloryofGodand theadvantageof ourownsouls.Whereas,therefore,Christianreligionmaybeconsideredtwoways;—first, as it is publicly and solemnly professed in the world,whereon the glory of God and the honour of Jesus Christ do greatlydepend;and,secondly,asitprevailsandrulesinthemindsandlivesofprivate men,—neither of them can be maintained without a dueobservance of a stated day of sacred rest. Take this away, neglect andconfusionwill quickly cast out all regardunto solemnworship.Neitherdid itever thriveor flourish in theworld fromthe foundationof it,norwill do sounto its end,without a due religious attendanceunto such aday. Any man may easily foresee the disorder and profaneness whichwould ensue upon the taking away of that whereby our solemnassemblies are guided and preserved. Wherefore, by God's ownappointment, it had its beginning andwill have its endwith his publicworshipinthisworld.AndtakethisofffromthebasiswhereonGodhathfixed it,andallhumansubstitutionsofanything inthe likekindtothesame purposes will quickly discover their own vanity. Nor without theadvantagewhichitaffords,asitisthesacredrepositoryofallsanctifying

ordinances, will religion long prevail in theminds and lives of privatemen;foritwouldbejustwithGodtoleavethemtotheirownweaknessesand decays,—which are sufficient to ruin them,—who despise theassistancewhichhehathprovidedforthem,andwhichhetendersuntothem.Thus,also,wehaveknownit tohavefallenoutwithmanyinourdays, whose apostasies from God have hence taken their rise andoccasion.ThisbeingthecaseofaweeklysacreddayofrestuntotheLord,it must needs be our duty to inquire and discern aright, both whatwarrantwehaveforthereligiousobservanceofsuchaday,asalsowhatday it is in the hebdomadal revolution that ought so to be observed.About these things there is an inquirymade in the ensuing discourses,and some determinations on that inquiry. My design in them was todiscover the fundamental principles of this duty, and what groundconscience had to stand upon in its attendance thereunto; for what isfromGod in these things isassuredlyacceptedwithhim.Thediscoveryhereof I have endeavoured to make, and therewithal a safe rule forChristianstowalkbyinthismatter,sothatforwantthereoftheymaynotlose the thingswhich theyhavewrought.What I have attainedunto oflightandtruthherein issubmittedto the judgmentofmen learnedandjudicious. The censures of persons heady, ignorant, and proud, whospeak evil of those things which they know not, and in what theynaturally know corrupt themselves, I neither fear nor value. If anydiscourses seem somewhat dark or obscure unto ordinary readers, Idesiretheywouldconsiderthatthefoundationsofthethingsdiscoursedof lie deep, and thatno expressionwill render themmore familiar andobviousunto all understandings than their naturewill allow.Normustwe in any case quit the strengths of truth because the minds of somecannoteasilypossess themselvesof them.However, Ihopenothingwilloccurbutwhatanattentivereader,thoughotherwisebutofanordinarycapacity,mayreceiveanddigest.Andtheytowhomtheargumentseemshardmayfindthosedirectionswhichwillmakethepracticeof thedutyinsisted on easy and beneficial. The especial occasion of my presenthandlingthissubjectisdeclaredafterwards.Ishallonlyadd,thathereisno design of contendingwith any, of opposing or contradicting any, ofcensuringorreflectingonthosewhosethoughtsandjudgmentsinthesethingsdifferfromours,begunorcarriedon.Eventhosebywhomaholydayofrestunderthegospelanditsservicesarelaughedtoscornareby

meleftuntoGodandthemselves.MywholeendeavouristofindoutwhatisagreeableuntotruthabouttheobservanceofsuchadayuntotheLord;what is themindandwillofGodconcerning it;onwhat foundationwemayattenduntotheservicesofit,asthatGodmaybeglorifiedinusandbyus,andtheinterestofreligion,inpurity,holiness,andrighteousness,bepromotedamongstmen.

J.O.

January11,1671.

EXERCITATIONSCONCERNING

THENAME,ORIGINAL,NATURE,USE,ANDCONTINUANCE,OFADAYOFSACRED

REST

———

EXERCITATIONI

DIFFERENCESCONCERNINGADAYOFSACREDREST—PRINCIPLESDIRECTINGTOTHEOBSERVANCEOFIT—THENAME

OFTHEDAYCONSIDERED.

ἌραἀπολείπεταισαββατισμὸςτῷλαῷτοῦΘεοῦ.—Heb.4:9.

1.Troubleandconfusionfrommen'sinventions;2.Instancedindoctrinesand practices of a sabbatical rest. 3. Reason of their presentconsideration. 4. Extent of the controversies about such a rest. 5. Aparticular enumeration of them. 6. Special instances of particulardifferences, upon an agreement in more general principles. 7. Evilconsequences of these controversies in Christian practice. 8. Principlesandrulesproposed,fortherightinvestigationofthetruthinthismatter.9.Namesofasacreddayofrest, יעיבשה םוי ,Ἡἑβδόμη,Ἱερὰἑβδόμη,Gen.2:3, Heb. 4:4. 10. תבשה םוי , תבש , תבשמ , ןלתבש ,Gen.2:2;Exod.16:23,35:2;Lam.1:7—SaturncalledשבתיandשבתאיbytheJews, and why—The word doubled— ןלתבש תבש —Reason of it. 11.Translation of this word into the Greek and Latin languages—Μίασαββάτων. 12. All Judaical feasts called sabbata by the heathen—Suetonius, Horace, Juvenal, cited to this purpose. 13. Ἡμέρα ἡλίου,Sunday—UsedbyJustinMartyr,Tertullian,Eusebius—BlamedbyAustin,Jerome, and Philastrius. 14. Use of the names of the days of the weekderivedfromtheheathenofold—CustomoftheRomanchurch.15.Firstdayoftheweek—Lord'sday—Lord's-daySabbath.

1.SOLOMONtellsusthatinhisdisquisitionafterthenatureandstateofthings in theworld, thisalonehehad foundout, that is,absolutelyanduntohissatisfaction,namely,that"Godmademanupright,buttheyhavesoughtoutmanyinventions,"Eccles.7:29.Andthetruthhereofwealsofindbywofulexperience,notonly insundryparticular instances,but inthe whole course of men in this world, and in all their concerns withrespect unto God and themselves. There is not any thing wherein andwhereabouttheyhavenotfoundoutmanyinventions,tothedisturbance

and perverting of that state of peace and quietness wherein all thingswere made of God. Yea, with the fruits and effects of this perverseapostasy, and relinquishment of that universally harmonious state ofthingswhereinwewerecreated,notonlyisthewholeworldasit liesinevil filled, and as it were overwhelmed, but we have the relics of it toconflictwithal, in that reparationofour conditionwhich in this life,bygrace, we are made partakers of. In all our ways, actions, and duties,someof these inventions are ready to immix themselves, untoourowndisturbance,andthepervertingoftherightwaysofGod.

2.Anevidentinstancewehavehereofinthebusinessofadayofsacredrest,andtheworshipofGodthereinrequired.Godoriginally,outofhisinfinite goodness, when suitably thereunto, by his own eternal wisdomandpower,hehadmadeallthingsgood,gaveuntomenadayofrest,astoexpressunto themhisownrest, satisfaction,andcomplacency in theworksofhishands,sotobeadayofrestandcomposuretothemselves,and a means of their entrance into and enjoyment of that rest withhimself, here and for ever, which he had ordained for them. Hence itbecame unto them a principle and pledge, a cause and means, ofquietnessandrest,andthatinandwithGodhimself.Somightitbestillunto thesonsofmen,but that theyare inall thingscontinually findingout new inventions, or immixing themselves in various questions andaccounts; for so saith the wise man, תונבשח ושקב המה

םיבר ,—"Themselveshavesoughtoutmanycomputations."

Andhenceitisthatwhereastherearetwogeneralconcernmentsofsuchaday,—thedoctrineandthepracticeofit,orthedutiestobeperformedunto God thereon,—they are both of them solicited by such variousquestions, through themany inventionswhichmen have found out, ashave rendered this day of rest amatter of endless strife, disquietment,andcontention.Andwhereasalldoctrinesoftruthdotenduntopractice,astheirimmediateuseandend,thewholeScripturebeingἀλήθειαἣκατʼεὐσέβειαν,Tit. 1:1, "the truthwhich is after godliness," the contentionswhichhave been raised about the doctrine of the holy day of rest havegreatlyinfluencedthemindsofmen,andweakenedtheminthatpracticeofgodlinesswhichallmenconfesstobenecessaryintheobservationofsuchadayofrestuntotheLord, ifsuchadayofrest therebe,onwhat

foundation soever it is tobeobserved.ForChristians in general, underonenotionorother,doagreethatadayofrestshouldbeobserved,inandfor the celebration of the worship of God. But whereas manycontroversieshavebeenraisedaboutthegroundsofthisobservance,andthe nature of the obligation thereunto, advantage hath been takenthereby to introduce a greatneglect of theduties themselves forwhosesakes the day is to be observed, whilst one questions the reasons andgrounds of another for its observation, and finds his own by othersdespised.Andthishathbeennosmallforineffectualmeansofpromotingthat general profaneness and apostasy from strict and holy walkingbeforeGodwhichatthisdayareeverywheresojustlycomplainedof.

3.ItisfarfrommythoughtsandhopesthatIshouldbeabletocontributemuch unto the composing of these differences and controversies, asagitated amongst men of all sorts. The known pertinacy of inveterateopinions,themanyprejudicesthatthemindsofmostinthismatterarealreadypossessedwithal,andtheparticularengagementsthatnotafeware under to defend the pretensions and persuasions which they havepublished and contended for, will not allow any great expectation of achangeinthemindsofmanyfromwhatIhavetooffer.Besides,therearealmost innumerable critical discourses on this subject in the hands ofmany,towhomperhapsthereportofourendeavourswillnotarrive.Butyet these and the like considerations, of the darkness, prejudices, andinterestsofmany,oughtnottodiscourageanymanfromthedischargeofthatdutywhichheowestothetruthsofGod,norcausehimtocrywiththe sluggard, "There is a lion without, I shall be slain in the streets."Shouldtheydoso,notruthshouldevermorebetaughtorcontendedfor;forthedeclarationofthemallisattendedwiththesamedifficulties,andliable to the same kind of opposition. Wherefore, an inquiry into thismatter being unavoidably cast upon me, from the work wherein I amengaged, intheexpositionof theEpistletotheHebrews,Icouldnotonanysuchaccountswaivethepursuitofit;forthisdiscourse,thoughuponthedesiresofmanynowpublishedbyitself,isbutapartofourremainingExercitationson thatEpistle.NoramIwithoutallhopesbut thatwhatshall be declared and proved on this subject may be blessed to anusefulnessuntothemwhowouldwillinglylearn,orbeestablishedinthetruth.Anattemptalsowillbemadeherein for theconvictionofothers,

whohavebeen seduced intopaths inconsistentwith the communionofsaints, the peace of the churches of Christ, or opinions hurtful to thepractice of godliness; and left unto the blessing of Him who, when hehathsuppliedseedtothesower,dothhimselfalsogivetheincrease.Andthese considerations have prevailed with me to cast my mite into thissanctuary, and to endeavour the right stating and confirmation of thatdoctrine whereon so important a part of our duty towards God dothdepend,as isgenerallyconfessed,andwillbe foundbyexperience, thattheredothonthisconcerningadayofsacredrest.

4. The controversies about the Sabbath (as we call it at present fordistinction's sake, and to determine a subject of our discourse), whichhave been publicly agitated, are universal; as unto all its concerns.Neithernamenorthingisbyallagreedon.ForwhereasmostChristiansacknowledge (wemay say all, for those bywhom it is denied are of noweight,norscarceofanynumber)thatadayononeaccountorother,inahebdomadalrevolutionoftime,istobesetapartforthepublicworshipofGod,yethowthatdayistobecalledisnotagreedamongstthem.Neitherisitgrantedthatithathanynameaffixeduntoit,byanysuchmeansthatshould cause it justly to be preferred unto any other, thatmen shouldarbitrarilyconsenttocallitby.Thenameswhichhavebeen,andamongstsomearestill, inuse for itsdenotationanddistinction,are, theseventhday,theSabbath,theLord'sday,thefirstdayoftheweek,Sunday.Sowasthe day now commonly observed called of old by the Grecians andRomans,beforetheintroductionofreligionintoitsobservation;andthisname some still retain, as a thing indifferent; others suppose it werebetterleftuntoutterdisuse.

5.Thoseaboutthethingitselfarevarious,andrespectalltheconcernsofthedayinquiredafter.Nothingthatrelatesuntoit,nopartofitsrespectto the worship of God, is admitted by all uncontended about. For it isdebatedamongstall sortsofpersons,—(1.)Whetheranypartof timebenaturally and morally to be separated and set apart to the solemnworshipofGod;or,which is thesame,whether itbenaturalandmoralduty to separate any part of time, in any revolution of it, unto divineservice,—I mean, so as it should be stated and fixed in a periodicalrevolution.Otherwise,tosaythatGodissolemnlytobeworshipped,and

yet that no time is required thereunto, is an open contradiction. (2.)Whether such a time supposed be absolutely and originally moral, ormade so by positive command, suited unto general principles andintimationsofnature.Andunderthisconsiderationalsoapartoftimeiscalled moral metonymically from the duty of its observance. (3.)Whether,onsuppositionofsomepartof timesodesigned, thespaceorquantityof ithave itsdeterminationor limitationmorally,ormerelybylawpositiveorarbitrary;fortheobservationofsomepartoftimemaybemoral,andthe"quotapars"arbitrary.(4.)Whethereverylawpositiveoftheoldtestamentwasabsolutelyceremonial,orwhethertheremaynotbea lawmoral-positive,asgiventoandobligatoryonallmankind, thoughnot absolutely written in the heart of man by nature; that is, whethertherebenomoralityinanylawbutwhatisapartofthelawofcreation.(5.) Whether the institution of the seventh-day Sabbath was from thebeginningoftheworld,andbeforethefallofman,orwhetheritwasfirstappointedwhen the Israelites came into thewilderness.This in itself isonlyamatteroffact,yetsuchaswhereonthedeterminationofthepointofright,astotheuniversalobligationuntotheobservationofsuchaday,dothmuchdepend;andthereforehathTheinvestigationandtruestatingof it been much laboured in and after by learned men. (6.) Upon asuppositionoftheinstitutionoftheSabbathfromthebeginning,whethertheadditionsmadeandobservancesannexeduntoitatthegivingofthelawonmountSinai,withtheendswhereuntoitwasthendesigned,andthe useswhereunto it was employed, gave unto the seventh day a newstate,distinct fromwhat ithadbefore,althoughnaturally thesamedaywascontinuedasbefore;foriftheydidso,thatnewstateofthedayseemsonly to be taken away under the new testament. If not, the day itselfseemstobeabolished; forthatsomechangeismadethereinfromwhatwas fixed under the Judaical economy cannotmodestly be denied. (7.)Whether in the fourth commandment there be a foundation of adistinction between a seventh day in general, or one day in seven, andthatseventhdaywhichwasthesamenumericallyandpreciselyfromthefoundation of the world. For whereas an obligation unto the strictobservationofthatdaypreciselyis,asweshallprove,plainlytakenawayin the gospel, if the distinction intimated be not allowed there can benothing remaining obligatory unto us in that command, whilst it issupposedthatthatdayisatallrequiredtherein.(8.)Henceitisespecially

inquired, whether a seventh day, or one day in seven, or in thehebdomadalcycle,betobeobservedholyuntotheLord,ontheaccountofthefourthcommandment.(9.)Whether,underthenewtestament,allreligiousobservationofdaysbesotakenawayasthatthereisnodivineobligationremainingfortheobservanceofanyonedayatall,butthatasalldaysarealikeinthemselves,soaretheyequallyfreetobedisposedofandusedbyus,asoccasionshallrequire;foriftheobservationofonedayin sevenbenot founded in the lawof nature, expressed in the originalpositive command concerning it, and if it be not seatedmorally in thefourthcommandment, it iscertainthatthenecessaryobservanceofit isnow taken away. (10.) On the other extreme, whether the seventh dayfrom the creation of the world, or the last day of the week, be to beobserved precisely under the new testament, by virtue of the fourthcommandment, and no other. The assertion hereof supposeth that ourLord Jesus Christ, the Lord of the Sabbath, hath neither changed norreformedanythinginoraboutthereligiousobservationofaholydayofrestuntotheLord;whenceitfollowsthatsuchanobservationcanbenopart or act of evangelical worship properly so called, but only amoraldutyof the law.(11.)Whetheronthesuppositionofanon-obligation inthe lawunto the observanceof the seventhdayprecisely, andof anewdaytobeobservedweeklyunderthenewtestament,astheSabbathoftheLord,onwhatgrounditissotobeobserved.(12.)Whetherofthefourthcommandment as unto oneday in seven, or only as unto somepart orportionof time,orwhetherwithoutanyrespectunto thatcommand,aspurely ceremonial: for granting, as most do, the necessity of theobservationofsuchaday,yetsomesaythatithathnorespectatalltothefourth decalogical precept, which was totally and absolutely abolishedwith the residue of Mosaical institutions; others, that there is yetremaininginitanobligationuntothesacredseparationofsomeportionofourtimeuntothesolemnserviceofGod,butundetermined;andsome,thatityetpreciselyrequiresthesanctificationofonedayinseven.(13.)Ifa day be so to be observed, it is inquired on what ground, or by whatauthority, there is analterationmade from thedayobservedunder theoldtestamentuntothatnowinuse,—thatis,fromthelasttothefirstdayof theweek;whetherwasthis translationof thesolemnworshipofGodmadebyChristandhisapostles,orbytheprimitivechurch;forthesamedaymighthavebeen still continued, though thedutyof its observation

mighthavebeenfixedonanewreasonandfoundation.ForalthoughourLordJesusChrist totally abolished theold solemnworship requiredbythe "law of commandments contained in ordinances," and by his ownauthorityintroducedanewlawofworship,accordinguntoinstitutionsofhisown,yetmightobedienceuntoitinasolemnmannerhavebeenfixeduntotheformerday.(14.)IfthiswasdonebytheauthorityofChristandhisapostles,orbesupposedso tobe, then it is inquiredwhether itwasdoneby the express institutionof anewday, orby adirective examplesufficient to design a particular day, no institution of a new day beingneedful: for if we shall suppose that there is no obligation unto theobservance of one day in seven indispensably abiding on us from themorality of the fourth commandment, we must have an expressinstitutionof anewday, or the authority of it isnotdivine; but on thesupposition that that is so, no such institution is necessary, or can beproperlymade,astothewholenatureofit.(15.)Ifthisalterationoftheday were introduced by the primitive church, then whether thecontinuanceoftheobservationofonedayinsevenbenecessaryorno;forwhatwasappointed thereby seems tobeno furtherobligatoryunto thechurchesofsucceedingagesthantheirconcernmentliesintheoccasionsandreasonsoftheirdeterminations.(16.)Ifthecontinuanceofonedayinseven for the solemn worship of God be esteemed necessary in thepresentstateofthechurch,then,whetherthecontinuanceofthatnowingeneral use, namely, the first day in the week, be necessary or no, orwhether itmaynotbe lawfully changed to someotherday.Andsundryother the like inquiriesaremadeabout theoriginal, institution,nature,use,andcontinuance,ofadayofsacredrestuntotheLord.

6.Moreover, amongst thosewhodogrant that it isnecessary, and thatindispensably so, as to the present church-state, which is under anobligation, from whencesoever it arise, neither to alter nor omit theobservation of a day weekly for the public worship of God, wherein acessationfromlabourandajointattendanceuntothemostsolemndutiesofreligionarerequiredofus,itisnotagreedwhetherthedayitself,ortheseparationof it to itsproperuseandend,beanypart in itselfofdivineworship, or be somerely relatively, with respect unto the duties to beperformedtherein.Andastothosedutiesthemselves, theyarenotonlyvariouslyrepresented,butgreatcontentionhathbeenaboutthemandthe

manner of their performance, as likewise concerning the causes andoccasionswhichmay dispensewith our attendance unto them. Indeed,herein liessecretly theμῆλονἔριδοςandprincipalcauseofall thestrifethathathbeenandisintheworldaboutthismatter.Menmayteachthedoctrine of a sabbatical rest on what principles they please, deduce itfromwhatoriginaltheythinkgood,iftheypleadnotforanexactnessofdutyinitsobservance,iftheybindnotareligious,carefulattendanceonthe worship of God, in public and private, on the consciences of othermen, if they require not a watchfulness against all diversions andavocationsfromthedutiesoftheday,theymaydoitwithoutmuchfearofopposition; for all the concernments of doctrines and opinions whichtenduntopracticeareregulatedthereby,andembracedorrejectedasthepracticepleasethordispleaseththattheyleadunto.

Lastly, On a precise supposition that the observation of such a day isnecessary upon divine precept or institution, yet there is a controversyremainingaboutfixingitsproperboundsastoitsbeginningandending.Forsomewouldhavethisdayofrestmeasuredbythe firstconstitutionand limitation of time unto a day from the creation, namely, from theeveningof thedayprecedingunto itsown,as theeveningandmorningwere said to be דחא םוי , "one day," Gen. 1:5. Others admit only of thatproportionof timewhich isordinarilyassignedtoour labouronthesixdaysoftheweek;thatis,fromitsownmorningtoitsownevening,withthe interposition of such diversions as our labour on other days dothadmitandrequire.

7.Andthusisitcometopass,thatalthoughGodmademanupright,andgavehim the Sabbath, or day of rest, as a token of that condition, andpledgeofa futureeternalrestwithhimself,yet, throughhis findingoutmany inventions, that very day is become amongst us an occasion andmeans ofmuchdisquietment andmany contentions.And thatwhich istheworst consequent in thingsof thisnature, thatbelongunto religionandtheworshipofGod,thesedifferences,andthewayoftheiragitation,whilst the several parties litigant have sought toweaken and invalidatetheiradversaries'principles,haveapparentlyinfluencedthemindsofallsorts of men unto a neglect in the practice of those duties which theyseverallyacknowledgedtobeincumbentonthem,uponthoseprinciples

and reasons for the observation of such a daywhich themselves allow.Forwhilstsomehavehotlydisputedthatthereisnownoespecialdayofrest to be observed unto the Lord, by virtue of any divine precept orinstitution,andothershavegranted that if itbe tobeobservedonlybyvirtueofecclesiasticalconstitution,menmayhavevariouspretencesfordispensations from the duties of it, the whole due observation of it ismuchlostamongChristians.

Neitherisitasmallevilamongstus,thatthedisputesofsomeagainstthedivinewarrantyofonedayinseventobeseparateduntosacreduses,andthe pretence of others to an equal regard unto all days from theirChristianliberty,togetherwithanopen,visibleneglectinthemostofanyconscientiouscareintheobservanceofit,havecastnotafewunwaryandunadvised persons to take upwith the Judaical Sabbath, both as to itsinstitution and manner of its observation. Now, whereas the solemnworshipofGodisthespring,rule,andmeasureofallourobedienceuntohim,itmayjustlybethoughtthattheneglectthereof,sobroughtaboutashathbeendeclared,hathbeenagreat,ifnotaprincipal,occasionofthatsad degeneracy from the power, purity, and glory of Christian religion,whichallmenmaysee,andmanydocomplainofatthisdayintheworld.The truth is,most of the different apprehensions recounted have beenentertainedandcontendedforbypersonslearnedandgodly,allequallypretending to a love unto truth, and care for the preservation andpromotion of holiness and godliness amongst men. And it were to bewishedthatthisweretheonlyinstancewherebywemightevincethatthebestofmeninthisworlddo"knowbutinpart,andprophesybutinpart."But they are too many to be recounted, although most men act inthemselves and towards others as if they were themselves liable to nomistakes,and that it isan inexpiablecrime inothers tobe inany thingmistaken.Butasthisshouldmakeusjealousoverourselvesandourownapprehensionsinthismatter,sooughttheconsiderationofittoaffectuswithtendernessandforbearancetowardsthosewhodissentfromus,andwhomwethereforejudgetoerrandbemistaken.

Butthatwhichprincipallywearetolearnfromthisconsiderationis,withwhatcareanddiligenceweoughttoinquireintothecertainruleoftruthin thismatter. Forwhateverwe do determine,we shall be sure to find

menlearnedandgodlyotherwiseminded.Andyetinourdeterminationsare the consciences of the disciples of Christ greatly concerned, whichoughtnotbyustobecauselesslyburdened,noryetcountenancedintheneglect of any duty that God doth require. Slight and perfunctorydisquisitionswillbeoflittleuseinthismatter;norarementothinkthattheir opinions are firm and established when they have obtained aseeming countenance unto them from two or three doubtful texts ofScripture.Theprinciplesandfoundationsoftruthinthismatterliedeep,andrequireadiligentinvestigation.Andthisisthedesignwhereinwearenowengaged.Whetherweshallcontributeanythingtothedeclarationorvindicationof the truthdependswholly on the assistancewhichGod ispleased to give orwithhold.Ourpart it is tousewhatdiligencewe areable; neither ought we to avoid any thing more than the assuming orascribingofanythinguntoourselves.Itisenoughforusifinanything,orbyanymeans,Godwilluseus,notas"lordsoverthefaithofmen,butashelpersoftheirjoy."

Now,fortheparticularcontroversiesbeforementioned,Ishallnotinsistupon themall, for thatwere endless, but shall reduce themunto thosegeneralheadsunderwhichtheymaybecomprehended,andbytherightstating whereof they will be determined. Nor shall I enter into anyespecial contest, unless it be occasionally only, with any particularpersonswhoofoldoroflatehavecriticallyhandledthissubject.Someofthemhave,Iconfess,givengreatprovocationsthereunto,especiallyoftheBelgic divines,whose latewritings are full of reflections on the learnedwriters of this nation. Our only design is προτιμᾷν τῆν ἀλήθειαν. AndhereinIshalllaydownthegeneralregulatingprinciplesofthedoctrineofthe Scriptures in thismatter, confirming themwith such arguments asoccur tomymind, and vindicating them from such exceptions as theyeither seem liable unto or have met withal; all with respect unto thedeclaration given of the doctrine and practice of the Sabbath in thedifferentagesof thechurchbyourapostle,chap.4of theEpistle to theHebrews.

8. The principles that I shall proceed upon, or the rules that I shallproceed by, are,—(1.) Express testimonies of Scripture, which are notwanting in this cause.Where this light doth not go before us, our best

course is to sit still; andwhere theword ofGod doth not speak in thethingsofGod, it isourwisdomtobesilent.Nothing, Iconfess, ismorenauseous to me than magisterial dictates in sacred things, without anevident deduction and confirmation of assertions from Scripturetestimonies. Somemenwrite as if theywore inspired, or dreamed thattheyhadobtainedtothemselvesaPythagoreanreverence.Theirwritingsarefullofstrong,authoritativeassertions,arguingthegoodopiniontheyhave of themselves,which Iwishdidnot include an equal contempt ofothers.Butanythingmaybeeasilyaffirmed,andaseasilyrejected.

(2.) The analogy of faith in the interpretation, exposition, andapplication,ofsuchtestimoniesasarepleadableinthiscause."Hiclabor,hoc opus."Herein the writer's diligence and the reader's judgment areprincipally tobeexercised. Ihaveof latebeenmuchsurprisedwith thepleaofsomefortheuseofreasoninreligionandsacredthings;notatallthatsuchapleaisinsistedon,butthatitisbythembuiltexpresslyonasuppositionthatitisbyothers,whomtheyreflectupon,denied;whereassomeprobably intended in those reflectionshavepleaded for it againstthePapists(tospeakwithintheboundsofsobriety)withasmuchreasonand no less effectually than any amongst themselves. I cannot butsuppose theirmistake to arise fromwhat theyhaveheard,butnotwellconsidered,thatsomedoteachaboutthedarknessofthemindofmanbynature with respect unto spiritual things, with his disability, by theutmost use of his rational faculties, as corrupted or unrenewed,spiritually and savingly to apprehend the things of God, without theespecialassistanceoftheHolyGhost.Now,asnotruthismoreplainlyorevidentlyconfirmedintheScripturethanthis,sotosupposethatthosebywhomit isbelievedandasserteddothereforedenytheuseofreason inreligion, is amost fond imagination. No doubt but whatever we do orhavetodotowardsGod,orinthethingsofGod,wedoitallasrationalcreatures;thatis,inandbytheuseofourreason.Andnottomakeuseofitinitsutmostimprovement,inallthatwehavetodoinreligionortheworship of God, is to reject it, as to the principal end for which it isbestoweduponus.Inparticular,inthepursuitoftherulenowlaiddownistheutmostexerciseofourreasonrequiredofus.Tounderstandarightthe sense and importance of the words in Scripture testimonies, thenatureof thepropositionsandassertions contained in them, the lawful

deductionofinferencesfromthem,tojudgeanddeterminearightofwhatisproposedordeducedbyjustconsequencefromdirectpropositions,tocompare what in one place seems to be affirmed with what in othersseemstobeassertedtothesamepurposeordenied,withotherinstancesinnumerable of the exercise of our minds about the interpretation ofScripture,areallofthemactsofourreason,andassucharemanagedbyus. But I must not here further divert unto the consideration of thesethings.OnlyI fearthatsomemenwritebooksaboutthembecausetheyread none. This I know, that they miserably mistake what is incontroversy,andsetuptothemselvesmenofstrawastheiradversaries,andthencaststonesatthem.

(3.) The dictates of general and uncorrupted reason, suitable unto andexplained by Scripture light, is another principle that we shall in ourprogress have a due regard unto; for whereas it is confeased that theseparationofsomeportionoftimetotheworshipofGodisapartofthelaw of our creation, the light of nature doth and must still, on thatsupposition, continue to give testimony unto our duty therein. Andalthough this light is exceedinglyweakened and impaired by sin in thethingsofthegreatestimportance,andastomanythingstrulybelongingunto it inouroriginalconstitutionsooverwhelmedwithprejudicesandcontraryusagesthatofitselfitownsthemnotatall,yetletitbeexcited,quickened,rectified,byScripturelight,itwillreturntoperformitsofficeof testifyingunto thatduty, a sensewhereof andadirectionwhereuntowereconcreatedwithit.WeshallthereforeinquirewhatintimationsthelightofnaturehathcontinuedtogiveconcerningadayofsacredresttobeobserveduntoGod; andwhatuncontrollable testimonieswehaveofthose intimations, in the knowledge, confessions, and expressions ofthem,inandbythosewhohadnootherwaytocometoanacquaintancewith them. And where there is a common or prevailing suffrage givenamongst mankind unto any truth, and that, to free us fromentanglementsabout it,declared tobesuch in theScripture, itmustbeacknowledgedtoproceedfromthatlightofnaturewhichiscommonuntoall,thoughtheactingsofitbestifledinmany.

(4.) The custom and practice of the church of God in all ages is to beinquiredinto.IintendnotmerelythechurchofChristunderthegospel,

but the whole church from the beginning of the world, in the variousdispensationsof thewillandgraceofGodunto it,—before thegivingofthe law,under theyokeof it, andsince thepromulgationof thegospel.Andgreatweightmaycertainlybe laidupon itsharmoniousconsent inany practice relating to the worship of God. Nay, what may be soconfirmed will thence appear not to be an institution peculiar to anyespecialmodeofworship,thatmaybelonguntooneseasonandnotuntoanother, but to have an everlasting obligation in it, on all thatworshipGod, as such never to be altered or dispensed withal. And if everyparticular church be the pillar and ground of truth, whose testimonythereunto is much to be esteemed, how much more is the universalchurchofallagessotobeaccounted!Anditisabrutishapprehension,tosuppose thatGodwouldpermit apersuasion tobefall the church in allages,withrespectuntohisworship,whichwasnotfromhimself,andtheexpressionofitspracticeacceptedwithhim.This,therefore,isdiligentlyto be inquired into, as far as we may have certain light into thingsinvolvedinsomuchdarkness,asareallthingsofsogreatantiquity.

(5.)Adueconsiderationof the spiritand libertyof thegospel,with thenature of its worship, the reasons of it, and the manner of itsperformance, is to be had in this matter. No particular instance ofworship is tobe introducedor admitted contrary to thenature, genius,andreasonofthewhole.If, therefore,suchasabbaticalrest,orsuchanobservation of it, be urged, as is inconsistent with the principles andreasonsofevangelicalworship,as isbuiltuponmotivesnot taken fromthegospel,andinthemannerofitsobservanceinterfereswiththelibertywherewithChristhathmadeusfree,itdiscoversitselfnottobelonguntothepresentstateoftheworshippersofGodinChrist.Norisanythingtocommend itself unto us under the mere notion of strictness orpreciseness,ortheappearanceofmorethanordinaryseverityinreligion.ItisonlywalkingaccordinguntorulethatwillpleaseGod,justifyusuntoothers,andgiveuspeaceinourselves.Otherseemingdutiesthatmayberecommended, because they have λόγον σοφίας ἐν ἐθελοθρησκείᾳ, καὶταπεινοφροσύνῃ καὶἀφειδίᾳ σώματος, "a pretence of wisdom in doingevenmore than is required of us, through humility andmortification,"areofnopricewithGod,norusefuluntomen.Andcommonlythosewhoaremostreadytooverdoinonethingarepronealsotounderdoinothers.

And this ruleweshall findplainly rejecting the rigidobservationof theseventhdayasaSabbathoutofthevergeofgospelorderandworship.

(6.)Thetendencyofprinciples,doctrines,andpractices,tothepromotionorhinderanceofpiety,godliness,anduniversalholyobedienceuntoGod,is tobe inquiredinto.This is theendofallreligiousworship,andofalltheinstitutionsthereof.Andadueobservationoftheregulartendencyofthings unto this end will give a great discovery of their nature andacceptance with God. Let things be urged under never so speciouspretences,iftheybefoundbyexperiencenottopromotegospelholinessintheheartsandlivesofmen,theydiscoverthemselvesnottobeofGod.Muchmorewhenprinciplesandpracticesconformableunto themshallbe evidenced to obstruct and hinder it, to introduce profaneness, andcountenancelicentiousnessoflife,toprejudicetheduereverenceofGodandhisworship,dotheymanifestthemselvestobeofthetaressowedbythe evil one. And by this rulewemay try the opinionwhich denies alldivineinstitutionuntoadayofholyrestunderthenewtestament.

Thesearetheprincipalruleswhich,inthisdisquisitionafterasabbaticalrest,weshallattendunto.Andtheyaresuchaswillnotfailtodirectusarightinourcourse,ifthroughnegligenceorprejudicewemissnotofadueregarduntothem.Thesethereaderisdesiredtohaverespectuntoinhis perusal of the ensuing discourses; and if what is proposed orconcludedbenot found suitableunto them, let it be rejected: for I canassurehimthatnoself-assuming,nocontemptofothers,noprejudicingadherence toanywayorparty,nopretenceof certaintyaboveevidenceproduced,havehadany influence into those inquiriesafter the truth inthismatter,which,σὺνΘεῷ,wenowaddressourselvesunto.

9.Inthefirstplace,itwillbenecessarytopremisesomethingaboutthename whereby this daymay be called; for that also among some hathbeencontroverted.Undertheoldtestamentithadadoubleappellation;the one taken from the natural order of the day, then separated withrespectuntootherdays; theother from itsnatureanduse.On the firstaccount it was called יעיבשה םוי , "the seventh day:" Gen. 2:3,

יעיכשה םוי־תא םיהלא ךרביו ;—"And God blessed the seventh day, andsanctifiedit."SoalsoExod.20:11.Uponitsfirstinstitution,andonthere-introductionofitsobservation,itissocalled.Butitisameredescription

ofthedayfromitsrelationtothesixprecedentdaysofthecreationthatishereinintended;absolutelyitisnotsocalledanywhere.YethencebytheHellenists itwastermedἡἑβδόμη,"theseventh;"and ἱερὰἑβδόμη,"thesacred seventh day." So ismentionmade of it by Philo, Josephus, andothers. And our apostle maketh use of this name as that which wascommonly inuse todenote theSabbathof the Jews:Chap.4:4,Εἴρηκεγάρ που περὶ τῆς ἑβδόμης·—"For he speaketh" (or, "it is spoken")"somewhere concerning the seventh." Ἡμέρας is not added, becauseἑβδόμηwasusedtechnicallytodenotethatday.Andheeducesthereasonof this denomination from Gen. 2:2. Being, as was said, the day thatensued immediately after the six distinct days wherein the world wascreated,andputtingaperioduntoameasureoftimebyanumerationofdays, always to return in its cycle, itwas called "the seventhday."Andfromthatcourseoftimecompletedinsevendays,thencerecurringtoitsbeginning, is the name of ἑβδομάς, "hebdomas," "a week," which theHebrews call only עובש , "a seven." And the same word sometimessignifieth the seventh day, or one day in seven.Ἄγειν τἡν ἑβδομάδα is"septimumdiemcelebrare,""tocelebratethe"(or"a")"seventhday."AndtheLatinsusedthewordinthesamemannerforsevendays,oronedayin seven. But this appellation, as we shall see, the apostle casts out ofconsideration and use, as to the day to be observed under the newtestament: for that which was first so is passed away, and anotherinstitutedintheroomthereof;whichalthoughitbealso יעיבשה ,ἑβδόμη,ora "seventhday"absolutely,orone in the revolutionof seven,yetnotbeingtheseventhintheirnaturalorder,thatnameisnowofnouse,butantiquated.

10.From its occasion, sanctification, anduse, itwas called תבש , and םויתבשה ,"theSabbath,"and"theSabbath-day."Theoccasionofthisnameis

expressed, Gen. 2:3, "God blessed the seventh day, וב יכתבש ,"—"because he rested" ("shabath") "that day." It is called rest, the

rest, because on that day God rested. And in the decalogue, it is תאתבשה םוי , "the day of the Sabbath," or of God's rest and ours. And

absolutely תבש , "the Sabbath," Isa. 56:2; where also God, from hisinstitutionofit,callsit"mySabbath,"verse4.

Thisbeingathingsoplainandevident,itweremerelossoftimetoinsist

upon the feigned etymologies of this name, after it came to be takennotice of in the world; I shall only name them. Apion the Alexandrianwould have it derived from the Egyptian word "sabbo," as Josephusinformsus,cont.Ap.lib.ii.;andwhatthesignificationofthatwordisthereadermay see in the same place, Plutarch derives it from "sabboi," awordthatwasusedtobehowled in the furiousservicesofBacchus; forhis priests and devotees used in their bacchanals to cry out, "Evoi,Sabboi,"Sympos.lib.iv.cap.xv.;whichthingsareridiculous.Lactantius,with sundry others of the ancients, fell into no less, though a lessoffensive mistake. "Hic," saith he, "est dies Sabbati, qui linguaHebræorum à numero nomen accepit; unde septenarius numeruslegitimusetplenusest," Institut. lib. vii. cap.xiv.ProcopiusGazæusonthe Pentateuch hath a singular conceit. Speaking of the tenth of themonth Tizri, termed sabbaton sabbat, he calls it, Συλλήψιν τοῦπροδρόμου διὸ καὶ σάββατα σαββάτων ἑορτὴ, καθʼ ἣν ἔμελλεν ὁ τῆςἀφέσεως καὶ τῆς μετανοίας καιρὸς ἄρχεσθαι, ἀπὸ τῆς συλλήψεως τοῦπροδρόμου; ὅθεν ἐστὶν ὑπολαβεῖν καὶ τὴν ἐτυμολογίαν τοῦ Σαββάτου;ὅτι σαβαχθὰ καλεῖται ἡ ἄφεσις· ἀφιᾶσι δὲ αὐτὴν ἱερὰν τῷ κυρίῳ, ὅτιἑβδόμη ἐστὶν ὅ ἐστι Σαβαά. He would have it to be the day of theconceptionofJohnBaptist,theforerunnerofChrist,whentheremissionand repentance that he preached began; and thence conjectures theetymology of the Sabbath to be from "sabachta" (that is, the Syriac,Lordtheuntoholyremittedbeingdaythat"remission,"signifieswhich,(שבקתאbeing the seventh day,which is Sabaa, that is עבש ; the vanity ofwhichconjecturesisapparenttoall.Thereasonandriseofthisappellationaremanifest.

Hence this was the proper and usual name of this day under the oldtestament, being expressive of its occasion, nature, and end. Thewordhathalsootherforms;as ןותבש ,Exod.16:23,35:2,"sabbaton;"and תבשמ ,Lam. 1:7, "mishbat;" the signification of the word being still retained.Neither yet is this word peculiarly sacred as to what it denotes, but isusedtoexpressthingscommonorprofane,evenanycessation,resting,orgivingover.Thefirsttimeitoccurs,Gen.2:2,itisrenderedintheTargumbyנח, a commonword signifying to rest.See Isa. 14:4,24:8, andmanyotherplaces. It isalsoappliedtosignifyaweek,becauseeveryweek,orsevendays,hadaSabbathordayofrestnecessarily included in it:Lev.

23:15, "Ye shall count to yourselves תמימת תותבש עבש ,"—"sevencomplete sabbaths;" that is, weeks, each having a Sabbath in it for itsclose:forthereckoningwastoexpireontheendoftheseventhSabbath,verse16.AndthisplacebeingexpoundedbyOnkelos,inhisTargum,ofaweek,Nachmanidessaysuponit,thatifitbeso(whichhealsograntsandpleads), then אחד בפסוק לשונות שתי ,יהיו "therewill be two tongues in one verse," or the sameword used twice in thesame verse with different significations,—namely, that the word תבשshoulddenoteboththeholydayofrestandalsoaweekofdays.Andhegivesanotherinstancetothesamepurposeintheword םיריע ,Judges10:4,"Jair the Gileadite had thirty sons," םיבכרםדל םיריע םישלשו םיריע םישלש־לע ; where the wordםיריע signifiesintheformerplace"coltsofasses,"andinthelatter"cities."

And the commonnumber of seven is expressed by it, Lev. 25:8, "Thoushalt number unto thee םינש תתבש עבש ," "seven sabbaths ofyears;" that is, as it is expounded in the next words, םינש עבש

םימעפ עבש , "seven times seven years;" seven years being called asabbath of years, because of the land's resting every seventh year, inanswer to the rest of the church every seventhday. See theTargumonIsa.58:13;Esth.2:9.Moreover,becauseoftherestthatwascommontotheweeklySabbath,withallother sacred feastsofMoses' institution intheirstatedmonthlyorannualrevolution,theywerealsocalledsabbaths,asshallbeprovedafterwards.AndastheGreeksandLatinsmadeuseofthisword,borrowedfromtheHebrew,sotheJews,observingthattheirSabbathdayhadamongstthemitsnamefromSaturn,"diesSaturni,"asamongst us it is still thence called "Saturday," they called him, or theplanetofthatname,שבטי,"Shibti,"andשבתאי,"Shabbetai."Andevenfromhence some of the Jews take advantage to please themselveswith vainimaginations. So R. Isaac Caro, commending the excellency of theseventhday,says,"thatSaturnistheplanetofthatday,thewholebeingnominatedfromthefirsthour;"whereofafterwards."Hetherefore,"saithhe,"hathpoweronthatdaytorenewthestrengthofourbodies,asalsotoinfluenceourmindstounderstandthemysteriesofGod.Heistheplanetof Israel, as the astrologers acknowledge," (doubtless!); "and in hisportionistherationalsoul;andinthepartsoftheearth,thehouseofthesanctuary;andamongtongues,theHebrewtongue;andamonglaws,thelawofIsrael."Sofarhe;butwhetherhecanmakegoodhisclaimtothe

relation of the Jews unto Saturn, or their pretended advantage onsuppositionthereof,Ileavetoourastrologerstodetermine,seeingIknownothingofthesethings.Andonthesameaccount,oftheirrestfallingonthedayunderthatplanetarydenomination,manyoftheheathenthoughtthey dedicated the day and the religion of it unto Saturn. So Tacitus,Hist., lib.v.:"AliihonoremeumSaturnohaberi.Seuprincipiareligionistradentibus idæis quos cum Saturno pulsos et conditores gentisaccepimus; seu quod e septem sideribus queis mortales reguntur,altissimo orbe et præcipua potentia stella Saturni feratur; ac pleraquecœlestiumvimsuametcursumseptimospernumerosconficiant."Suchfables did the most diligent of the heathen suffer themselves to bedeludedwithal,wherebyaprejudicewaskeptup in theirmindsagainsttheonlytrueGodandhisworship.Thewordisalsosometimesdoubled,byapureHebraism:1Chron.9:32, תבש תבש ,"Shabbath,Shabbath,"—thatis,"everySabbath;"andissomewhatvariouslyusedintheconjunctionofanother form: תבש ןותבש , Exod. 16:23, 35:2; and ןותבש תבש , Exod. 31:15;Lev. 25:4.We render ןותבש , by "rest," "the rest of the Sabbath," and "aSabbathofrest."Where"sabbaton"ispreposedatleast,itseemstobeasmuchas "sabbatulum," and todenote the entrance into theSabbathorthepreparationforit,suchaswasmoresolemn,whenהגדולשבת,"agreatSabbath,"ahighdayensued.SuchwastheSabbathbeforethepassover,forthemiracle,astheJewssay,whichbefelltheirforefathersthatdayinEgypt.Thetimebetweenthetwoeveningswasthe"sabbatulum."

This,then,wasthenameofthedayofrestundertheoldtestament;yetwasnotthewordappropriatedtothedenotationofthatdayonly,butisusedsometimesnaturallytoexpressanyrestorcessation,sometimesasitwereartificially innumeration foraweek,oranyotherseasonwhosecompositionwas by, and resolution into seven, though thiswasmerelyoccasional,fromthefirstlimitationofaperiodicalrevolutionoftimebyaSabbathofrest;ofwhichbefore.

11.And this various use of thewordwas takenup among theGreciansandLatinsalso.AstheyborrowedthewordfromtheJews,sotheydiditsuse.TheGreekσάββατονismerelytheHebrew ןותבש ,orperhapsformedby the addition of their usual termination from תבש ; whence also ourapostleframeshisσαββατισμός.TheLatin"sabbatum"isthesame.And

theyusethisword,thoughrarely,toexpressthelastdayoftheweek.SoSuetonius in Tiber., "Diogenes grammaticus sabbatis disputare Rhodisolitus."And theLXX. always so express the seventh-daySabbath; andfrequently they use it for a week also. And so in the New Testament,Νηστεύω δἱς τοῦ σαββάτου, Luke 18:12;—"I fast twice in the sabbath;"that is, two days in theweek. Andἡἡμέρα τῶν Σαββάτων,Acts 13:14,"thedayoftheSabbath,"isthatdayoftheweekwhichwassetapartforasabbatical rest.Hence μία σαββάτων, "one day of the sabbaths,"whichfrequentlyoccurs,isthesamewithπρώτηἑβδοράδος,"thefirstdayoftheweek,"εἷςorμάαbeingoftenputforπρῶτος,πρώτη,theordinalforthecardinal.

12.AboutthetimeofthewritingofthebooksoftheNewTestament,boththeJewsthemselvesandall theheathenthattooknoticeof themcalledalltheirfeastsandsolemnassembliestheirsabbaths,becausetheydidnoservileworkinthem.TheyhadthegeneralnatureoftheweeklySabbath,inacessationfromlabour.Sothefirstdayofthefeastoftrumpets,whichwas tobeon the firstdayof the secondmonth,whatday soeverof theweekithappenedtobeon,wascalledasabbath,Lev.23:24.ThisScaligerwellobservesandwellproves,Emendat.Tempor.lib.iii.,Canon.Isagog.lib. iii.p.213:"OmnemfestivitatemJudaicam,nonsolumJudæi,sedetGentiles sabbatum vocant; Judæi quidem cum dicunt Tizri nunquamincipere a feria prima, quarta, sexta, ne duo sabbata continuentur;Gentiles autem non alio nomine omnes eorum solennitates vocabant."And this is evident from the frequentmentionof the sabbatical fastsofthe Jews, when they did not, norwas it lawful for them to fast on theweekly Sabbath. So speaks Augustus to Tiberius in Suetonius, Octav.Augustcap.lxxvi.:"NeJudæusquidem,miTiberi,tamdiligentersabbatisjejuniumservat,quamegohodieservavi."AndJuvenal,Sat.vi.158,—

"Observantubifestameropedesabbatareges."

AndMartial,—

"Etnonjejunasabbatalegepremet;"

speaking in contradiction, as he thought, unto them. And so Horacementions their "tricesima sabbata;"whichwere no other but their new

moons. And to this usual manner of speaking in those days doth ourapostle accommodate his expressions, Col. 2:16, "Let noman thereforejudgeyouinmeat,orindrink,orinpartofanholyday"(anypartofit,orrespectunto it),"orof thenewmoon,orof thesabbath,"that is,anyofthe Judaical feasts whatever, then commonly called sabbaths. SoMaimonides,Tract.deSabb.cap.xxix.,speakingoftheirטוביםימים,"gooddays"or"feasts,"saysexpressly,דיישבתותשכולם,—"TheyareallsabbathstotheLord.'

And from this usage some think to expound that vexed expression,Σάββατον δευτερόπρωτον, Luke 6:1; which we render, "The secondSabbath after the first." So Suidas, Σάββατον δευτερόπρωτον· ἐπειδὴδεύτερον μὲν ἦν τοῦ πάσχα, πρῶτον δὲ τῶν ἀζύμων· εἰ οὖν σάββατονεἴρηταιμὴθαυμάσης·σάββατονγὰρπᾶσανἑορτὴνἐκάλουν·—"Itwasthesecond day of the passover, and the first of unleavened bread. Andwonder not that it is called a sabbath, for they called every feast day asabbath." Theophylact gives us another day, but on the same reason.Saithhe,ΟἱἸουδαῖοιπᾶσανἑορτὴνσάββατονὠνέμαζον·ἀνάπαυσιςγὰρτὸ σάββατον. Πολλάκις οὖν ἀπήντα ἡ ἑορτὴ ἐν τῇ παρασκευῇ, καὶἐκάλουν τὴν παρασκευὴν Σάββατον διὰ τὴν ἑορτήν· εἶτα τὸ κυρίωςΣάββατονὠνόμαζον δευτερόπρωτον,ὡς δεύτερον ὂν, προηγησαμένηςἄλληςκαὶΣαββάτου·—"TheJewscalleveryfeastasabbath,forsabbathisas much as rest. Ofttimes, therefore, there fell out a feast on the daybeforetheweeklySabbath;andtheycalleditasabbathbecauseitwasafeast.AndthereforethatwhichwastheproperSabbathatthattimewascalled 'the second Sabbath after the first,' being the second from thatwhichwentbefore."Chrysostomallowsofthesamereason,Hom.xxxix.inMatt.IsidoreofPelusiumfixethonanotherday,butstillforthesamereason:Epist.cx.lib.iii.,Δευτερόπρωτονεἴρηται,ἐπειδὴδεύτερονμὲνἦντοῦ πάσχα, πρῶτον δὲ τῶν ἀζύμων·—"It is called the deuteroproton,because itwas the secondday from the sacrificingof thepassover, andthefirstdayofunleavenedbread;"whichheshowswascalledasabbathuponthegeneralaccountofalltheJewishfeastsbeingsocalled:forsohesaith,Εἰδὲσάββατονεἴρηταιμὴθαυμάσης·σάββατονγὰρπᾶσανἑορτὴνκαλοῦσι. By the way, this is expressly contrary to the Scripture, whichmakesthedayspokenoftobetheproperweeklySabbath,asitiscalledwithoutanyaddition,Matt.12:11,whereondependedthequestionsthat

ensuedaboutitsobservation.ButwearebeholdentoScaligerforthetruemeaning of this expression, which so puzzled the ancients, andconcerning which Gregory Nazianzen turned off Jerome with a scoffscarcebecominghisgravity,whenheinquiredofhimwhatmightbethemeaningof it.Scaliger, therefore, conjectures that it is calledΣάββατονδευτερόπρωτον,because itwas the firstSabbathἀπὸ τῆςδευτέρας τῶνἀζύμων,"fromtheseconddayofunleavenedbread."Foronthatdaytheyofferedthehandfulorsheafofnewfruits;andfromthatdaytheycountedseven weeks unto Pentecost. And the Sabbaths of those weeks werereckonedἀπὸτῆςδευτέραςτῶνἀζύμων,andthefirst that followedwascalledδευτερόπρωτον.Sohe,bothinhisEmendat.Tempor.lib.vi.,andIsagog. Canon. p. 218. And this is subscribed unto by his mortaladversary,DionysiusPetavius,Animad.inEpiphan.n.31,p.64,whowillnotallowhimevertohavespokenrightly,butinwhatthewitofmancanfind no tolerable objection against. But this calling of their feasts"sabbaths,"withthereasonofit,isgivenusbyalltheirprincipalauthors.SoLib.Tseror.Hammor.onLevit.p.102:קדשמקראינקראיםשהמועדיםולפיראש הוא השבת ולכן קדש שנקרא השבת מן קרואים הם המועדים שכל שפירושושבתשבתון בשמו Because"—;המועדיםכולםוכולםנקראו all solemndays arecalledholyconvocations,theyareallcalledsofromtheSabbath,whichiscalledholy;wherefore theSabbath is theheadofall solemn feasts, andtheyareallofthemcalledbythenamethereof,sabbathsofrest;"whereofhegivesinstances.

13.SomeoftheancientChristians,dealingwiththeheathens,calledthatdaywhichtheChristiansthenobservedintheroomoftheJewishseventhday,ἡμέρανἡλίου,or"diemsolis,""Sunday;"asthosewhotreatanddealwithothersmustexpress thingsby thenames thatarecurrentamongstthem, unless they intend to be barbarians unto them. So speaks JustinMartyr,Apol.ii.,Τὴνδὲτοῦἡλίουἡμέραν,κοινῆπάντεςτὴνσυνέλευσινποιοῦμεθα·—"We meet" (for the worship of God) "in common onSunday." Had he said "on the Sabbath," the Gentiles would haveconcludedittohavebeentheJudaicalSabbath.Tohavecalledittothem"theLord'sday,"hadbeentodesignnodeterminateday;theywouldnothave knownwhat day hemeant. And the name of "the first day of theweek," taken up signally by Christians upon the resurrection of Christ,wasnotinuseamongstthem.Whereforehecalledthedayheintendedto

determine,aswasnecessaryforhim,bythenameinuseamongstthemtowhomhe spake, "Sunday." In likemanner,Tertullian, treatingwith thesame sort of men, calls it "diem solis," Apol. cap. xvi. And Eusebius,reportingtheedictsofConstantinefortheobservationoftheLord'sday,asitistermedinthem,addsthatitisthedaywhichwecallἡμέρανἡλίου,or"Sunday."

ButyetamongChristiansthemselvesthisnamewasnotincommonuse,but by somewas rejected, aswere also all the rest of the names of thedays used among the Pagans. So speaks Austin in Ps. 92: "Quartasabbatorum,quartaferia,quæMercuriidiesdicituraPaganis,etamultisChristianis.Sednoluimusutdicant,etutinamcorriganturutnondicant."And Jerome, Epist ad Algas.: "Una sabbati, dies dominica intelligendaest;quiahebdomadainsabbatum,utinprimam,etsecundam,ettertiam,et quartam, et quintam, et sextam sabbati dividitur; quam ethniciidolorumetplanetarumnominibusappellant."Herejects theuseof theordinary names unto the heathens.AndPhilastriusmakes the usage ofthemamongstChristiansalmostheretical,Num.3.

14. All the eastern nations also, amongst whom the planetarydenominationofthedaysoftheweekfirstbegan,have,sincetheircastingoff thatkindof idolatry, rejected theuseof thosenames;being thereinmorereligious,ormoresuperstitious,thanthemostofChristians.SoisitdonebytheArabiansandPersians,andthosethatarejoineduntothemin religiousobservances.Thedayof theirworship,which isourFriday,theArabianscall"Giuma," thePersians"Adina."Therestof thedaysofthe week they discriminate by their natural order within theirhebdomadalrevolution,—thefirst, thesecond,thethird,etc.;onlysomeoftheminsomeplaceshavesomespecialnameoccasionallyimposedonthem.ThechurchofRome,fromadecree,astheysupposeorpretend,ofPope Sylvester, reckons all the days of the week by "Feria prima,secunda,"andsoonwards;onlytheirwritersforthemostpartretainthenameof "sabbatum,"anduse"diesdominica" for the firstday.And theRhemists,onRev.1:10,condemnthenameofSundayasheathenish.AndPolydore Virgil before them says, "Profecto pudendum est, simulquedolendum,quodnonantehacdata sunt istis diebusChristiananomina;nediigentiumtammemorabile, internos,monumentumhaberent,"De

Invent. Rer. lib. vi. cap. v. And indeed, among sundry of the ancients,theredomanysevereexpressionsoccuragainst theuseof the commonplanetarynames.AndatthefirstrelinquishmentofGentilism,ithadnodoubtbeenwellifthosenamesofBaalimhadbeentakenawayoutofthemouths of men, especially considering that the retaining of them hathbeenofnousenoradvantage.Astheyarenowrivettedintocustomandusage,claimingtheirstationonsuchaprescriptionas insomemeasuretakes away the corruption of their use, I judge that they are not to becontended about; for as they are vulgarly used, these names are merenotesofdistinction,ofnomoresignificationthanfirst,second,andthird,theoriginalandoccasionedimpositionofthembeingamongstthemanyutterly unknown. Only I must add, that the severe reflections andcontemptuousreproacheswhichIhaveheardmadeuponandpouredoutagainst themwho, itmaybeoutofweakness, itmaybeoutof abetterjudgmentthanourown,doabstainfromtheusingofthem,argueawantofdue charity and that condescension in lovewhichbecome thosewhojudge themselves strong; for the truth is, they have a plea sufficient atleast to vindicate them from the contempt of any. For there are someplacesofScripturewhichseemsofartogivecountenanceuntothem,thatiftheymistakeintheirapplication,itisamistakeofnoothernaturebutwhatothersareliableuntointhingsofgreaterimportance;foritisgivenasthewillofGod,Exod.23:13,"Inallthings,"saithhe,"thatIhavesaidunto you be circumspect: and make no mention of the name of othergods,neither let itbeheardoutofthymouth."Anditcannotbedeniedbutthatthenamesofthedaysoftheweekwerethenamesofgodsamongthe heathen. The prohibition is renewed, Joshua 23:7, "Neither makementionofthenameoftheirgods:"whichisyetextendedfurther,Deut.12:3,toacommand"todestroyandblotoutthenamesofthegodsofthepeople;"whichby thismeans are retained.Accordingly, the childrenofReuben,buildingthecitiesformerlycalledNeboandBaal-meon,changedtheirnames,becausetheywerethenamesofheathenidols,Num.32:38.AndDavidmentionethitasapartofhisintegrity,thathewouldnottakeupthenamesofidolsintohislips,Ps.16:4.Andsomeoftheancients,ashathbeenobserved,confirmwhatbysomeatpresentisconcludedfromthese places. Saith Jerome, "Absit ab ore Christiano dicere, Jupiteromnipotens, Mehercule, et Mecastsor, et cætera magis portenta quamnomina,"Epist.adDamas.Now,beitgrantedthattheobjectionsagainst

theuseoftheplanetarynamesofthedaysoftheweekfromtheseplacesmay be answered from consideration of the change of times and thecircumstancesofthings,yetcertainlythereisanappearanceofwarrantyin themsufficient to secure themfromcontemptandreproachwhoareprevailedonbythemtoanotheruse.

15.Butofadayofrestthereisapeculiarreason.IftherebeanamegivenintheScriptureuntosuchaday,bythatnameitistobecalled,andnototherwise.Soitwasunquestionablyundertheoldtestament.Godhimselfhadassignedanameuntothedayofsacredrestthenenjoinedthechurchuntoobservation,anditwasnotlawfulfortheJewstocallitbyanyothername givenunto it or in use among theheathen. Itwas andwas to becalled "the Sabbath day," "the Sabbath of the LORD." In the newtestament there is,asweshall seeafterwards,a signalnoteputon"thefirstdayoftheweek."Sothencedosomecalltheirdayofrestorsolemnworship,andcontendthatsoitoughttobecalled.Butthisonlyrespectstheorderandrelationofsuchadaytotheotherdaysoftheweek,whichisnatural, andhathno respectuntoany thing that is sacred. Itmaybeallowed,then,fortheindigitationofsuchaday,andthediscriminationofitfromtheotherdaysoftheweek,butitisnopropernameforadayofsacredrest.Andthefirstuseofit,upontheresurrectionofourLord,wasonlypeculiarlytodenotethetime.ThereisadaymentionedbyJohn,inthe Revelation, (which we shall afterwards consider,) that he callethἠμέρανκυριακήν,"diemdominicam,""theLord'sday."Thisappellation,whatdaysoeverisdesigned,isneithernaturalnorcivil,nordothitrelateunto any thing in nature or in the common usage of men. It mustthereforebesacred;andit is,ormaybe,verycomprehensiveofvariousrespects.Itis"theLord'sday,"thedaythathehathtakentobehislotorespecial portion among the days of the week; as he took, as it were,possessionofitinhisresurrection.Sohispeoplearehislotandportionin the world, therefore called his people. It is also, ormay be, his daysubjectively,orthedaywhereonhisbusinessesandaffairsareprincipallytransacted.Sothepoet,Statius,Theb.viii.664,—

"Tydeosilladies;"

thatwasTydeus'day,becausehewasprincipallyconcernedintheaffairsof it. This is the day wherein the affairs of the Lord Jesus Christ are

transacted, his person and mediation being the principal subjects andobjects of its work and worship. And it is, or may be, called his, "theLord'sday,"becauseenjoinedandappointedtobeobservedbyhimorhisauthorityover thechurch.So theordinanceof the supper is called "thesupperoftheLord"onthesameaccount.Onsupposition,therefore,thatsuchadayof rest there is tobeobservedunder thenewtestament, thenamewherebyitoughttobecalledis"theLord'sday;"whichispeculiarlyexpressiveofitsrelationuntoourLordJesusChrist,thesoleauthorandimmediateobjectofallgospelworship.Butwhereasthegeneralnotionofa sabbatical rest is still included in such a day, a superaddition of itsrelation to the Lord Christ will entitle it unto the appellation of "theLord's-daySabbath;"thatis,thedayofsacredrestappointedbytheLordJesus Christ. And thus, most probably, in the continuation of the oldtestamentphraseology,itiscalled"theSabbathday,"Matt.24:20,andinourEpistlecomesunderthegeneralnotionofasabbatism,chap.4:9.

———

EXERCITATIONII

OFTHEORIGINALOFTHESABBATH

1.OftheoriginaloftheSabbath—Theimportanceofthisdisquisition.2.OpinionofsomeoftheJewishmastersabouttheoriginaloftheSabbath,that it began in Marah. 3. The station in Marah, and the occurrencesthereof—Tacitusnoted—Exod.15:25,26;Jews'expositionof it.4.Theseopinions refuted by testimonies and reasons. 5. Another opinion of theancient Jews about the original of the Sabbath, and of theMohammedans. 6. Opinions of Christians about the original of theSabbathproposed.7.Thatofitsoriginalfromthefoundationoftheworldasserted—The first testimony given unto it, Gen. 2:1–3, vindicated—Exceptions of Heidegger answered. 8. What intended by "sanctifying"and"blessingtheseventhday."9.Otherexceptionsremoved—Seriesanddependence of the discourse in Moses cleared—The whole testimonyvindicated.10.Heb.4:3,4,vindicated.11.ObservationoftheSabbathbythepatriarchsbeforethegivingofthelaw—Instanceshereofcollectedby

ManassehBenIsrael—Furtherconfirmationofit.12.TraditionamongtheGentiles concerning it—Sacredness of the septenary number. 13.Testimoniesoftheheathen,collectedbyAristobulus,Clemens,Eusebius.14.Importanceofthesetestimoniesexaminedandvindicated.15.Groundof the hebdomadal revolution of time—Its observation catholic. 16.Planetary denominations of the days of the week, whence. 17. Thecontrary opinion, of the original of the Sabbath in the wilderness,proposed and examined. 18–26. Arguments against this original of theSabbathanswered,etc.

1. HAVING fixed the name, the thing itself falls nextly underconsideration.Andtheorderofourinvestigationshallbe,toinquirefirstinto its original, and then into its causes. And the true stating of theformerwillgivegreatlightintothelatter,asalsointoitsduration.Forifitbeganwiththeworld,probablyithadacausecognatetotheexistenceoftheworldandtheendsofit,andsomustindurationbecommensurateunto it. If it owed its rise to succeeding generations, amongst somepeculiar sort of men, its cause was arbitrary and occasional, and itscontinuanceuncertain;foreverythingwhichhadsuchabeginningintheworship of God was limited to some seasons only, and had a timedetermined for its expiration.This, therefore, is first to be stated.And,indeed, no concern of this day hath fallen undermore diligent, severe,and learned dissertations. Very learned men have here engaged intocontraryopinions,anddefendedthemwithmuchlearningandvarietyofreading. "Summa sequar fastigia rerum," and I shall briefly call thedifferentapprehensionsbothofJewsandChristiansinthismatteruntoajust examination.Neither shall I omit the consideration of any opinionwhose antiquity or the authority of its defenders did ever give itreputation, though now generally exploded, as not knowing, in thatrevolution of opinions which we are under, how soon it may have arevival.

2. The Jews (thatwemay beginwith themwithwhom some think theSabbathbegan)aredividedamong themselvesabout theoriginalof theSabbathno less thanChristians; yea, to speak the truth, theirdivisionsand different apprehensions about this matter of fact have been theoccasion of ours, and their authority is pleaded to countenance the

mistakesofothers.Many, therefore, of themassign theoriginalor firstrevelation of the Sabbath unto the wilderness station of the people inMarah;othersofthemmakeitcoevalwiththeworld.

Thefirstopinionhathcountenancegivenuntoit intheTalmud.Gemar.Babyon.Tit.Sab.cap.ix.,andTit.Sanhed.cap.vii.Andthetraditionofitis embraced by so many of their masters and commentators, that ourlearnedSelden,deJur.Gen.apudHeb.lib.iii.cap.xii.–xiv.,contendsforitasthecommonandprevailingopinionamongstthem,andendeavoursanansweruntoall instancesortestimoniesthatareormaybeurgedtothe contrary. And, indeed, there is scarce any thing of moment to beobservedinallantiquity,astomatteroffactabouttheSabbath,whetheritbeJewish,Christian,orheathen,butwhathehathheapedtogether,orrather treasuredup, in the learneddiscoursesof that thirdbookofhis,Jus Gentium apudHebræos.Whether the questions of right belongingthereunto have been duly determined by him is yet left unto furtherinquiry. That which at present we are in the consideration of, is theopinion of the Jews about the original of the Sabbath at the station ofMarah,whichheso largelyconfirmswith testimoniesoutofall sortsoftheir authors, and thosedulyalleged, according to theirown senseandconceptions.

3. Marah was the first station that the children of Israel fixed in thewilderness of Shur, five days after their coming up out of theRed sea.Before their coming hither, they had wandered three days in thewildernesswithoutfindinganywater,untiltheywerereadytofaint.Thereport of this their thirst and wandering was famous amongst theheathen,andmixedbythemwithvainandmonstrousfables.Oneofthewisestamongstthemputsasmanyliestogetheraboutitassofewwordscanwellcontain."Effigiem,"saithhe,"animalis,quomonstranteerroremsitimquedepulerant,penetralisacravere,"Tacit.Hist., lib.v.cap. iv.Hefeignsthatbyfollowingsomewildassestheywereledtowaters,andsomadeanendoftheirthirstandwandering;ontheaccountwhereoftheyafterwards consecrated in their temple the image of an ass. Others ofthembesideshimsaythattheywanderedsixdays,andfindingwateronthe seventh, that was the occasion and reason of their perpetualobservationoftheseventhday'srest.IntheirjourneyfromtheRedseato

Marah, theywereparticularlypressedwithwanderingand thirst,Exod.15:22;butthiswasonlyforthreedays,notseven:"Theywentthreedaysin thewilderness, and foundnowater."The storyof the ass's imageorheadconsecratedamongstthemwastakenfromwhatfelloutafterwardsabout the golden calf. This made them vile among the nations, andexposed them to their obloquy and reproaches. Upon the third day,therefore,aftertheircomingfromtheRedsea,theycametoMarah;thatis, the place so called afterwards from what there befell them, for thewaterswhichtheretheyfoundbeing םירמ ,"bitter,"theycalledthenameofthe place הרמ , or "bitterness." Hither they came on the third day; foralthoughitissaidthat"theywentthreedaysinthewilderness,andfoundnowater,"Exod. 15:22,afterwhichmention ismadeof their coming toMarah, verse 23, yet it was in the evening of the third day, for theypitchedthatnightinMarah,Num.33:8.There,aftertheirmurmuringforthebitternessofthewaters,andthemiraculouscureofthem,itisaddedinthestory,"TheretheLORDmadeforthemastatuteandanordinance,andthereheprovedthem,andsaid,Ifthouwiltdiligentlyhearkentothevoiceof theLORDthyGod,andwiltdo thatwhich is right inhissight,andwiltgiveear tohiscommandments,andkeepallhisstatutes, Iwillput none of these diseases upon thee, which I have brought upon theEgyptians:forIamtheLORDthathealeththee,"Exod.15:25,26.

It is said that he gave them טפשמו קח , the words whereby sacredordinances and institutions are expressed. What this "statute andordinance" were in particular is not declared. These, therefore, aresuggested by the Talmudical masters. One of them, they say, was theordinanceconcerning theSabbath.About theother theyarenotsowellagreed.Somereferittothefifthcommandment,ofhonouringfatherandmother;otherstotheceremoniesoftheredheifer,withwhoseashesthewaterof sprinklingwas tobemingled: forwhich conjectures theywantnotsuchreasonsasareusualamongstthem.Thetwofirsttheyconfirmfromtherepetitionofthelaw,Deut.5:12,15;fortherethesewords,"AstheLORDthyGodhathcommandedthee,"aredistinctlyaddedtothosetwoprecepts, the fourthandfifth,andtonoother.Andthiscouldarisefrom no other cause but because God had before given them unto thepeople inMarah,wherehesaidhehadgiventhem טפשמו קח ; that is, theordinance and law of the Sabbath, and the judgment of obedience to

parents and superiors! This is one of the principal ways whereby theyconfirmtheir imaginations.And fully toestablish the truthhereof,BaalHatturim,orthesmallgematricalannotationsontheMasoreticalBibles,adds, that in these words, ךיהלא הוהי ךוצ רשאכ , the finalnumerallettersmakeupthesamenumberwith הרמ ,thenameoftheplacewhere these lawsweregiven.And this is the sumofwhat ispleaded inthiscase.

4.But every onemay easily see the vanity of these pretences, andhoweasy it is foranyone to framea thousandof themwhoknowsnothowbettertospendhistime.AbenEzraandAbarbanelbothconfessthatthewordsusedintherepetitionofthelaw,Deut.5,dorefertothegivingofitonmountSinai.Andifwemustseekforespecialreasonsfortheinsertingof those words, besides the sovereign pleasure of God, they are notwantingwhicharefarmoreprobablethantheseofthemasters.(1.)Theone of these commandments closing up the first table, concerning theworshipofGod,andtheotherheadingthesecondtable,concerningourduties amongst ourselves and towards others, this memorial, "As theLORD thy God hath commanded thee," is on that account expresslyannexedunto them,being tobedistinctlyapplieduntoall the rest. (2.)The fourth commandment is, as it were, "custos primæ tabulæ," thekeeperofhewhole first table,seeingourowningofGodtobeourGod,and our worship of him according to his mind, were solemnly to beexpressedonthedayofrestcommandedtobeobservedforthatpurpose,and in the neglectwhereof theywill be sure enoughneglected;whencealsoa remembrance toobserve thisday is so strictly enjoined.And thefifthcommandmentisapparently"custossecundætabulæ,"asappointedofGodtocontainthemeansofexactingtheobservationofallthedutiesofthesecondtable,orofpunishingtheneglectofthemanddisobedienceunto them. And therefore it may be the memorial is not peculiarlyannexeduntothemontheirowndistinctaccount,butequallyuponthatoftheothercommandmentswhereuntotheydorefer.(3.)Thereisyetanespecial reason for the peculiar appropriation of these two precepts bythatmemorial unto this people; for they had now given unto them anespecialtypicalconcerninthem,whichdidnotatallbelonguntotherestofmankind,whowereotherwiseequallyconcernedinthedecaloguewiththemselves. For in the fourth commandment, whereas no more was

beforerequiredbutthatonedayinsevenshouldbeobservedasasacredrest, theywerenowpreciselyconfinedto theseventhday inorder fromthefinishingofthecreation,ortheestablishingofthelawandcovenantofworks,oradayansweringthereunto;forthedeterminationofthedayinthehebdomadalrevolutionwasaddedinthelawdecalogicaltothelawofnature.Andthiswaswithrespectuntoandintheconfirmationofthatordinance which gave them the seventh-day Sabbath in a peculiarmanner,—thatis,theseventhdayaftersixdays'rainingofmanna,Exod.16.Andintheother,thepromiseannexeduntoitofprolongingtheirdayshadpeculiar respectunto the landofCanaan.There isneither of thesebut is a farmoreprobable reasonof theannexing thesewords, "As theLORDthyGodcommandedthee,"untothosetwocommandments,thanthat fixedonby theTalmudicalmasters.HereinonlyIagreewith themthatboththosecommandsweregivenalikeinMarah;andoneofthemIsupposenonewilldenytobeaprincipaldictateofthelawofnature.Forthewordsmentioned, טפשמו קח ,"astatuteandanordinance,"themeaningofthemisplainlyexpounded,Exod.15:26.Godtheredeclaredthisuntothemashisunchangeableordinanceandinstitution,thathewouldblessthem on their obedience, and punish them upon their unbelief andrebellion;wherein they had experience of his faithfulness to their cost.ThereadermayseethisfictionfurtherdisprovedinTostatusontheplace,thoughIconfesssomeofhisreasonsareinconstringentandfrivolous.

Moreover, this station at Marah was reached on or about the twenty-fourth day of Nisan, or April; and the first solemn observation of theSabbathinthewildernesswasuponthetwenty-secondofIyar,themonthfollowing, as may easily be evinced from Moses' journal. There weretherefore twenty-seven days between this fictitious institution of theSabbathandthefirstsolemnobservationofit,whichwasattheirstationinAlush,asisgenerallysupposed,certainlyinthewildernessofSin,aftertheyhad leftMarah andElim and the coast of theRed sea,whereuntotheyreturnedfromElimExod.16:1;Num.33:8–14.Fortheyfirstbegantheir journey out of Egypt on the fifteenth day of Nisan, or the firstmonth,Exod.12:37,Num.33:3;andtheypassedthroughtheseaintothewilderness about the nineteenth day of the month, as is evident fromtheirjourneyings,Num.33:5–8.Onthetwenty-fourthofthatmonththeypitched in Marah; and it was the fifteenth day of Iyar, or the second

month, before they entered the wilderness of Sin, where is the firstmentionoftheirsolemnobservationoftheSabbath,upontheoccasionofthegatheringofmanna.BetweenthesetwoseasonsthreeSabbathsmustneeds intervene,and those immediatelyupon its first institution, if thisfancy may be admitted. And yet the rulers of the congregation lookedupon the people's preparation for its observation as an unusual thing,Exod.16:22,whichcouldnothavefallenouthaditreceivedsofreshaninstitution.

Besides, thesemasters themselves, and Rashi in particular, who in hiscomment on the place promotes this fancy, grants that Abrahamobserved the Sabbath. But the law and ordinance hereof, they say, hereceivedonpeculiarfavourandbyespecialrevelation.Butbeitso;itwasthegreatcommendationofAbraham,andthatgiveninbyGodhimself,that hewould "command his children and his household after him" to"keepthewayoftheLORD,"Gen.18:19.Whateverordinance,therefore,hereceivedfromGodofanythingtobeobservedinhisworship,itwasapartofhisfidelitytocommunicatetheknowledgeofituntohisposterity,andtoteachthemitsobservance.Theymust,therefore,ofnecessity,onthosemen'sprinciples,be instructed in thedoctrineandobservationoftheSabbathbeforethispretendedinstitutionofit.Shouldwe,then,allowthatthegeneralityoftheJewishmastersandTalmudicalrabbisdoassertthat the law of the Sabbath was first given inMarah, yet the whole ofwhattheyassertbeingamerecurious,groundlessconjecture,itmayandoughttoberejected.Notwhatthesemensay,butwhattheyprove,istobeadmitted.Andhewho,withmuchdiligence,hathcollectedtestimoniesoutofthemuntothispurpose,hathonlyprovedwhattheythought,butnot what is the truth. And upon this fond imagination is built theirgeneral opinion, that the Sabbath was given only unto Israel, is the"spouseofthesynagogue,"andthatitbelongsnottotherestofmankind.Suchdreamstheymaybepermittedtopleasethemselveswithal;butthatthesethingsshouldbepleadedbyChristiansagainstthetrueoriginalanduseof theSabbath is somewhatstrange. Ifany think theirassertions inthis matter to be of any weight, they ought to admit what they addthereunto,namely,thatalltheGentilesshallonceaweekkeepaSabbathinhell.

5.Neither is this opinion amongst them universal. Some of theirmostfamous masters are otherwise minded; for they both judge that theSabbath was instituted in paradise, and that the law of it was equallyobligatory unto all nations in theworld.Of thismind areMaimonides,AbenEzra,Abarbanel,andothers;fortheyexpresslyrefertherevelationoftheSabbathuntothesanctificationandbenedictionofthefirstseventhday,Gen.2:3.TheTargumon the title ofPs. 92 ascribes thatpsalm toAdam, as spoken by himon the Sabbath day;whenceAustin esteemedthis rather the general opinion of the Jews, Tractat. 20 in Johan. AndManassehBen Israel, lib.deCreat.Problem.8,provesoutof sundryoftheirownauthorsthat theSabbathwasgivenuntoandobservedbythepatriarchs, before the coming of the people into the wilderness. Inparticular,thatitwassobyAbraham,Jacob,andJoseph,heconfirmsbytestimonies out of the Scripture not to be despised. Philo Judæus andJosephus,bothof themmoreancientandmore learnedthananyof theTalmudicaldoctors,expresslyassigntheoriginaloftheSabbathuntothatoftheworld.Philocallsit,Τοῦκόσμουγενέσιον,"Thedayoftheworld'snativity;"andἙορτὴνοὐμιᾶςπόλεωςἢχώραςἀλλὰτοῦπαντός,"Afeastnotofonecityorcountry,butofthewholeworld,"DeOpificioMundi,etdeVitaMos. lib. ii. To the samepurpose speaks Josephus, lib. ii. cont.Apion.AndthewordsofAbarbanelaresufficientlyexpressinthismatter:ונגמרה נשלמה שבהכנסתו בעבור השביעי יום את ולתפארת לכבוד והבדיל קדשמלאבהיקרהיעשהאחדגמירתהמשתהויום האדםבעשותו מלאבתשמיםוארץבמוHe"—;סוג sanctified and separated the seventh day unto glory andhonour, because on its approach the work of heaven and earth wasperfected and finished, … even as a man when he hath performed anhonourable work and perfected it maketh a banquet and a day offeasting." And yet more evident is that of Maimon. Tract. KiddushHakkodesh,cap.i.:אחדשכלבראשיתשבת ראיתהירחמסורהלכלאדםכמו איןמונהששהרשובתבשביעיאלאלביתדיןהדברמסורעדשיקדשוהוביתדיןויקבעיאותוnotismoontheofsightorvisionThe"—;היוםדאשחדשהואשיהיהראשחדשdelivered to all men, as was the Sabbath bereschith" (or "in thebeginning"). "For every man can number six [days] and rest on theseventh:but it iscommittedtothehouseof judgment"(thesanhedrin),thatis,toobservetheappearancesofthemoon;"andwhenthesanhedrindeclarethandpronounceth that it is thenewmoon,or thebeginningofthemonth,thenitistobetakensotobe."Hedistinguisheththeirsacred

feasts into the weekly Sabbath and the new moons, or those thatdependedἀπὸτῆςφόσεωςτῆςσελήνης,"upontheappearingofthenewmoon."Thefirsthecallsבראשיתשבת,"Sabbathbereschith,"theSabbathinstituted at the creation; for so, from the first of Genesis, they oftenexpress technically theworkof thecreation.This,hesays,wasgiven toeveryman;forthereisnomorerequiredtothedueobservationofit,inpointoftime,butthatamanbeabletoreckonsixdays,andsorestontheseventh.Butnowfortheobservationofthenewmoons,forallfeaststhatdepended on the variations of her appearances, this was peculiar tothemselves,andthedeterminationofitleftuntothesanhedrin.Fortheytrusted not unto astrological computationsmerely as to the changes ofthemoon,butsentpersonsuntosundryhighplacestowatchandobserveher first appearances; which if they answered the general establishedrules,thentheyproclaimedthebeginningofthefeasttobe.SoMaimon.KiddushHakkodesh,cap.ii.

AndPhilippusGuadagnolus,Apol.proChristianaRelig.,part.i.cap.viii.,showsthatAhmedBenZin,aPersianMohammedan,whomheconfutes,affirmedthattheinstitutionoftheSabbathwasfromthecreationoftheworld.This,indeed,hereflectsuponinhisadversarywithasayingoutoftheKoran,Azoar.3,wherethosethatsabbatizearecursed:whichyetwillnot serve his purpose; for in the Koran respect is had to the JewishSabbath,ortheseventhdayoftheweekprecisely,whileonedayofsevenonlyispleadedbyAhmedtohavebeenappointedfromthefoundationoftheworld.IknowsomelearnedmenhaveendeavouredtoeludemostofthetestimonieswhichareproducedtomanifesttheopinionofthemostancientJewsinthismatter;butIknowalsothattheirexceptionsmightbe easily removed, would the nature of our present design admit of acontesttothatpurpose.

6. We come now to the consideration of those different opinionsconcerning the original of the Sabbath which are embraced andcontendedabout amongst learnedmen, yea, andunlearned also, of thepresentageandchurch.AndrejectingtheconceitoftheJewsaboutthestationinMarah,whichveryfewthinktohaveanyprobabilityattendingit,therearetwoopinionsinthismatterthatareyetpleadedfor.Thefirstis, that the Sabbath had its institution, precept, or warranty for its

observation, in paradise, before the fall ofman, immediately upon thefinishingoftheworksofcreation.Thisisthoughtbymanytobeplainlyand positively asserted, Gen. 2:3; and our apostle seems directly toconfirm it, byplacing theblessingof the seventhday as the immediateconsequentof the finishingof theworksofGod from the foundationoftheworld,Heb.4:3,4.OthersrefertheinstitutionoftheSabbathtothepreceptgivenaboutitsobservationinthewildernessofSin,Exod.16:22–26;forthosewhodenyitsoriginalfromthebeginning,oramoralityinitslaw,cannotassertthatitwasfirstgivenonSinai,orhaditsspringinthedecalogue, nor can give any peculiar reason why it should be insertedtherein, seeing expressmention is made of its observation some whilebeforethegivingofthelawthere.These,therefore,makeitameretypicalinstitution, given, and thatwithout the solemnity of the giving of othersolemninstitutions,tothechurchoftheHebrewsonly.Andthoseofthisjudgment,someofthem,contendthatinthesewordsofMoses,Gen.2:3,"AndGodblessedtheseventhday,andsanctifiedit,becausethatinithehadrestedfromallhiswork,"aprolepsisistobeadmitted;thatis,thatwhat is thereoccasionally inserted in thenarrative, and tobe read inaparenthesis, came not to pass indeed until above two thousand yearsafter,namely,inthewildernessofSin,whereandwhenGodfirstblessedtheseventhdayandsanctifiedit.AndthereasongivenforthesupposedintersertionofthewordsinthestoryofMosesis,becausewhenitcametopassindeedthatGodsoblessedtheseventhday,hediditontheaccountofwhathewasthenrelatingoftheworksthathemade,andtherestthatensuedthereon.Othersgivesuchan interpretationof thewordsas thatthey should contain no appointment of a day of rest, as we shall see.Those who assert the former opinion deny that the precept, or ratherdirections,abouttheobservationoftheSabbathgivenuntothepeopleofIsraelinthewildernessofSin,Exod.16,wasitsfirstoriginalinstitution;butaffirmthatitwaseitheranewdeclarationofthelawandusageofitunto them, who in their long bondage had lost both its doctrine andpractice, with a renewed re-enforcement of it, by an especialcircumstanceofthemannanotfallingonthatday,orratheraparticularapplication of a catholic moral command unto the economy of thatchurchuntowhosestatethepeoplewerethenunderapreludium,intheoccasional institution of sundry particular ordinances, as hath beendeclaredinourformerExercitations.Thisistheplainstateofthepresent

controversy about the original of the Sabbath as to time and place,whereinwhatisaccordinguntotruthisnowtobeinquiredafter.

7.TheopinionoftheinstitutionoftheSabbathfromthebeginningoftheworld is founded principally on a double testimony, one in the OldTestament,andtheotherintheNew.Andbothofthemseemtomeofsouncontrollable an evidence that I have often wondered how ever anysober and learnedpersonsundertook to evade their forceor efficacy inthiscause.ThefirstisthatofGen.2:1–3,"Thustheheavensandtheearthwere finished, and all the host of them. And on the seventh day Godended hisworkwhich he hadmade; and he rested on the seventh dayfromallhisworkwhichhehadmade.AndGodblessedtheseventhday,andsanctifiedit:becausethatinithehadrestedfromallhisworkwhichGod created andmade." There is, indeed, somewhat in this text whichhathgivendifficultyuntotheJews,andsomewhatthattheheathentookoffence at. That which troubles the Jews is, that God is said to havefinishedhisworkontheseventhday;fortheyfearthatsomewhatmightbehencedrawntotheprejudiceoftheirabsoluterestontheseventhday,whereonitseemsGodhimselfwroughtinthefinishingofhiswork.AndJeromejudgedthattheymightbejustlychargedwiththisconsideration."Arctabimus,"saithhe,"Judæos,quideotiosabbatigloriantur,quodjamtunc in principio Sabbatum dissolutum sit; dum Deus operatur inSabbato complens opera sua in eo, et benedicens ipsi diei, quia in illouniversacomplevit;"—"WewillurgetheJewswiththis,whogloryoftheirsabbatical rest, in that the Sabbathwas broken" (or "dissolved") "fromthebeginning,whilstGodwroughtinit,finishinghiswork,andblessingthe day, because in it he finished all things."Hence the LXX. read thewords,by anopen corruption,ἐν τῇἡμέρᾳ τῆἕκτῃ, "on the sixthday;"whereintheyarefollowedbytheSyriacandSamaritanversions.AndtherabbinsgrantthatthiswasdoneonpurposethatitmightnotbethoughtthatGodmadeanythingontheseventhday.Butthisscruplewaseveryway needless; for, do but suppose that לכיו , which expresseth the timepast,dothintendthepreterpluperfecttense,—asthepreterperfectintheHebrewmustdowhereoccasion requires, seeing theyhavenoother toexpress thatwhichatany time ispastby,—and it isplain thatGodhadperfectedhisworkbeforethebeginningoftheseventhday'srest.Andsoare thewordswell rendered by Junius, "Quum autem perfecissetDeus

dieseptimo,opussuumquodfecerat."Orwemaysay,"Compleveratdieseptimo."

Thatwhichtheheathentookoffenceat,wastheresthereascribeduntoGod, as though he had beenweariedwith hiswork.Hencewas that ofRutiliusinhisItinerary:—

"Septimaquæquediesturpidamnataveterno,

UtdelassatimollisimagoDei."

The sense of this expression we shall afterwards explain. In themeantime,itiscertainthatthewordhereuseddothoftensignifyonlytocease, or give over, without respect either to weariness or rest, as Job32:1; 1 Sam. 25:9: so that no just cause of offence was given in theapplication of it toGod himself.However, Philo, lib. deOpific.Mund.,refers thisofGod's rest tohiscontemplationof theworksofhishands,and that not unmeetly, as we shall see. But set aside prejudices andpreconceivedopinions,andanymanwould think that the institutionoftheSabbathishereasplainlyexpressedasinthefourthcommandment.The words are the continuation of a plain historical narration. Havingfinishedtheaccountofthecreationoftheworldinthefirstchapter,andgivenarecapitulationofitinthefirstverseofthis,Mosesdeclareswhatimmediately ensued thereon,—namely, the rest of God on the seventhday,andhisblessingandsanctifyingthatdaywhereonhesorested.Thatdayonwhichherestedheblessedandsanctified,eventhatindividualdayinthefirstplace,andadayintherevolutionofthesamespaceoftimeforsucceeding generations. This is plain in the words, or nothing can bethought to be plainly expressed. And if there be any appearance ofdifficultyinthesewords,"Godblessedtheseventhday,andsanctifiedit,"it is wholly taken away in the explication given of them by himselfafterwardsinthefourthcommandment,wheretheyareplainlydeclaredtointenditssettingapartandconsecrationtobeadayofsacredrest.Butyetexceptionsareputintothisplain,opensenseofthewords.ThusitislatelypleadedbyHeidegger,Theol.Patriarch.Exerc. iii. sect.58, "Deusdie septimo cessaverat facere opus novum, quia sex diebus omniaconsummataerant.Eidieibenedixiteoipsoquodcessansaboperesuo,ostendit,quodhomoincujuscreationequievit,factussitpropternominis

suiglorificationem;quodcummajus fueritcæterisquæhactenuscreatasunt, vocatur benedictio; eundem diem cui sic benedixit sanctificavit,quia et illo die, et reliquo toto tempore constituerat se in hominesanctificaretanquamincoronaetgloriasuioperis.Sanctificareenimest,eum qui sanctus est, sanctum dicere et testari. Dies igitur et tempussanctumeratetagnoscebatur,nonperse, sedpersanctitatemhominis,qui in tempore se sanctificat, et cogitationes, et studia, et actiones suasDeo, qui sanctus est, vindicat et consecrat." I understandnot howGodcanbesaidtoblesstheseventhdaybecauseman,whowascreatedonthesixthday,wasmade for thegloryofhisname; forall things, aswell asman,weremade for thegloryofGod.He"madeall things forhimself,"Prov.16:4;andtheyall"declarehisglory,"Ps.19:1.NorisitsaidthatGodrested on the seventh day frommaking ofman, but "from all hisworkwhichhehadmade."Grantingman,whowaslastmade,tohavebeenthemosteminentpartofthevisiblecreation,andmostcapableofimmediategivingofglorytoGod,yetitisplainlysaidthattherestofGodrespected"allhisworkwhichhehadmade,"whichis twicerepeated;besidesthattheworks themselves are summed up into themaking of "the heavensandtheearth,andall thehostof them."Andwhereindoth this includethe blessing of the seventh day? It may be better applied to the sixth,whereinmanwasmade;forontheseventhGoddidnomoremakemanthanhedid the sunandmoon,whichweremadeon the fourth.Nor istherehereanydistinctionsupposedbetweenGod'srestingontheseventhdayandhisblessingofit,whichyetareplainlydistinguishedinthetext.Tosayheblessedandsanctifieditmerelybyrestingonit,isevidentlytoconfoundthethingsthatarenotonlydistinctlyproposedinthetext,butsoproposedasthatoneislaiddownasthecauseoftheother;forbecauseGod rested on the seventh day, therefore he blessed it. Nor is thesanctification of the day any better expressed. "God," saith he, "hadappointed on that day, and always, to sanctify himself in man, as thecrownandgloryofhiswork."Iwishthis learnedmanhadmoreclearlyexpressed himself.What act of God is it that can be here intended? Itmustbethepurposeofhiswill.This,therefore,isgivenusasthesenseofthis place: God sanctified the seventh day; that is, God purposed frometernity to sanctify himself always in man, whom on the sixth day hewouldcreateforhisglory.Thesethingsaresoforcedasthattheyscarcelyaffordatolerablesense.

8. Neither is the sense given by this author and some others of thatexpression,"tosanctify,"—thatis,todeclareortestifyanypersonorthingtobeholy,—beingspokenbyGod,andnotofhimobjectively,usual,ortobe justified. InreferenceuntoGod,oursanctifyinghim,orhisname, isindeedtotestifyordeclarehisholiness,byourgivinghonourandglorytohiminourholyobedience.Butastomenandthings,tosanctifythem,iseither really to sanctify them, by making them internally holy, or toseparate and dedicate them unto holy uses; the former peculiar topersons,thelattercommontothemwithotherthingsmadesacred,byanauthoritativeseparationfromprofaneorcommonuses,untoapeculiar,sacred,orholyuseintheworshipofGod.Norarethefollowingwordsinourauthor,that"thedayissanctifiedandmadeholy,notinitself,butbytheholinessofman,"anymoretothepurpose;forasmanwasnomorecreatedonthatdaythanthebeastsofthefield,—sothatfromhisholinessno colour can be taken to ascribe holiness unto the day,—so it is notconsistentwithwhatwasbeforeasserted,thatthesanctificationintendedistheholinessofGodhimselfasdeclaredinhisworks,fornowitismadetheholinessofman.

The sense of the words is plain, and is but darkened by thesecircumlocutions: שדקיו יעיבשה םוי־תא םיהלא ךרביוותא . The Jews do well express the general sense

of the words, when they say of the day, that העולם מעסקי ,נבדל "Itwasdivided"(or"distinguished")"fromthecommonnatureofthingsintheworld,"namely,byhavinganew, sacred relationaddedunto it; forthatthedayitselfisthesubjectspokenof,astheobjectofGod'sblessingandsanctification,nothingbutunallowableprejudicewilldeny.AndthistobethesenseoftheexpressionsboththewordsusedtodeclaretheactsofGodaboutitdodeclare.

(1.) ךרביו ,"Heblessed it." God's blessing, as the Jews say, and they say well therein,isטובת ,תוספת—"anaddition of good." It relates to some thing that hath a real present

existence,towhichitmakesanadditionofsomefurthergoodthanitwasbeforepartakerof.Hereof,aswesaid,thedayinthisplacewasthedirectand immediateobject: "Godblessed it." Somepeculiar goodwas addeduntoit.Letthisbeinquiredinto,whatitwasandwhereinitdidconsist,and the meaning of the words will be evident. It must be somewhatwhereby it was preferred unto or exalted above other days.When anything of that nature is assigned, besides a relation given unto it to theworshipofGod,itshallbeconsidered.Thatthiswasit,isplainfromthenatureofthethingitself,andfromtheactualseparationanduseofittothat purpose which didensue.

(2.)Theotherword, שדקיו ,"Andsanctifiedit,"isfurtherinstructiveintheintentionofGod,andisalsoexegeticaloftheformer.Supposestill,asthetextwill not allowus to do otherwise, that the day is the object of thissanctification,anditisnotpossibletoassignanyothersenseofthewordsbut thatGod set apart, by his institution, that day to be the day of hisworship,tobespentinasacredrestuntohimself.Andthisisdeclaredtobetheintendmentofthewordinthedecalogue,whereitisusedagaintothesamepurpose;fornoneeverdoubtedthatthemeaningof שדקיו ,"Andhe sanctified it," therein, is any other but that by his institution andcommandheset itapart foradayofholyrest.Andthissignificationofthatwordisnotonlymostcommon,butsolelytobeadmittedintheOldTestament, if cogent reason be not given to the contrary; as where itdenotesadedicationandseparationtociviluses,andnottosacred,asitsometimes doth, still retaining its general nature of separation. AndthereforeIwillnotdenybutthatthesetwowordsmaysignifythesamething, the one being merely exegetical of the other. He blessed it bysanctifying of it; as Num. 7:1, םתא שדקיו םחשמיו , "And he anointedthemandsanctifiedthem;"thatis,hesanctifiedthembyanointingthem,orbytheirunctionsetthemapartuntoaholyuse:whichistheinstanceofAbarbanelonthisplace.This,then,isthatwhichisaffirmedbyMoses:Ontheseventhday,afterhehadfinishedhiswork,Godrested,orceasedfromworking,andthereonblessedandsanctifiedtheseventhday,orsetit apart unto holy uses, for their observance by whom he was to beworshippedinthisworld,andwhomhehadnewlymadeforthatpurpose.Godthensanctifiedthisday:notthathekeptitholyhimself,whichinno

sensethedivinenatureiscapableof;northathepurifiedit,andmadeitinherentlyholy,whichthenatureof theday is incapableof;northathecelebratedthatwhichinitselfwasholy,aswesanctifyhisname,whichistheactofaninferiortowardsasuperior;butthathesetitaparttosacreduse authoritatively, requiring us to sanctify it in that use obedientially.And if you allownot this original sanctification of the seventh day, thefirstinstanceofitssolemn,joint,nationalobservationisintroducedwitha strange abruptness. It is said, Exod. 16, where this instance is given,that"onthesixthdaythepeoplegatheredtwiceasmuchbread"asonanyother day, namely, "two omers for one man;" which the rulers takingnoticeofacquaintedMoseswithit,verse22.AndMoses,inanswertotherulers of the congregation, who had made the information, gives thereasonofit:"To-morrow,"saithhe,"istherestoftheholySabbathuntothe LORD," verse 23. Many of the Jews can give some colour to thismannerofexpression;fortheyassign,aswehaveshowed,therevelationandinstitutionoftheSabbathuntothestationinMarah,Exod.15,whichwasalmostamonthbefore.Sotheythinkthatnomoreishereintendedbutadirection for the solemnobservanceof thatdaywhichwasbeforeinstituted,withparticularrespectuntothegatheringofmanna;whichthepeoplebeingcommandedingeneralbeforetogathereverydayaccordingto their eating, and not to keep any of it until the next day, the rulersmight well doubt whether they ought not to have gathered it on theSabbathalso,notbeingabletoreconcileaseemingcontradictionbetweenthose two commands, of gatheringmanna every day, and of resting ontheseventh.ButthosebywhomthefancyaboutthestationinMarahisrejected,asitisrejectedbymostChristians,andwhowillnotadmitofitsoriginal institution from the beginning, can scarce give a tolerableaccount of this manner of expression. Without the least intimation ofinstitutionandcommand,itisonlysaid,"To-morrowistheSabbathholyto the LORD;" that is, 'for you to keep holy.' But on the suppositioncontendedfor, thediscourse inthatplace,withthereasonof it, isplainand evident; for there being a previous institution of the seventh day'srest, the observationwhereof was partly gone into disuse, and the dayitselfbeingthentoreceiveanew,peculiarapplicationtothechurch-stateofthatpeople,thereasonbothofthepeople'sact,andtherulers'doubt,andMoses'resolution,isplainandobvious.

9.Wherefore,grantingthesenseofthewordscontendedfor,thereisyetanotherexceptionputintoinvalidatethistestimonyastotheoriginalofaseventhday'ssabbaticalrestfromthefoundationoftheworld.Andthisistaken,notfromthesignificationofthewords,buttheconnectionanddispositionoftheminthediscourseofMoses.ForsupposethatbyGod'sblessingandsanctifyingtheseventhday,theseparationofituntosacreduses is intended, yet this doth not prove that it was so sanctifiedimmediately upon the finishing of the work of creation. For, say somelearnedmen,thesewordsofGen.2:3,"AndGodblessedtheseventhday,andsanctifiedit,becausethatinithehadrestedfromallhisworkwhichGod created andmade," are inserted occasionally into the discourse ofMoses, from what afterwards came to pass. They are not therefore, astheysuppose,a continuedpartof thehistoricalnarration there insistedon,butareinsertedintoitbywayofprolepsisoranticipation,andaretobereadas itwereinaparenthesis.ForsupposingthatMoseswrotenotthe book of Genesis until after the giving of the law (which I will notcontendabout,thoughitbeassumedgratisinthisdiscourse),therebeingarespecthadunto therestofGodwhenhisworkswere finished in theinstitutionoftheSabbath,uponthehistoricalrelationofthatrestMosesinterserts what so long after was done and appointed on the accountthereof.Andsothesenseofthewordsmustbe,that"Godrestedontheseventhdayfromallhisworkwhichhehadmade;"thatis,thenextdayafterthefinishingoftheworksofcreation:wherefore,twothousandfourhundred years after, "Godblessed the seventhday, and sanctified it,"—notthatseventhdaywhereonherested,withthemthatsucceededinthelikerevolutionoftime,butaseventhdaythatfelloutsolongafter,whichwasnotblessednorsanctifiedbefore!Iknownotwellhowmenlearnedand sober can offer more hardship unto a text than is put upon thisbeforeusbythisinterpretation.Theconnectionofthewordsisplainandequal:"Thustheheavensandtheearthwerefinished,andallthehostofthem.AndontheseventhdayGodendedhisworkwhichhehadmade;andherestedontheseventhdayfromallhisworkwhichhehadmade.AndGodblessedtheseventhday,andsanctifiedit:becausethatinithehadrestedfromallhisworkwhichGodcreatedandmade."Youmayaswellbreakoff theorderandcontinuationof thewordsanddiscourse inanyotherplaceas inthatpretended.Anditmaybeaswell feignedthatGodfinishedhisworkontheseventhday,andafterwardsrestedanother

seventh day, as that he rested the seventh day, and afterwards blessedandsanctifiedanother.Itistrue,theremaybesundryinstancesgivenoutoftheScriptureofsundrythingsinsertedinhistoricalnarrationsbywayofanticipation,whichfellnotoutuntilafterthetimewhereinmentionismade of them; but they aremostly such as fell out in the same age orgeneration, the matter of the whole narration being entire within thememory of men. But of so monstrous and uncouth a prolepsis as thiswouldbe,whichissupposed,noinstancecanbegivenintheScriptureoranysoberauthor,especiallywithouttheleastnoticegiventhatsuchitis.And such schemes of writing are not to be imagined, unless necessityfrom the things themselves spoken of compel us to admit them,muchless where the matter treated of and the coherence of the words donecessarilyexcludesuchanimagination,asitisinthisplace;forwithoutthe introduction of the words mentioned, neither is the discoursecomplete nor the matter of fact absolved. And what lieth against ourconstruction and interpretation of these words, from the argumentsinsistedontoprovetheinstitutionoftheSabbathinthewilderness,shallbeafterwardsconsidered.

10.Thetestimony,tothesamepurposewiththeformer,takenoutoftheNewTestament, is thatofourapostle:Heb.4:3,4, "Forwewhichhavebelieveddoenterintorest,ashesaid,AsIswareinmywrath,iftheyshallenterintomyrest:althoughtheworkswerefinishedfromthefoundationoftheworld.Forhespeakethsomewhereconcerningtheseventhdayonthiswise,AndGodrestedontheseventhdayfromallhisworks."Havinginsistedat largeon thisplace,with thewholeensuingdiscourse, inourexposition of the chapter itself, I shall here but briefly reflect upon it,referring the reader for its full vindication unto its proper place. Thepresent design is to convince theHebrews of their concernment in thepromise of entering into the rest of God, namely, that promised restwhich yet remained, andwasprophesiedof,Ps. 95.To thispurposehemanifests, that notwithstanding any other rest of God that wasmentioned in the Scripture, there yet remained another rest, for themthatdidorwouldbelieve inChrist throughthegospel.IntheproofandconfirmationhereofhetakesintoconsiderationtheseveralrestsofGod,under the several states of the church which were now past and gone.And first he fixeth upon the sabbatical rest of the seventh day, as that

which was the first in order, first instituted, first enjoyed or observed.Andthis,hesays,ensueduponthefinishingoftheworksofcreation.Thisthe order of the words and coherence of them require: "Although theworkswere finished from the foundationof theworld.Forhe speakethconcerningtheseventhdayonthiswise."Theworksandthefinishingofthemdidnotatallbelongtotheapostle'sdiscourseorpurpose,butonlyastheydenotedthebeginningoftheseventhday'ssabbaticalrest;foritisthe several rests of God alone that he is inquiring after. 'The first restmentioned,'saithhe,'cannotbethatintendedinthepsalm;becausethatrestbeganfromthefoundationoftheworld,butthismentionedbyDavidis promised,' as he speaketh, 'so long a time after.' And what was thisrest?WasitmerelyGod'sceasingfromhisownworks?Thistheapostlehadnoconcernmentin;forhetreatethofnorestofGodabsolutely,butofsucharestasmenbyfaithandobediencemightenterinto,—suchaswasthat afterwards in the land of Canaan, and that also which he nowproposedtotheminthepromiseofthegospel,bothwhichGodcallethhisrests, and inviteth others unto an entrance into them. Such, therefore,mustbetherestofGodhereintended;forconcerninghisrestabsolutely,or hismere cessation fromworking, he had no reason to treat: for hisdesignwasonly to show thatnotwithstanding theother rests thatwereproposed unto men for to obtain an entrance into them, there yetremainedanotherrest,tobeenteredintoandenjoyedunderthegospel.Sucharest,therefore,therewasinstitutedandappointedofGodfromthefoundationof theworld immediatelyupon the finishingof theworksofcreation; which fixeth immovably the beginning of the sabbatical rest.The full vindication of this testimony the reader may find in theExpositionitself,whitherheisreferred.AndIdosupposethatnocausecan be confirmed with more clear and undeniable testimonies. Theobservation and tradition of this institution, whereby it will be furtherconfirmed,arenexttobeinquiredafter.

11. That this divine original institution of the seventh-day Sabbathwaspiouslyobservedbythepatriarchs,whoretainedadueremembranceofdivinerevelations,isoutofcontroversyamongstallthatacknowledgetheinstitution itself; by others it is denied, that theymay not be forced toacknowledgesuchan institution.And indeed it is so fallenoutwith thetwogreatordinancesofdivineworshipbefore thegivingof the law, the

one instituted before the fall, the other immediately upon it, that theyshould have contrary lots in this matter,—namely, the Sabbath, andsacrifices.TheSabbathwefindexpresslyinstituted;andthereforedoandmay justly conclude that it was constantly observed, although thatobservation be not directly and in termsmentioned. Sacrifices we findconstantly observed by holymen of old, although we read not of theirexpress institution;but fromtheirobservationwedoandmayconcludethat they were instituted, although that institution be not expresslyrecorded.Butyetasthereissuchlightintotheinstitutionofsacrificesasmayenableus to justify thembywhomtheywereused, that theyactedthereinaccordingto themindofGodand inobedienceuntohiswill,aswehaveelsewheredemonstrated;sotherewantnotsuchinstancesoftheobservationoftheSabbathasmayconfirmtheoriginaldivineinstitutionofitpleadedfor.This,therefore,Ishallalittleinquireinto.

Manyof theJewishmasters,asweobservedbefore,ascribetheoriginalof theSabbathuntothestatutegiventheminMarah,Exod.15.Andyetthe samepersons grant that itwasobservedby the religiouspatriarchsbefore, especially by Abraham, unto whom the knowledge of it wasgrantedbypeculiarprivilege.Butthesethingsaremutuallydestructiveofeachother.FortheyhavenothingtoprovetheinstitutionoftheSabbathin Marah but these words of verse 25, טפשמו קח ול םש םש ,—"Therehemadeforthemastatuteandanordinance."AnditissaidofAbrahamthathe"commandedhischildrenandhishouseholdafterhim"to"keepthewayoftheLORD,todojusticeandjudgment,"Gen.18:19.If,then, the observation of the Sabbath be a "statute" or "ordinance," andwas made known to Abraham, it is certain that he instructed hishousehold and children, all his posterity, in their duty with respectthereunto.And if so, it couldnotbe first revealedunto thematMarah.Others, therefore, of their masters do grant, as we observed also, theoriginalof theSabbath from the creation, anddoassert thepatriarchalobservation of it upon that foundation. The instances, I confess, whichtheymakeuseofarenotabsolutelycogent;butyet,consideredwithothercircumstanceswherewiththeyarestrengthened,theymaybeallowedtoconclude unto a high probability. Some of them are collected byManasseh Ben Israel, Lib. de Creat. Problem. 8. Saith he, "Dicoquemadmodum traditio creationis mundi penes Abrahamum et ejus

posterostantumfuit;itaetiamexdictaminelegisnaturalisSabbatumabiis solis cultum fuisse. De Abrahamo dicit sacra Scriptura, 'Observavitcultummeum'( יתרמשמ ),Gen.26:5;quolococustodiaSabbatiintelligitur.De Jacobo idem affirmant veteres, ex eo loco quo dicitur venisse adSalem, et castra posuisse e regione vel ad conspectum civitatis ( ינפ־תא

ריעח ), Gen. 33:18. Quia enim Sabbatum, inquiunt, instabat, non licebatei ulterius proficisci, sed subsistebat ante urbem. Idem asserunt deJosepho,quandodiciturjussisseservissuisutmactarentetpræpararent,id propter Sabbatum factum fuisse. Ad hoc refertur in fera et RabbaMosempetiisseaPharaoneinÆgypto,utafflictopopulosuopermitteretuno die cessare à laboribus; eoque impetrato, ex traditione elegisseSabbatum; ex his omnibus colligitur Sabbatum ante datam legemobservatum fuisse."So farhe.Of theobservationof theSabbathby thelightofnatureweshalltreatafterwards.Astotheinstancesmentionedbyhim,thatconcerningAbrahamisnotdestituteofgoodprobability.Thatexpression, יתרמשמ רמשיו , "And keptmy charge," seems to have peculiarrespect unto the Sabbath, called elsewhere "The charge of the LORD."HencesomeofthoseamongstChristianswhocontendforthewildernessoriginal of the Sabbath, yet grant that probably there was a freeobservationofitamongthepatriarchs,fromthetraditiontheyhadoftherest of God upon the creation of the world. So Tornellius, Annal. Vet.Test.;SuarezdeReligione,lib.ii.cap.i.sect.3;PrideauxOrat.deSabbat.Forasthereisnodoubtbutthatthecreationoftheworldwasoneoftheprincipalarticlesoftheirfaith,asourapostlealsoasserts,Heb.11:3,soitis fond to imagine that theyhadutterly lost the tradition of the rest ofGoduponthefinishingofhisworks;anditmayeasilybeconceivedwhatthatwould influence themunto, should you suppose that theyhad lostthe remembrance of its express institution, which will not be granted.What,therefore,maybecertainlyjudgedordeterminedoftheirpracticeinthismattershallbebrieflydeclared.

That all the ancient patriarchs before the giving of the law diligentlyobservedthesolemnworshipofGodinandwiththeirfamilies,andthoseunder their rule or any way belonging to their care and disposal, boththeirownpietyforbidsustoquestion,andthetestimonygiventhemthattheywalkedwithGod,andbyfaiththereinobtainedagoodreport,givesus the highest assurance. Now, of all obedience unto God faith is the

principle and foundation,withoutwhich it is impossible to please him,Heb. 11:6. This faith doth always (andmust always so do) respect thecommand and promise ofGod,which gives it its formal nature; for nootherprinciple, though itmayproduce the likeactionswith it, isdivinefaith but what respects the command and promise of God, so as to besteered, directed, guided, and bounded by them. Unto this solemnworshipofGod,whichinfaiththeythusattendedunto,somestatedtimeis indispensably necessary; and therefore that some portion of timeshouldbesetaparttothatpurposeisacknowledgedalmostbyalltobeadictate of the law of nature, andwe shall afterwards prove it so to be.Whatgroundhavewenowtoimaginethatthe"holymenofold"wereleftwithoutdivinedirectioninthismatter?Thatadesignationandlimitationof this timewas, orwould have been, of great use and advantage untothem, none can deny. Considering, therefore, the dealings of Godwiththem, and how frequently he renewed unto them the knowledge of hiswillbyoccasionalrevelations,itcannotbesupposedthatdivinegracewaswantinguntothemherein.Besides,inwhattheydidinthiskind,theyareexpressly said to "keep the way of the LORD," Gen. 18:19; and inparticular, "his charge, his commandments, his statutes, and his laws,"chap.26:5,—whichcomprisealltheinstitutionsandordinancesofdivineworship.Thattheydidanythingof themselves, fromtheirownwisdomandinvention,intheworshipofGod,isnowhereintimated,noraretheyanywherecommendedontheaccountthereof;yea,todoathinginfaith,as they did whatever of this kind they did, and that as a part of theworshipofGod,istodoituponthecommandofGod.Andtheinstitutionmentioned,uponthereasonofGod'srestjoinedwithit,issoexpressasthatnonecandoubtapracticeconformableuntoitbyallthattrulyfearedtheLord,althoughtheparticularsofitshouldnotberecorded.

12. Itwas fromnootheroriginal that the traditionof the sacrednessoftheseptenarynumber,andthefixingofthefirstperiodoftime(nextuntothatwhichisabsolutelynatural,andappearingsotothesenses,ofnightandday,withthecompositionofthenightanddayintoonemeasureoftime, which was also from the original creation and conjunction ofeveningandmorningintooneday)untoaseptenaryrevolutionofdays,wassocatholic in theworld,and thatbothamongstnations ingeneral,and particularly amongst individual persons that were inquiring and

contemplative. Not only that sort of philosophers who expressed theirapprehensionsmysticallybynumbers,asthePythagoreansandsomeofthePlatonics,whofromhencetooktheoccasionofthatwayofteachingand instruction, esteemed the septenary number sacred, but those alsodidsowhoresolvedtheirobservationsintothingsnaturalorphysical;forin all their notions and speculations about the Pleiades and Triones inheaven, lunar changes, sounds of instruments, variations in the age ofman,criticaldaysinbodilydistempers,andtransactionofaffairsprivateandpublic,theyfoundarespectthereunto.Itmustthereforebegranted,thatthereisagreatimpressionleftonthewholecreationofaregardtothisnumber,whereof instancesmightbemultiplied.Thegroundhereofwasnootherbutanemanationfromtheoldtraditionof thecreationoftheworld,andtherestthatensuedoftheseventhday.Sosaytheancientverses,whichsomeascribetoLinus,otherstoCallimachus:—

Ἑπτὰδὲπάντατέτυκταιἐνοὐρανῷἀστερόεντι

Ἐνκυκλοῖςφανέντʼἐπιτελλομένοιςἐνιαυτοῖς·—

"Insevenallthingswereperfectedinthestarryheavens,whichappearintheirorbsorcircles,intherollingorvolubleyears."

Thiswas the trueoriginalof theirnotionsconcerning thesacrednessofthenumberseven.Butwhenthiswasobscuredorlostamongstthem,aswerethegreatestandmostimportantsacredtruthscommunicateduntoman in his creation, they,many of them, retaining the principle of thesacrednumber, inventedotherreasonsfor itofnoimportance.Someofthesewere arithmetical, someharmonical ormusicalnotions.Butweretheir reasons for it never so infirm, the thing itself they still retained.Hencewere their notations of this number. Itwas termed by them theVirgin,andPallas,andΚαρός,whichsacredlyis,saithHesychius,ὁτῶνἑπτὰἀριθμός,"thenumberofseven."Itishardtogiveanyotheraccountwhencealltheseconceptionsshouldarisebesidesthatinsistedon.Fromtheoriginalimpressionmadeonthemindsofmenbytheinstructionofthelawofcreation,whichtheyweremadeunder,andthetraditionofthecreationoftheworldinsixdays,closedwithanadditionaldayofsacredrest,didthesenotionsandobscureremembrancesofthespecialtyofthatnumberarise.Andalthoughwehavenotyetinquiredwhatinfluenceinto

the law of creation, as instructive and directive of our actions, the sixdays'workhad,with itsconsequentialdayofrest,yetallwillgrantthatwhateveritwas,itwasfarmoreclearandcogentuntomanininnocency,directlyobligedbythatlaw,andabletounderstanditsvoiceinallthings,than it could be to them who, by the effects of it, made some darkinquiriesafterit;whowereyetabletoconcludethattherewassomewhatsacredinthenumberofseven,thoughtheyknewnotwellwhat.

13. Neither was the number of seven only in general sacred amongstthem,buttherearetestimoniesproducedoutofthemostancientwritersamongsttheheathenexpressinganotionofaseventhday'ssacredfeastand rest.Manyof thesewere of old collectedbyClemensAlexandrinusandbyEusebiusoutofAristobulus, a learnedJew.Theyhavebymanybeen insistedon, andyet I think itnot amisshereoncemore to reportthem.ThewordsofAristobulus,wherewithheprefacethhisallegationofthem,areinEusebius,Præpar.Evangel.,lib.xiii.cap.xii.,speakingoftheseventh day, Διασάφει Ὅμηρος καὶ Ἡσίοδος μετειληφότες ἐκ τῶνἡμετέρωνβιβλίων ἱερὰνεἶναι·—"HomerandHesiod,takingitoutofourbooks,doopenly affirm that it is sacred."Thatwhat theyaffirmhereinwastakenfromtheJewishbooksImuchquestion,nordoIthinkthatintheirtime,whentheLawonlywaswritten,thenationsoftheworldhadany the least acquaintancewith theirwritings,normuchuntil after theBabylonish captivity, when they began to be taken notice of; which[knowledgeof them]wasprincipallydiffusedunderthePersianempire,bytheircommercewiththeGrecians,whoinquiredintoallthingsofthatnature, and that had an appearance of secret wisdom. But theseapprehensions,whatever theywere, they seem rather to have taken upfromthesecretinsinuationsofthelawofcreation,andthetraditionthatwasintheworldofthematteroffact.OutofHesiod,therefore,hecitesthefollowingtestimonies,Ἐργ.καὶἩμ.770:—

Πρῶτονἕνη,τετράςτε,καὶἑβδόμη,ἱερὸνἦμαρ·—

"Thefirst,thefourth,andtheseventhday,issacred."

Again,—

Ἑβδομάτηδʼαὖτιςλαμπρὸνφάοςἠελίοιο·—

"Theseventhagain,thesacredorillustriouslightofthesun."

AndoutofHomer,—

Ἑβδομάτηδʼἤπειτακατἡλυθενἱερὸνἦμαρ·—

"Thencametheseventhday,thatissacred."

Again,—

Ἕβδομονἦμαρἔηνκαὶτῷτετέλειτοἅπαντα·—

"Itwastheseventhday,whereinallthingswerefinished,orperfected."

Again,—

ἙβδομύτῃδὴοἱλίπομενῥόονἐξἈχέροντος·—

"WeleftthefloodofAcheronontheseventhday."

Whereuntohesubjoinsaningeniousexpositionabouttherelinquishmentoftheoblivionoferror,byvirtueofthesacrednessofthenumberseven.

HeaddsalsooutofLinus:—

Ἑβδομάτῃδὴοἱτετελέσμεναπάντατέτυκται.—

"Theseventhday,whereinallthingswerefinished."

Again,—

Ἑβδόμηεἰνἀγαθοῖς,καὶἑβδόμηἐστίγενέθλη.

Ἑβδόμηἐνπρωτοῖσι,καὶἑβδόμηἐστὶτελείη·—

"Theseventhdayamongthebestthings,theseventhisthenativityofallthings,Theseventhisamongthechiefest,andistheperfectday."

Again,—

Ἑπτὰδὲπάντατέτυκταιἐνοὐρανῷἀστερόεντι

Ἐνκυκλοῖσιφανέντʼἐπιτελλομένοιςἐνιαυτοῖς·

ofwhichbefore.

The same testimonies he repeats again in his next chapter out ofClemens,with an alteration of some fewwords not of any importance;andtheversesascribedtoLinusinAristobulusaresaidtobetheworkofCallimachusinClemens,—whichisnotofourconcernment.TestimoniestothesamepurposemaybetakenoutofsomeoftheRomanwriters.SoTibullus,givinganaccountoftheexcuseshemadeforhisunwillingnesstoleaveRome,—

"Autegosumcausatusaves,autominadira

Saturnisacrametenuissedie;"—

"Either I laid it on thebirds" (hehadno encouraging augury), "or thatbadomenshaddetainedmeonthesacreddayofSaturn,"lib.i.eleg.iii.

14. I shall not, from these and the like testimonies, contend that theheathensdid generally allowandobserve themselves oneday sacred inthe week. Nor can I grant, on the other hand, that those ancientassertionsofHesiod,Homer,andLinus,are tobemeasuredby the lateRoman writers, poets or others, who ascribe the seventh day's sacredfeasttotheJewsinwayofreproach;asOvid,—

——"Necteperegrinamorentur

Sabbata,"Remed.Amoris,v.219;—

"Staynot"(thyjourney)"forforeignSabbaths."

AndArtisAmator.lib.i.416,—

"CultaPalæstinoseptimafestaSyro;"—

"TheseventhdayfeastobservedbytheJew."

Norshall Iplead the testimonyofLampridius,concerning theEmperorAlexanderSeverusgoingintotheCapitolandthetemplesontheseventhday,seeinginthosetimeshemightlearnthatobservancefromtheJews,whose customs he had occasion to be acquainted with; for all ancienttraditions were before this time utterly worn out or inextricablycorrupted. Andwhen the Jews by their conversationwith theRomans,after thewars of Pompey, began to present themunto them again, thegenerality despised them all, out of their hatred and contempt of thatpeople.And Idoknow that sundry learnedmen, especially twoof late,Gomarus and Selden, have endeavoured to show that the testimoniesusuallyproducedinthiscasedonotprovewhattheyareurgedfor.Greatpainstheyhavetakentoreferthemalltothesacrednessoftheseptenarynumberbeforementioned,ortotheseventhdayofthemonth,sacred,asispretended,ontheaccountofthebirthofApollo;whereunto,indeed,itis evident thatHesiod hath respect in his ἕβδομον ἱερὸνἦμαρ.But theauthority of Aristobulus andClemens is not to be despised. Somethingtheyknew,undoubtedly,ofthestateofthingsintheworldintheirowndays and those that went before; and they do not only instance in thetestimoniesbeforerehearsed,butalsoassertthatthesacrednessofoneofthesevendayswasgenerallyadmittedbyall.AndthetestimoniesofPhiloandJosephusaresoexpresstothatpurposeasthattheirforcecannotbewaivedwithoutofferingviolenceuntotheirwords.ThewordsofPhiloweexpressedbefore.AndJosephus,inhissecondbookagainstApion,chap.39, says positively, Οὐδʼ ἔστιν οὐ πόλις Ἑλλήνων, οὐδητισοῦν οὐδὲβάρβαρος,οὐδὲἓνἔθνος,ἔνθαμὴτὸτῆςἑβδομάδοςἣνἀργοῦμενἡμεῖς,τὸἔθοςοὐ διαπεφοίτηκε·—"There isneitheranycityof theGreeks,norbarbarians,noranynationwhatever,towhomourcustomofrestingonthe seventh day is not come." And this, in the words foregoing, heaffirmethtohavebeenἐκμακροῦ,fromalongtimebefore,asnottakenup by an occasional acquaintance with them. And Lucian in hisPseudologista tells us that children at school were exempted fromstudying ἐν ταῖς ἑβδόμαις, "on the seventh days;" and Tertullian in hisApology, cap. xvi., tells the Gentiles of their sabbaths or feasts onSaturday.Butyet,aswasintimated,Ishallgrantthattheobservationofaweeklysacredfeast isnotprovedbythetestimoniesproduced;which isall that those who oppose them do labour to disprove. But I desire toknowfromwhatoriginalthesetraditionswerederived,andwhetherany

can be assigned unto them but that of the original institution of thesabbatical rest. It is known that this was common amongst them, thatwhen they had a general notion or tradition of any thing, whose truecause,reason,andbeginning,theyknewnot,theywouldfeignareasonoroccasion of it, accommodated to their present apprehensions andpractices, as I have elsewhere evinced and cleared. Having, therefore,amongst them the tradition of a seventh day's sacred rest, which wasoriginallycatholic,andhavinglonglostthepracticeandobservanceofit,aswellasitscauseandreason,theylaidholdonanythingtoaffixituntowhich might have any resemblance unto what was vulgarly receivedamongst them, or what they could divine in their more curiousspeculations.

15.Thehebdomadalrevolutionoftime,generallyadmittedintheworld,isalsoagreattestimonyuntotheoriginal institutionof theSabbath.Ofolditwascatholic,andisatpresentreceivedamongthosenationswhoseconversewasnotbegununtiloflatewithanyofthosepartsoftheworldwhere there is a light gone forth in these things from theScripture.Allnations, I say, in all ages, have from time immemorial made therevolutionofsevendaystobethesecondstatedperiodoftime.Andthisobservationisstillcontinuedthroughouttheworld,unlessamongstthemwho in other things are openly degenerated from the law of nature; asthose barbarous Indians who have no computation of times, but bysleeps,moons, andwinters.Themeasureof timeby aday andnight isdirecteduntosenseby thediurnalcourseof thesun: lunarmonthsandsolaryearsareofanunavoidableobservationuntoallrationalcreatures.Whence, therefore, all men have reckoned time by days, months, andyears, is obvious unto all. But whence the hebdomadal revolution, orweekly period of time, shouldmake its entrance and obtain a catholicadmittance, no man can give an account, but with respect to someimpressionson themindsofmen from the constitution and lawof ournature, with the tradition of a sabbatical rest instituted from thefoundationoftheworld.Otheroriginal,whetherartificialandarbitraryoroccasional,itcouldnothave.Nothingofanysuchthinghathlefttheleastfootstepsofitseverbeinginanyofthememorialsoftimespast.Neithercould any thing of so low an original or spring be elevated to such aheight as to diffuse itself through thewholeworld.A derivation of this

observationfromtheChaldeansandEgyptians,whoretainedthedeepesttincture of original traditions, hath beenmanifested by others. And sofixed was this computation of time on their minds, who knew not thereasonofit,thatwhentheymadeadispositionofthedaysoftheyearintoanyotherperiod,onaccountscivilor sacred,yet theystill retained thisalso.SotheRomans,asappearsbythefragmentsoftheiroldkalendars,had their nundinæ, which were days of vacation from labour, on theeighth,or,assomethink,theninthday'srecurring;butyetstillmadeuseofthestatedweeklyperiod.Itisofsomeconsiderationinthiscause,andis usually urged to this purpose, that Noah observed the septenaryrevolutionofdaysinsendingforththedoveoutoftheark,Gen.8:10,12.Thatthiswasdonecasuallyisnottobeimagined.Norcananyreasonbegivenwhy,notwithstandingthedisappointmenthemetwiththefirstandsecondtime,heshouldstillabidesevendaysbeforehesentagain,ifyouconsider only the natural condition of the flood, or the waters in theirabatement. A revolution of days, and that upon a sacred account, wasdoubtlessattendeduntobyhim.AndIshouldsupposethathestillsentout thedove thenextdayafter theSabbath, to see, as itwere,whetherGod had returned again to rest in the works of his hands. And, Gen.29:27,aweekisspokenofasaknownaccountofdaysortime:"Fulfilherweek;"thatis,notaweekofyears,ashehaddoneforRachel,butfulfilaweekofdaysinthefestivalofhismarriagewithLeah;for תאז עבש canhaveno other sense, seeing תאז , of the feminine gender, relates unto Leah,whosenuptialsweretobecelebrated,andnotto עבש "aweek,"whichisofthemasculine.Anditwasthecustom,inthoseancienttimesoftheworld,tocontinuethecelebrationofamarriagefeastforsevendays,oraweek;as Judges 14:12, 15, 17. "The seven days of the feast" is spoken of as athingcommonlyknownandinvulgaruse.

16.Letus,therefore,considerwhatisofferedtoweakentheforceofthisobservation. It is pretended that the ancient heathen, or thecontemplative persons amongst them, observing the unfixed, variousmotionsofthesevenplanetaryluminaries,astheyusedandabusedittootherends,sotheyappliedtheirnumberandnamesuntosomanydays,whichweretherebyasitwerededicateduntothem,whichshutthemupin that septenary number. But that the observation of the weeklyrevolution of time was from the philosophers, and not the common

consentofthepeople,dothnotappear;forthoseobservedalsothetwelvesignsofthezodiac,andyetmadethatnoruletoreckontimeordaysby.Besides,theobservationofthesiteandpostureofthesevenplanets,astotheirheightorelevationwithrespectuntooneanother, isasancientastheobservationoftheirpeculiarandvariousmotions.Anduponthefirstdiscoverythereof,allgrantedthistobetheirorder,Saturn,Jupiter,Mars,Sol, Venus,Mercury, Luna.What alteration ismade herein by the latehypothesis, fixing thesunas in thecentreof theworld,builton falliblephenomena, and advanced by many arbitrary presumptions, againstevidenttestimoniesofScriptureandreasonsasprobableasanythatareproducedinitsconfirmation,ishereofnoconsideration:foritiscertainthat all the world in former ages was otherwise minded; and ourargumentisnottaken,inthismatter,fromwhatreallywastrue,butfromwhatwas universally apprehended so to be.Now,whence should it be,that,ifthislimitingthefirstrevolutionoftimeuntosevendaysproceededfromtheplanetarydenominationsfixedtothedaysoftheyeararbitrarily,theorderamongtheplanetsshouldbesochangedaseveryoneseesittobe?Forintheassignationofthenamesoftheplanetstothedaysoftheweek,themidstistakenoutfirst,andsothefourthinorderinclusivefallstobenext,untilthewholecyclebefinished.Somewouldtakethereasonhereoffromtheproportionofharmony,somefromthediurnalascensionof theplanets;which isridiculous.SoDioCassius, in thethirty-seventhbookofhisHistory(thethirdofthemthatremain),treatingofthetakingofJerusalembyPompeyontheseventhdayoftheweek,whenthepeople,outof their superstition,madenot theirwonted resistance, inquiresonthatoccasionof thereasonof theassignationof theplanetarynamestothedaysoftheweek;whichheaffirmstohavehaditsoriginalfromtheEgyptians.Andtworeasonshetellsusthathehadheardoftheespecialassignation of their several names unto the several days, in the orderwhereintheyarecommonlyused.Thefirstis,thatitwastakenfromtheharmony διὰ τεσσάρων, or the musical note of diatessaron. Forbeginning, saith he, with Saturn in the highest sphere, and so passingunto the fourth in order, it is the Sun, and so throughout in thewholerevolution.Hisotherreasonis,thattakingthedayandnight,beginningwith the first hour, and assigning the name of a planet to each hour,beginning with Saturn for the reason before mentioned, and thesucceeding hours to the other planets in their order, so renewing the

numerationstotheendofthefourandtwentyhours,thefirsthourofthenextdayfallstotheSun,andsoofthedayfollowingtothemoon,andtheremainder to the other planets in the order commonly ascribed untothem.What there is in these conjectures I knownot; but both of themgivetheprecedencyofthefirstday,astheyarefixed,untothatwhich,inthetrueandnaturalorderofthedays,isthelast.ThereisagoodaccountgivenusofthismatterbyJohannesPhiloponus,περὶκοσμοποιΐας,ordeCreation.Mund. lib. vii. cap. xiv.:Ἐκεῖνο γε μὴν συμπεφώνηται πᾶσινἀνθρώποιςἑπτὰ μόναςεἶναιἡμέρας,αἵτινες εἰςἑαυτὰςἀνακυκλουμέναιτὸνὅλονποιοῦσιχρόνον."This,"saithhe,"isconsenteduntoamongstallmen, that there are only seven days, which, by a revolution intothemselves,composethewholeoftime;whereofwecanassignnootherreason but that only which is given by Moses. The Grecians, indeed,ascribe the seven days to the seven planets,—the first to the Sun, thesecondtotheMoon,thethirdtoMars,thefourthtoMercury,thefifthtoJupiter, thesixth toVenus, theseventhtoSaturn;andhereby they firstacknowledge that therearebut sevendays,whereofall timeconsisteth:butfurthertheycangivenoreasonwhythedaysaresodisposedofuntotheplanets;forwhydidtheynotratherconstitutetwelvedays,fromthetwelvepartsofthezodiac,throughwhichthesunpassingperfecteththeyear?Nor can any reason be assigned from themotions of the planetswhy any one of the days is inscribed to any of them. It ismost likely,therefore, that the Gentiles, as they without just reason or causededicatedtheplanetsbythenamesofdemonsandheroes,sowhentheyobserved that therewere seven days acknowledged by all, and that theplanetsweresomanyinnumber,theydidaccordingtotheirpleasure,inthe two equal numbers, assigning one day to one planet, another toanother." To which he adds truly, Μόνος ἄρα τὴν αἰτίαν τοῦἑβδομαδικοῦ τῶν ἡμέρων ἀριθμοῦ θεόθεν ἐμπνευσθεὶς ὁ μέγας τοῖςἀνθρώποιςἀποδέδωκεΜωυσῆς·—"Only thegreatMoses,beingdivinelyinspired, hath delivered unto men the true reason of the septenarynumber of the days." So far he. There seems to be some reason forassigning the conduct of time to the sun, or calling the first day by hisname,asalsoofadjoiningthemoonuntohiminthenextplace;forthesuccessionofthesun,thoughcreatedthefourthday,inpointofuse,untothat diffused light which was created the first day, with its being theinstrumental cause andmeasure of every day,with the tradition of the

appointmentofsunandmoontoruleanddistinguishtimesandseasons,withthesensibleeffectsandoperationsof them,mighteasilygivethemthepre-eminencebycommonconsent ingivingnamesuntothedaysoftheweek. The other nameswere added and applied according to someprevailing fictions concerning the planets, and their respect unto menand their actions. But the hebdomadal period of time was fixed longbeforetheimpositionofthosenamesprevailedamongtheGreciansandtheRomans;whichperhaps isnotveryanciently,asDio thinks, thoughthey derived them from the Chaldeans and Egyptians. And that theacknowledgmentofsevendaysgaveoccasiontofixuntothemthenamesof the seven planets, and not that the observation of the seven planetsgave occasion to compute the days of the world by sevens, ismanifestfromhence,inthatmanynationsadmittingofthehebdomadalrevolutionof time gave the days in it quite other names, as various reasons oroccasionsdidsuggest themunto them. In theancientCelticorGermantongue,andalllanguagesthencederiving,thesunandmoononly,onthereasonsbeforementioned,givingnametothe leadingdaysof theweek,therestofthedaysaredistinguishedandsignalizedwiththenamesoftheconductorsof their firstgreatcolonies in thenorth-westernpartsof theworld; for to fancy that Tuisco is the same with Mars, Woden withMercury, Thor with Jupiter, and Frea with Venus, is to fancy what weplease,withouttheleastgroundofprobability.NordidtheCeltæevercallthe planets by those names. So that if there be any allusion in thosenames unto those of the Grecians and Romans, it was not taken fromtheir natural speculation about the planets, but from their pleasingfictionsaboutdeifiedheroes,whereintheywereimitatedbymostnationsoftheworld.TheEnglishandDutchhavetakeninSaturdayfromSaturn;othernationsofthesameextractretaintheirownoccasionalnames.Theobservation, therefore, of the seven planets gave neither rise, reason,cause, nor occasion, to this original period of time in a hebdomadalrevolution of days. And hence Theophilus Antiochenus, lib. ii. adAntolychum,affirmsthat"allmortalmenagreedintheappellationoftheseventhday;"whose testimony isofgood force, thoughhimselfmistakethe original of that appellation. For he tells us that παρʼ Ἑβραίοιςκαλεῖται σάββατον, Ἑλληνιστί ἑρμηνεύεται ἑβδομάς, by an errorcommontomanyoftheancients,whocouldnotdistinguishbetween תבשand עבש . It is also to this purpose observed by Rivet and Selden, from

Salmasius, out of Georgius Syncellus, in his Chronology, that thepatriarchsreckonedthetimesordistinguishedthemκαθʼἑβδομάδας,byweeksonly.This,therefore,istomenosmallevidenceoftheinstitutionand observation of the Sabbath from the foundation of the world; forhencedidthisperiodicalrevolutionoftimeprevailamongstthenations,even those which had not the least converse with or knowledge of theJews or their customs, after the command and observation of it wasrenewed amongst them. Not that this evidence is of itself a sufficienttestimonyuntoitsoriginalinstitution,northatgoingbefore,butthatthepietyofthepatriarchsandtraditionsoftheapostateGentilesdoconfirmthetimeofthatinstitution,whichissoexpresslyrecorded.

17. It remaineth that we take a view of the opinion advanced bymanylearnedmeninoppositionuntowhatwehavebeenpleadingfor;andthisis, that the command concerning the Sabbathwas peculiar to the Jewsalone,and that itwasgivenunto them in thewilderness,andnotatallbefore. Many of the Jews, as was declared, are of this judgment, andthencecalltheSabbaththe"brideoftheirnation,"thatwhichGodgavetothem,ashedidEvetoAdam,andtonoother.AbulensiscontendsforthisopinioninhiscommentonExod.16;whoisfollowedbysomeexpositorsoftheRomanchurch,andopposedbyothers,asCorneliusàLapide,etc.Thesamedifferenceinjudgmentisfoundamongsttheprotestantdivines.ThedissertationsofRivetandGomaruson thissubjectarewellknown.The controversy being of late renewed, especially among some of theBelgicdivines, Ishall takeunderconsideration theargumentsofoneofthem, who hath last of all defended this cause, and weigh of whatimportancetheyare,separatingasmuchaswecanbetweenthematterofourpresentdispute,whichistheoriginaloftheSabbath,andthatofthecausesofit,whichweshallnextlyinquireinto.

18.Thedesign is toprove that theSabbathwas first given to theJews,andthatinthewilderness.Andtothispurpose,afterhavingrepeatedthewordsof the fourthcommandment,headds: "Quisverodicereaudebit,verbahæcconvenireinhominemabinitiocreationis,sicuthicstatuitur?"(that is, by his adversary) "an illi incumbebat opus et quidem servile,idque per sex dies? an ipsi erant servi et ancillæ? an jumenta requietisindigentia? an peregrini inter portas ejus? quis non videt ad solum

Israelitarumstatumintotoillopræceptorespici?ItaCalvinusinGen.2.PosteainlegenovumdeSabbatopræceptumdatumest,quodJudæisetquidem ad tempus peculiare foret; fuit enim legalis ceremonia,spiritualem quietem adumbrans, cujus in Christo apparuit veritas.Quonihil efficacius dici poterat. Hanc vero præcepti mentem esse patet exaliis testimoniisScripturæapertissime, inquibusJudæis tantumdatumesse Sabbatum constanter docetur: Exod. 16:29, 'Videte, quod Jehovahdedit vobis illud Sabbatum, idcirco dat vobis cibum bidui.' Et Ezech.20:12,'Sabbatadedieis,utessentsignumintermeetipsos,adsciendumme Jehovam sanctificare ipsos.' Denique Neh. 9:14, 'Sabbatum quoquesanctum notum fecisti eis; quum præcepta, statutaque, et leges,præciperes eis per Mosem servum tuum.' In quibus locis uniformiterdoceturtantacumemphasi,perMosemDeumdedisseJudæisSabbatum,nonergoaliisgentibusdatumfuit;aut ipsisetiampermajores ipsorumanteilludtempusaboriginemundi,"Disquisit.cap.ii.p.50.

Ans. (1.) It isbyall confessed that the commandof theSabbath, in therenewalofitinthewilderness,wasaccommodateduntothepedagogicalstateofthechurchoftheIsraelites.Therewerealsosuchadditionsmadeuntoit, inthemannerof itsobservanceandthesanctionof it,asmightadapt its observation unto their civil and political estate, or thattheocraticalgovernmentwhichwasthenerectedamongstthem.SowasittobearapartinthatceremonialinstructionwhichGodinallhisdealingswith them intended.To this end also themannerof thedelivery of thewholelawandthepreservationofitstablesinthearkweredesigned.Anddiversexpressionsintheexplicatorypartsofthedecaloguehavethesamereason and foundation. For there ismention of fathers and children tothe third and fourth generation, and of their sins, in the secondcommandment; of the land given to the people of God, in the fifth; ofservants and handmaids, in the tenth. Shall we therefore say that themorallawwasnotbeforegivenuntomankind,becauseithadapeculiardelivery,forspecialendsandpurposes,untotheJews?Itisnoargument,therefore,thatthiscommandwasnot,forthesubstanceofit,givenbeforetomankindingeneral,becauseithathsomemodificationsaddedinthedecalogue,toaccommodateittothepresentchurchandcivilstateoftheHebrews,aslikewisehadthefifthcommandmentinparticular.

(2.)Forthoseexpressionsinsistedon,of"work,""servilework,""workforsixdays,"of"servantsandhandmaids,"of"thestrangerwithinthegates,"theywerenecessaryexplicationsofthecommandinitsapplicationuntothatpeople,andyetsuchashadajustproportionuntowhatwasenjoinedatthefirstgivingofthiscommand,occasionedfromtheoutwardchangeofthestateofthingsamongstmenfromwhatitwasininnocency.ForinthatstateGoddesignedmantowork,andthatinthetillingoftheground,whilstheabodeinit:Gen.2:15,"Heputthemaninthegarden הדבעל ,""towork in it;" the samewordwherebywork is enjoined in thedecalogue.AndwhereasGodhadsanctifiedtheseventhdaytobeadayofrest,andthereonputmanintothegarden הדבעל ,"totillit,"byworkandlabour,hedid virtually say unto him, as in the command, תשש

ךתכאלמ־לכ תישעו דבעת םימי ;—"Six days shalt thou labour, and do allthywork."Neitherwas this in the least inconsistentwith the conditionwhereinhewascreated;formanbeingconstitutedandcomposedpartlyofanimmortalsoul,ofadivineextractandheavenlyoriginal,andpartlyofabodymadeoutoftheearth,hewasamiddlecreaturebetweenthosewhichwerepurelyspiritual,as theangels,and thosewhichwerepurelyterrestrial, as the beasts of the field. Hence when God hadmademan

המדאה־ןמ רפע ,"ofdustfromoutoftheearth,"asallthebeastsofthefieldweremade, and had given him distinctly םייה תמשנ , "a breath of life," in adistinctsubstance,answerabletothatoftheangelsabove,whosecreationwasnotoutofanypre-existingmatter,but theywere theproductofanimmediateemanationofdivinepower,aswasthesoulofman,therewasnomeethelptobeassociateduntohiminthewholecreationofGod.Forthe angels were not meet for his help and individual converse, on theaccount of what was terrene and mortal in him; and the beasts weremuchmoreunsuiteduntohim,ashavingnothinginthemtoanswerhisdivineandmorenoblepart.Andashisnaturewasthusconstituted,thathe should converse, as it were amphibiously, between the upper andinferiorsortofcreatures,sohewasdividedinhisworksandoperations,suitably unto the principles of his nature and peculiar constitution; forthey were partly to be divine and spiritual, partly terrene and earthly,thoughunder the government of the sovereign divine principle in him.Henceitwasrequiredthat inthiscondition,beingnotabsolutelyfitted,astheangels,forconstantcontemplation,heshouldworkandlabourinthe earthwhilst he continued in it, and his terrene part not refined or

madespiritualandheavenly.Thismadeacertaintimeofrestnecessaryuntohim,andthatuponadoubleaccount,flowingfromtheprinciplesofhisownnature.Forhisearthlyconstitutioncouldnotalwaysholdouttolabourwithitsownsatisfaction,andhisintellectualanddivinepartwasnottobealwaysdiverted,buttobefurtheredinanduntoitsownpeculiaroperations. This made a sacred rest necessary to him. And in thatadditionof sweatand travailwhichbefellhim inhis labourafterwards,therewasnotanewcourseof lifeenjoinedhim,butacursewasmixedwith that courseand labourwhichwasoriginallyallotteduntohim.So,then, although there is a differentmanner of workingmore necessary,andsupposedinthegivingofthelaw,thanwasatthefirstinstitutionofasabbaticalrest,yet thechangeisnot inthe laworcommandfor labour,butinthestateorconditionofmanhimself.

The same may be spoken concerning the addition about servants andhandmaids; for in the state of innocency there would have been asuperiorityofsomeoverothers,inthatgovernmentwhichiseconomicalorpaternal.Hencealldutiesofpersonsinsubordinationarebuiltonthelawof nature; andwhat is not resolved thereinto is force and violence.Andherein lies the foundation ofwhat is ordainedwith referenceuntoservantsandstrangers,whichisexpressedinthefourthcommandment,with an especial application to the state of the Judaical church andpeople.Wherefore,althoughthereshouldhavebeennosuchservantsorstrangersasareintendedinthedecalogueinthestateofinnocency,whenweplead that the lawof theSabbathwas firstgiven,yet thisprovesnomorebutthatthisprecept,intherenovationandrepetitionofituntotheJews,was accommodated to the present state of things amongst them,thatstatebeingsuchashaditsfoundationinthelawofcreationitself.

The places adjoined of Exod. 16:29, 31:17, Ezek. 20:12, do provesufficiently and undeniably that in the Mosaical pedagogy, theobservation of the seventh day being precisely enjoined, there wereadditions of signification given unto it, that is, to the seventh dayprecisely, bydivine institution, as amongst them itwas tobeobserved.Andthereforeuntotheutmostextentofthedeterminationofthedayofrestuntotheseventhdayprecisely,andallthesignificancyannexeduntoit, to that people, we acknowledge that the Sabbath was absolutely

commensurate to the church-state of the Jews, beginning and endingwith it. But the argument hence educed, namely, that "God gave theSabbath, that is, the law of it, in a peculiar manner unto the Jews,therefore he had not given the same law for the substance of it beforeuntoallmankind,"isinfirm:forGodgavethewholelawtotheJewsinanespecial manner, and enforced the observation of it with a reason ormotive peculiar to them, namely, "I am the LORD thy God, whichbroughttheeoutofthelandofEgypt,outofthehouseofbondage;"andyet this lawwas before given unto themwho neverwere in Egypt, nornever thence delivered. And upon the account of this peculiarappropriationofthelawuntotheJews,itisspokenofintheScriptureinplaces innumerable as if it had been given unto them only, and to noothers at all. So speaks the psalmist, Ps. 147:19,

לארש�ל ויטפשמו ויקח בקעיל ירבד דיגמ ;—"Declaring his wordsuntoJacob,hisstatutesandjudgmentsuntoIsrael;"whereasby םיקח and

םיטפשמ ,theceremonialandjudiciallawsareintended,soby ורבד ,"hiswords,"arethe םירבדה תרשע "thetenwords,"asMosescallsthedecalogue.Andofthem all the psalmist adds, verse 20, יוג לכל ןכ השע־אל ,—"Hehathnotdonesountoanynation,"namely,notinthesamemanner;fornone will deny but that nine precepts at least were given unto allmankindinAdam.

19. It is added by the same learned author, "Præterea (p. 51) si quiesseptimidiei omnibusaboriginemundihominibus injuncta fuisset,nonautem solis Israelitis à tempore Mosis, Deus non solum Israelitas obneglectum illiuspræcepti sedetGentiles, semel saltemeademde causareprehendisset.CumveroIsraelitaseadecausareprehendatsæpissime,Gentiles tamen nuspiam reprehendere hoc nomine legitur, qui propterpeccata in legem naturalem commissa toties et tam arciter à Deoreprehenduntur. Luculentum ejus rei exemplum est, Neh. 13. TyriiasseruntHierosolymasetomnesresvenalesquasvendebantipsoSabbatoJudæis, et quidemHierosolymis, ver. 16.Non tamenNehemias peccativiolati Sabbati reos arguit Tyrios sed Judæos, ver. 17. Tyrios autemclausis portis pridie Sabbati à vespera usque urbem excludit, et itacompescit,ettandemàmurisurbisabigit,ver.19–21.SiveroTyriihiunacumJudæis legeSabbati communipræcepto fuissentobstricti;nonneàviro sanctissimo ejus peccati nomine quoque reprehensi fuissent? quod

tamen factum non apparet. Quum præterea Scriptura impia Gentiliumfestagraviterreprehendat,ansanctiSabbatineglectum,siidquoqueipsisobservandumfuisset,tamconstantisilentiodissimulasset?"

The force of this argument consists in this assertion, thatwhateverwefindGoddidnotreproveintheGentiles,thereintheydidnotsin,norhadtheyanylawgivenuntothemconcerningit,no,noteveninAdam:whichwillbynomeansbegranted.For,—

(1.)ThetimesarespokenofwhereinGod"sufferedthemtowalkintheirownways, andwinked at their ignorance."Hence, as he gave them noreproofsfortheirsinsbyhisrevealedword,sothosewhichhegavethemby his providence are not recorded. We may not therefore say, theysinnedinnothingbutwhatwefindthemreprovedforinparticular.

(2.) Other instances may be given of sins against the light of natureamong the Gentiles, and that in things belonging to the second table,whereinthatlighthathagreaterevidenceaccompanyingitthaninthoseof the first, the firstpreceptonly excepted,whichyetwe find themnotrebukedfor.Suchwerethesinsofconcubinacyandfornication.

(3.)AftertherenovationorgivingofthiscommanduntotheJews,itwasthedutyofthenationstowhomtheknowledgethereofdidcometotakeuptheobservationofit.Foritwasdoubtlesstheirdutytojointhemselvesto God and his people, and with them to observe his statutes andjudgments;andtheirnotsodoingwastheirsin;which,asispretended,theywerenotreprovedfor,orGodwasnotdispleasedwiththemonthataccount.

(4.)ThepublicationofGod'scommandsistobestatedfromhisgivingofthem,andnotfromtheinstancesofmen'stransgressingofthem.Norisitanyrule,thatalawisthenfirstgivenwhenmen'ssinsagainstitarefirstreproved.FortheinstanceinsistedonofNehemiahandtheTyrians,withhisdifferentdealingwiththemandtheJewsaboutthebreachofthelawof the Sabbath, chap. 13, it is of no force in thismatter; for when theTyriansknewthecommandoftheSabbathamongtheJews,—whichwasasufficientrevelationofthewillofGodconcerninghisworship,—itwastheirdutytoobserve it. Idonotsaythat itwastheirduty immediately,

andabiding in theirGentilism, toobserve theSabbathaccording to theinstitutionithadamongtheJews;butitwastheirdutytoknow,own,andobey the true God, and to join themselves to his people,—to do andobserveallhiscommands.Ifthiswasnottheirduty,uponthatdiscoveryand revelation which those had of the will of God who came up toJerusalem,astheydidconcerningwhomwespeak,thenwasitnottheirsin to abide in theirGentilism;which I supposewillnotbe asserted. Itwastherefore,ononeaccountorother,asinintheTyrianstoprofanetheSabbath.Itwillbesaid,WhythendidnotNehemiahreprovethemaswellashedidtheJews?Theansweriseasy.HewastheheadandgovernorofthestateandpolityoftheJews,untowhomitbelongedtoseethatthingsamongst them were observed and done according to God's law andappointment;andthishewastodowithauthority,havingthewarrantofGod for it.With theTyrianshehadnothing todo;no careof them,nojurisdiction over them, no intercourse with them, but according to thelaw of nations. On these accounts he charged not them with sin or amoralevil,whichtheywouldnothaveregarded,havingnoregardtothetrueGod,muchlesstohisworship;buthethreatenedthemwithwarandpunishmentfordisturbinghisgovernmentofthepeopleaccordingtothelawofGod.

Itiswellobserved,thatGodreprovedtheprofanefeastsoftheheathen,and therein unquestionably the neglect of them that were of his ownappointment.Forthisisthenatureandmethodofnegativepreceptsandcondemnatory sentences in divine things, that they assert what iscontrary to that which is forbidden, and recommend that which isoppositeuntowhatiscondemned.Thus,theworshipofGodaccordingtohis own institution is commanded in the prohibition of making toourselvesorfindingoutwaysofreligiousworshipandhonourofourown.Forwhereas it isaprimedictateof the lawofnature, thatGod is tobeworshippedaccordingtohisownappointment,—whichwasfromthelightof it acknowledged among the heathen themselves,—it is not anywhereassertedorintimatedinthedecalogicalcompendiumofit,unlessitbeinthat prohibition. It sufficeth, then, that even among the Gentiles Godvindicated the authority of his own Sabbaths, by condemning theirimpiousfeastsandabominablepracticesinthem.

20.Bythesamelearnedwriter(p.52),thetestimonyoftheJewsinthiscase is pleaded. They generally affirm that the Sabbathwas given untothemonly,andnottotherestofthenations.Henceit isbythemcalledthe "bride of the synagogue." Nor do they reckon the command of itamongsttheNoachicalprecepts,whichtheyesteemallmenobligedunto,andwhoseobservationtheyimposedontheproselytesofthegate,ortheuncircumcised strangers that lived amongst them. Nay, they say thatotherswere liable topunishment if theydidobserve it.For thatpartofthe command, "Nor the stranger that is within thy gates," they say, itintends no more but that no Israelite should compel him to work, ormakeanyadvantageofhis labour;butforhimself,hewasnotboundtoabstain from labour, but might exercise himself therein at his owndiscretion for his advantage. These things are pleaded at large, andconfirmedwithmany testimoniesand instances,by the learnedSelden;andfromhimaretheyagainbyothersinsistedon.Butthetruthis,thereisnotanythingof force intheconceitsof theseTalmudicalJewsintheleasttoweakentheprinciplewehavelaiddownandestablished;for,—

(1.) As hath been showed, this opinion is not indeed catholic amongstthem;butmany,andthoseofthemostlearnedofthemasters,doopposeit,aswehaveprovedalready.Andothersmaybeaddedtothem,whoseopinion, although it be peculiar, yet itwantethnot a fair probability oftruth; for they say that the first part of the precept, "Remember theSabbathday,tokeepitholy,"hathrespecttotheglorifyingofGodontheaccount of his original work and rest. This, therefore, belongs unto allmankind.But as for thatwhich follows, about the sixdays' labour, andtheseventhday's cessationorquiet, ithad respectunto thebondageofthe Israelites inEgypt, and their deliverance thence, andwas thereforepeculiarunto them.SoR.EphraiminKeliJacar.Andhence, itmaybe,the word "remember" hath respect unto the command of the Sabbathfrom the foundationof theworld.And thereforewhen the command isrepeatedagain,withpeculiarrespecttothechurchofIsrael,asthemotivefromtheEgyptianbondageanddeliverance isexpressed,sothecautionof remembering is omitted, Deut. 5:12, and transferred to this otheroccasion,"Rememberthatthouwastaservant,"verse15.

(2.) The sole foundation of it is laid in a corrupt and false tradition or

conceitofthegivingofthelawoftheSabbathinMarah;whichwehavebefore disproved, and which is despised as vain and foolish by mostlearnedmen.

(3.) The assertors of this opinion do wofully contradict themselves, inthat they generally acknowledge that the Sabbath was observed byAbrahamandotherpatriarchs,as it shouldseem,at least fourhundredyearsbeforeitsinstitution.

(4.) It isnoneof thesevencalled"Noachicalprecepts," for theycontainnot the whole law of nature, or precepts of the decalogue, and one ofthemisceremonialintheirsense;sothatnothingcanhencebeconcludedagainsttheoriginalornatureofthislaw.

(5.) That an uncircumcised stranger was liable to punishment if heobserved theSabbath is a foolish imagination,not inferiorunto that ofsome others of them, who affirm that "all the Gentiles shall keep theSabbathonedayinseveninhell."

(6.)Forthedistinctionwhichtheyhaveinvented,thataproselyteofthegatemightworkforhimself,butnotforhismaster,itisoneofthemanywhereby theymakevoid the lawofGod through their traditions.ThosewhoofoldamongstthemfearedGod,knowingtheirdutytoinstructtheirhouseholds and families,—that is, their children and servants,—in thewaysandworshipofGod,walkedbyanotherrule.

21. It is further pleadedby the same author (p. 53), "That theGentilesknew nothing of this sabbatical feast, but that when it came to theirknowledgetheyderidedandexplodeditasaparticularsuperstitionoftheJews." To this purposemany instances out of the historians and poetswho wrote in the time of the first Roman emperors are collected bySelden,whichweareagaindirectedunto."Nowitcouldnotbe,ifithadbeenoriginallyappointeduntoallmankind, that theyshouldhavebeensuchstrangersuntoit."Butthismatterhathbeendiscoursedbefore.Andwehave showed that sundryof the firstwritersof theChristian churchwere otherwise minded: for they judged and proved that there was anotionatleastofthe"seventhday'ssacredrest"diffusedthroughouttheworld;andtheylivednearerthetimesoftheGentiles'practicethanthose

bywhomtheirjudgmentandtestimonyaresoperemptorilyrejected.Itisnotunlikelybutthattheymightbemistakeninsomeofthetestimonieswherebytheyconfirmtheirobservation;yetthishindersnotbutthattheobservation itself may be true, and sufficiently confirmed by otherinstanceswhichtheymakeuseof.

Formypart,asIhavesaid,Iwillnot,nor,forthesecurityoftheprinciplelaid down, need I to contend that the seventh day was observed as asacredfeastamongstthem.Itisenoughthatthereweresuchnoticesofitintheworldascouldproceedfromnootheroriginalbutthatpleadedfor,whichwas common unto all. TheRomanwriters, poets and others, dospeak of and contemn the Judaical sabbaths; under which name theycomprehendedalltheirsacredfeastsandsolemnabstinences.Hencetheyreproached them with their sabbatical fasts; of which number theseventh-day,hebdomadalSabbathwasnot.Buttheyneverendeavouredto come to any real acquaintancewith their religious rites, but tookupvulgarreportsconcerning them;asdid theirhistoriansalso,who in theaffairsofothernationsaresupposedtohavebeencuriousanddiligent.

22.Indeed,aftertheconquestofJerusalembyPompey,whenthepeopleof the Jews began to be known among the Romans, and to dispersethemselves throughout their provinces, they began every daymore andmoretohatethem,andtocastallmannerofreproachesonthem,withoutregardtotruthorhonesty.Anditmaynotbeamissherea little,bytheway, to inquire into the reasons of it. The principal cause hereof, nodoubt,wasfromtheGodtheyworshipped,andthemannerofhisworshipobservedamongstthem;forfindingthemtoacknowledgeandadoreoneonly(thetrue)God,andthatwithouttheuseofanykindofimages,theyperceivedtheirownidolatryandsuperstitiontobecondemnedthereby.Andthishadbeentheconditionofthatpeopleundertheformerempires,oftheChaldeans,Persians,andGrecians.Godhadappointedthemtobehis witnesses in the world that he was God, and that there was noneother: Isa. 44:8, "Ye are evenmywitnesses. Is there aGodbesideme?yea,thereisnoGod;Iknownotany."Asalsochap.43:10–12,"Yearemywitnesses,"that"beforemetherewasnoGodformed,neithershalltherebeafterme.I,evenI,amtheLORD;andbesidemethereisnosaviour…Therefore ye are my witnesses, saith the LORD, that I am God." This

greatly provoked, as other nations of old, so at length the Romans, asbiddingdefiancetoalltheirgodsandtheirworshipofthem,whereintheygreatlyboasted; for they thought that itwasmerelyby thehelpof theirgods,andontheaccountoftheirreligion,thattheyconqueredallothernations. SoCicero,Orat. deHarusp.Respon., cap. ix.: "Quam volumuslicet ipsinosamemus, tamennecnumeroHispanos,nec roboreGallos,neccalliditatePœnos,necartibusGræcos;sedpietateacreligione,atquehac una sapientia, quod deorum immortalium numine omnia regi,gubernarique perspeximus, omnes gentes nationesquesuperavimus;"—"Letus love andplease ourselves aswe thinkmeet, yetweoutgoneithertheSpaniardsinnumber,northeGaulsinstrength,northeAfricans incraft,nor theGrecians inarts;but it isbyourpietyandreligion,andthisonlywisdom,thatwereferalltothegovernmentoftheimmortal gods, that we have overcome all countries and nations." AndDionysiusHalicarnassæus,Antiq.Rom.lib.ii.,havinggivenanaccountoftheirsacredritesandworship,addsthathedidit ἵνατοῖςἀγνοοῦσιτῶνῬωμαίων εὐσέβειαν, ἣν οἱ ἄνδρες ἐπετήδευον, μὴ παράδοξον φανῇ τὸπάντας αὐτοῖς τὸ κάλλιστον λαβεῖν τοὺς πολέμους τέλος,—"that thosewhoknewnotbeforethepietyorreligionoftheRomansmightnotnowthinkitstrangethattheyshouldhavesuchsuccessinalltheirwars."Tobejudgedandcondemnedinthosethings,bythecontrarywitnessoftheJews,theycouldnotbear.ThismadethemreflectonGodhimself,astheGod which they worshipped. They called him incertum and ignotum,affirming the rites of his worship to be absurd, and contrary to thecommon consent ofmankind, as Tacitus expressly,Hist. lib. v. cap. iv.Thebesttheycouldaffordwhentheyspakeofhimwas,Ὅςτίςποτεοὗτοςἐστίν,"Whoeverhebe."AndTullywillnotallowthatitwasanyrespecttotheirGodor theirreligionwhichcausedPompeyto forbearspoilingthetemple when he took it by force. "Non credo," saith he, "religionem etJudæorum, et hostium, impedimento præstantissimo imperatori fuisse(quod victor ex illo fano nihil attigerit)," Orat. pro Flacc., cap. xxviii.;whereuntohe adds ashigh a reproachof themand their religion ashecoulddevise:"StantibusHierosolymis,pacatisqueJudæis,tamenistorumreligio sacrorum a splendore hujus imperii, gravitate nominis nostri,majoruminstitutis,abhorrebat:nuncverohocmagis,quodillagens,quiddenostro imperio sentiretostendit armis:quamcaradiis immortalibusesset, docuit, quod victa est, quod elocata, quod servata."—"Whilst

Jerusalem stood" (that is, in its own power), "and the Jews werepeaceable,yettheirreligionwasunworthythesplendourofthisempire,the gravity of our name, and abhorrent from the ordinances of ourancestors. How much more now, when that nation hath showed whatesteem it hath of our empire by its arms, and how dear it is to theimmortalgods,thatitisconquered,andsetoutundertribute!"Thelikereflections,yeaworse,maybeseeninTrogus,Tacitus,Plutarch,Strabo,andDemocritusinSuidas,withothers.

23.Anothergroundoftheirhatredwas,thattheJews,whilstthetemplestood,gatheredgreatsumsofmoneyoutofalltheirprovinces,whichtheysentuntothesacredtreasury.Sothesamepersoninformsusinthesameplace: "Cum aurum Judæorum nomine, quotannis ex Italia, et exomnibus vestris provinciis Hierosolymam exportari soleret;"—"Out ofItaly, and all other provinces of the empire, therewas goldwont to besentbytheJewstoJerusalem;"asnowtheEuropeanJewsdocontributeto themaintenance of their synagogues in the same place. And this isacknowledged byPhilo, Legat. adCaium, and Josephus,Antiq. lib. xiv.cap. xi., to have been yearly a very great sum. But by his "Judæorumnomine," he seems not only to express that the returns of the goldmentionedweremadeinthenameoftheJews,butalsotointimatethatitmightberaisedbyothersalso,whohadtakenonthemtheprofessionoftheir religion; for thiswas the third andprincipal causeof theirhatredand animosity, namely, that they drew over multitudes of all sorts ofpersonstotheprofessionofthelawofMoses.Andagoodworkthiswas,though vitiated by the wickedness and corrupt ends of them whoemployedthemselves therein,asourSaviourdeclares,Matt.23:15.ThisgreatlyprovokedtheRomans in thosedays,andoneveryoccasiontheyseverely complainof it.SoDioCassius speakingof themadds,ΚαὶἐστὶκαὶπαρὰτοῖςῬωμαίοιςτὸγένοςτοῦτο,λολασθὲνμὲνπολλάκις,αὐξηθὲνδὲἐπὶπλεῖστόν,ὥστεκαὶἐςπαῤῥησίαντῆςνομίσεωςνικῆσαι·—"Andthiskindofmen"(thatis,menofthisprofession,notnaturalJews)"isfoundalso among the Romans; which though they have been frequentlypunished,yethaveforthemostpartincreased,soastotakethelibertyofmaking laws to themselves." As for their punishments, an account isgiven, inSuetonius inDomit., andothers,of the inquisitionandsearchmadeaftersuchaswerecircumcised.Andastotheirmakingoflawsunto

themselves,herespectstheirfeasts,Sabbaths,abstinences,andsuchlikeobservances as the Jews obliged their proselytes unto. In like mannercomplainethJuvenal,Sat.xiv.100,—

"Romanasautemsoliticontemnereleges,

Judaicumediscunt,etservant,acmetuuntjus,

TradiditarcanoquodcunquevolumineMoses;"—

"Contemning the Roman laws, they learn the rites and customs of theJews, observing and learning the whole right or law delivered in thesecretwritingofMoses."

Seneca isyetmore severe: "Cum interimusqueeo sceleratissimagentisconsuetudoconvaluit,utperomnesjamterrasreceptasit;victivictoribuslegesdederunt;"—"Thecustomofthiswickednationhathsofarprevailedthatitisnowreceivedamongallnations;theconqueredhavegivenlawstotheconquerors."AndTacitus,Hist. lib.v.cap.v.:"Pessimusquisque,spretisreligionibuspatriis, tributaetstipes illuc"(that is, toJerusalem)"gerebant."ThelikerevengefulspiritappearsinthoseversesofRutilius,lib.i.Itinerar.,thoughhelivedafterwards,undertheChristianemperors:—

"OutinamnunquamJudæavictafuisset

Pompeiibellis,imperioqueTiti;

Lætiusexcisæpestiscontagiaserpunt

Victoresquesuosnatiovictapremit."

ButitisnotunlikelythathereflectsonChristiansalso.

24.Wemayaddhereunto,thatforthemostparttheconversationoftheJewsamongstthemwaswickedandprovoking.Theywereapeoplethathad, for many generations, been harassed and oppressed by all theprincipal empires in the world; this caused them to hate them, and tohave theirmindsalwayspossessedwith revengeful thoughts.Whenour

apostleaffirmedofthem,"thattheypleasednotGod,andwerecontrarytoallmen,"1Thess.2:15,heintendednottheiroppositiontothegospelandthepreachersofit,whichhehadbeforeexpressed,butthatenviouscontrariety unto mankind in general which they were possessed with.Andthisevilframethenationsascribedtotheirlawitself."Mosesnovosrituscontrariosquecæterismortalibusindidit,"saithTacitus,Hist.,lib.v.cap.iv.Butthismostfalsely.Nolawofmenevertaughtsuchbenignity,kindness,andgeneralusefulness in theworld,as theirsdid.Thepeoplethemselvesbeinggrownwickedandcorrupt,"pleasednotGod,andwerecontrary toallmen."Hence theywere lookedonas suchwhoobservednotsomuchasthelawofnaturetowardsanybutthemselves,asresolving

"Quæsitumadfontemsolosdiducereverpos,"Juv.,xiv.104;—

"Nottodirectathirstypersontoacommonspringifuncircumcised."

Whence was that censure of Tacitus, "Apud ipsos fides obstinata,misericordiainpromptu,adversusomnesalioshostileodium;"—"Faithfulandmercifulamongthemselves,towardsallotherstheywereactedwithirreconcilable hatred:"whichwell expressethwhat our Saviour chargedthemwith, as a corrupt principle among them,Matt. 5:43, "Thou shaltlove thy neighbour, and hate thine enemy;" into which two sorts theydistributed allmankind,—that is, in their sense, their own countrymenandstrangers.

Theircorruptandwickedconversationalsomade themareproach,andtheirreligioncontemned.Sowasitwiththemfromtheirfirstdispersion,as God declares: Ezek. 36:20, "When they entered unto the heathen,whithertheywent,theyprofanedmyholyname,whentheysaidtothem,ThesearethepeopleoftheLORD."Andtheirwickednessincreasedwiththeirtime;fortheystilllearnedthecorruptandevilarts,withallwaysofdeceit,usedinthenationswheretheylived,until,forthecrimesofmany,thewholenationbecamethecommonhatredofmankind.And, thatwemayreturnfromthisdigression,thisbeingthestateofthingsthenintheworld,wemaynotwonderifthewritersofthosedayswereverysupinelynegligent or maliciously envious in reporting their ways, customs, andreligious observances. And it is acknowledged that, before those times,thelongcourseofidolatryandimpietywhereinthewholeworldhadbeen

engagedhadutterlycorruptedandlostthetraditionofasabbaticalrest.Whatnoticesofitcontinuedinformerageshathbeenbeforedeclared.

25.Butitisfurtherpleaded(p.54),"ThatindeedtheGentilescouldbenowayobligedtotheobservationofthefourthcommandment,seeingtheyhadnoindicationofit,noranymeanstofreethemfromtheirignoranceof thebeingof any such law.That theyhadoncehad, andhad lost theknowledge of it, in and by their progenitors, is rejected as a vainpretence." And so much weight is laid on this consideration, that ademandismadeofsomewhattobereturnedinanswerthatmaygiveanysatisfaction unto conscience. But I understand not the force of thispretendedargument.ThosewhohadabsolutelylosttheknowledgeofthetrueGod(inandby theirprogenitors),as theGentileshaddone,mightwellalsolosetheknowledgeofalltheconcernmentsofhisworship.Andso they had done, excepting only that they had traduced some of hisinstitutions, as sacrifices, into their own superstition; and so had theycorruptedtheuseofhissabbathsintothatoftheiridolatrousfeasts.ButwhenthetrueGodhadnootheracknowledgmentamongstthembutwhatansweredthetitleof"TheunknownGod,"isitanywonderthathiswaysand worship might be unknown amongst them also? And it is butpretendedthattheyhadnoindicationofasabbaticalrest,noranymeanstofreethemfromtheir ignorance.Man'sdutyisbothtobelearnedandobservedinorder.ItisinvaintoexpectthatanyshouldhaveindicationsofaholyrestuntoGodbeforetheyarebroughttotheknowledgeofGodhimself.Whenthisisobtained,—whenthetrueGoduponjustgroundsinowned and acknowledged,—then that some time be set apart for hissolemnworshipisofmoralandnaturalright.ThatthisisincludedintheveryfirstnotionofthetrueGodandourdependenceuponhim,allmendoconfess.And thisprinciplewasabusedamong theheathen tobe thefoundation of all their stated annual and monthly sacred solemnities,after they had nefariously lost the only object of all religious worship.Wherethisprogress ismade,as itmighthavebeen,byattendingtothedirectivelightofnature,andtheimpressionsofthelawofitleftuponthesouls of men, there will not be wanting sufficient indicatives of themeetestseasonfor thatworship.However, thesethingswereandaretobe considered and admitted in their order; and with respect unto thatorderistheirobligation.Theheathenwereboundfirsttoknowandown

the trueGod, and him alone; then toworship him solemnly; and afterthat, in order of nature, to have some solemn time separated unto theobservance of that worship. Without an admission of these, all whichwereneglectedandrejectedbythem,thereisnoplacetoinquireaftertheobligationofahebdomadalrest.Andtheirnon-observanceofitwastheirsin, not firstly, directly, and immediately, but consequentially, as allothers are that arise from an ignorance or rejection of those greaterprincipleswhereontheydodepend.

26. The trivial exception from the difference of the meridians is yetpleaded also; for hence it is pretended to be impossible that all menshouldpreciselyobservethesameday.Forifamanshouldsailroundtheworld by the east, hewill at his return home have gotten a day by hiscontinual approach towards the rising sun; and if he steer his coursewestward,hewill loseaday intheannualrevolution,as it isgottentheotherway:sodidtheHollanders,anno1615.AndhencetheposterityofNoah, gradually spreading themselves over the world, must havegradually come to the observation of different seasons, if we shallsuppose a day of sacred rest required of them or appointed to them."Apage, nugas." If men might sail eastward or westward, and notcontinuallyhavesevendayssucceedingoneanother,therewouldbesomeforceinthistrifle.Onourhypothesis,wherevermenare,aseventhpartoftheirtime,oraseventhday,istobeseparatedtotheremembranceoftherest ofGod, and theother endsof theSabbath.That theobservanceofthisportionoftimeshallinallplacesbeginandendatthesameinstants,the law and order of God's creation will not permit. It is enough thatamongst all who can assemble for the worship of God there is nodifference in general, but that they all observe the same proportion oftime. And he who, by circumnavigation of the world, (such rare andextraordinary instances being not to be provided for in a general law,)gettethorlosethaday,mayathisreturn,withagoodconscience,giveupagain what he hath got, or retrieve what he hath lost, with those withwhomhefixeth;forallsuchoccasionalaccidentsaretobereduceduntothe common standard. All the difficulty, therefore, in this objectionrelates to the precise observation of the seventhday from the creation,andnotintheleastuntoonedayinseven.AndalthoughtheseventhdaywasappointedprincipallyforthelandofPalestine,theseatofthechurch

ofold,whereintherewasnosuchalterationofmeridians,yetIdoubtnotbut that awandering Jewmight have observed the foregoing rule, andreducedhistimetoorderuponhisreturnhome.Whatotherexceptionsofthelikenatureoccurinthiscause,theyshallberemovedandsatisfiedin our next inquiry, which is after the causes of the Sabbath, and themoralityoftheobservationofonedayinseven.

———

EXERCITATIONIII

OFTHECAUSESOFTHESABBATH

1.OfthecausesoftheSabbath.2.Godtheabsoluteoriginalcauseofit—Distinction of divine laws into moral and positive. 3. Divine laws of amixednature;partlymoral,partlypositive.4.Opinionofsomethat thelaw of the Sabbath was purely positive—Difficulties of that opinion. 5.Opinionofthemwhomaintaintheobservationofonedayinseventobemoral.6.Opinionofthemwhomaketheobservationoftheseventhdayprecisely to be a moral duty. 7. The second opinion asserted. 8. ThecommonnotionoftheSabbathexplained.9.Thetruenotionofitfurtherinquired into. 10. Continuation of the samedisquisition. 11. The law ofnature, wherein it consists—Opinion of the philosophers. 12. Notcomprised in the dictates of reason—No obliging authority in themformallyconsidered.13.Uncertaintyanddisagreementaboutthedictatesof reason—Opinions of the Magi, Zeno, Chrysippus, Plato, Archelaus,Aristippus,Carneades,Brennus,etc.14.Thingsmaybelongtothelawofnaturenotdiscoverabletothecommonreasonofthemost.15.Thelawofnature, wherein it doth really consist. 16. Light given unto a septenarysacred rest in the law of nature. 17. Further instances thereof. 18. TheobservationoftheSabbathonthesamefoundationwithmonogamy.19.Theseventhdayanappendageofthecovenantofworks.20.Howfarthewholenotionofaweeklysacredrestwasofthelawofnature.21.Naturallightobscuredby theentranceofsin.22.Thesumofwhat isproposed.23. The inquiry about the causes of the Sabbath renewed. 24. Thecommandof it, inwhatsensea lawmoral,andhowevidencedsotobe.25.ToworshipGodinassociationsandassembliesamoralduty.26.Onedayinsevenrequireduntosolemnworshipbythelawofourcreation.27.What is necessary to warrant the ascription of any duty to the law ofcreation.28. (1.)That itbecongruousto theknownprinciplesof it.29.(2.)Thatithaveageneralprincipleinthelightofnature.30.(3.)Thatitbetaughtbytheworksofcreation.31.(4.)Directionforitsobservance,bysuperaddedrevelation,noimpeachmentofit.32.Howfarthesamedutymayberequiredbyalawmoralandbyalawpositive.33.Vindicationofthe truths laid down from an objection. 34. Other evidences of themoralityof thisduty.35.Requiredinallstatesof thechurch.36.These

varied states. 37. Command for the Sabbath before the fall; 38. Beforeandatthegivingofthelaw,andunderthegospel.39.Whetherappointedbythechurch.40.Ofthefourthcommandmentinthedecalogue.41.Thepropersubjectofit.42.Theseventhdaypreciselynotprimarilyrequiredtherein.43.Somewhatmoral in itgrantedbyall.44.Thematterof thiscommand amoral duty by the law of creation. 45. Themorality of theprecept itself proved from its interest in the decalogue, in variousinstances.46.ThelawoftheSabbathonlypreferredaboveallceremonialandjudiciallaws.47.ThewordsofourSaviour,Matt.24:20,considered.48.ThewholelawofthedecalogueestablishedbyChrist.49.Objectionsproposed.50.Thefirstanswered.51.Thesecondanswered.52.Thethirdanswered.53.Onedayinseven,nottheseventhdayprecisely,requiredinthedecalogue.54.Anobjectionfromthesenseofthelaw.55.Answered.56,57.Otherobjectionsanswered.58,59.Col.2:16,17,considered.

1.WEhavefixedtheoriginalofthesabbaticalrest,accordingtothebestlightwehavereceivedintothesethings,andconfirmedthereasonsofitwith theconsentofmankind.Thenextstep inourprogressmustbeaninquiry into its causes. And here also we fall immediately into thosedifficulties and entanglements which the various apprehensions oflearned men, promoted and defended with much diligence, haveoccasioned.Ihavenodesigntoopposeorcontendwithany,althoughamodest examination of the reasons of some will be indispensablynecessary untome. All that I crave is the liberty of proposingmy ownthoughtsand judgment in thismatter,with the reasonsandgroundsofthem. When that is done, I shall humbly submit the whole to theexaminationandjudgmentofallthatcalluponthenameofJesusChristourLord,theirLordandours.

2.First, it is agreedby all thatGodalone is the supreme, original, andabsolutecauseoftheSabbath.Wheneveritbegan,wheneveritends,beitexpiredorstillinforce,ofwhatkindsoeverwereitsinstitution,thelawofitwasfromGod.Itwasfromheaven,andnotofmen;andthewillofGodis the sole rule andmeasure of our observation of it, and obedience tohim therein. What may or may not be done, in reference unto theobservationofadayofholyrest,byanyinferiorauthoritycomesnothereunder consideration. But whereas there are two sorts of laws whereby

Godrequirestheobedienceofhisrationalcreatures,whicharecommonlycalled moral and positive, it is greatly questioned and disputed towhether of these sorts doth belong the command of a sabbatical rest.Positive laws are taken to be such as have no reason for them inthemselves,—nothing of the matter of them is taken from the thingsthemselves commanded,—but do depend merely and solely on thesovereignwillandpleasureofGod.Suchwerethelawsandinstitutionsofthe sacrifices of old; and such are thosewhich concern the sacramentsandotherthingsofthelikenatureunderthenewtestament.Morallawsaresuchashavethereasonsofthemtakenfromthenatureofthethingsthemselvesrequiredinthem;fortheyaregoodfromtheirrespecttothenatureofGodhimself,andfromthatnatureandorderofallthingswhichhehathplacedinthecreation.Sothatthissortoflawsisbutdeclarativeoftheabsolutegoodnessofwhattheydorequire;theotherisconstitutiveof it, asunto somecertainends.Lawspositive,as theyareoccasionallygiven,sotheyareesteemedalterableatpleasure.Beingfixedbymerewilland prerogative, without respect to any thing that should make themnecessaryantecedent to theirgiving, theymayby thesameauthorityatanytimebetakenawayandabolished.Such,Isay,aretheyintheirownnature, and as to any firmitude that they have from their own subject-matter.Butwith respectuntoGod'sdetermination,positivedivine lawsmaybecomeeventuallyunalterable.Andthisdifferenceistherebetweenlegal and evangelical institutions. The laws of both are positive only,equally proceeding from sovereign will and pleasure, and in their ownnaturesequallyalterable;buttotheformerGodhadinhispurposefixedadeterminatetimeandseasonwhereintheyshouldexpireorbealteredby his authority; the latter he hath fixed a perpetuity andunchangeablenessunto,during the stateandconditionofhis church inthis world. The other sort of laws are perpetual and unalterable inthemselves,sofarastheyareofthatsort,—thatis,moral.Foralthoughalawofthatkindmayhaveanespecialinjunction,withsuchcircumstancesas may be changed and varied (as had the whole decalogue in thecommonwealth of Israel), yet so far as it is moral,—that is, as itscommandsorprohibitionsarenecessaryemergencies,orexpressionsofthe good or evil of the things it commands or forbids,—it is invariable.And in these things there is an agreement, unless sometimes, throughmutualoppositions,menarechafedintosomeexceptionsordistinctions.

3.Unto these twosortsdoalldivine lawsbelong,andunto theseheadstheymaybe all reduced.And it is pleadedby some that these kinds oflawsarecontradistinct,sothatalawofonekindcaninnosensebealawoftheother.Andthisdoubtlessistruereduplicatively,becausetheyhaveespecial formal reasons.As far andwherein any laws are positive, theyarenotmoral;andasfarastheyarepurelymoral,theyarenotformallypositive, thoughgivenafter themannerofpositivecommands.Howbeitthishindersnotbutthatsomedojudgethattheremaybeandaredivinelawsofamixednature;fortheremaybeinadivinelawafoundationinandrespectuntosomewhatthatismoral,whichyetmaystandinneedofthesuperadditionofapositivecommandforitsdueobservationuntoitsproperend.Yea, themoral reasonof things commanded,whicharisethoutofaduenaturalrespectuntoGodandtheorderoftheuniverse,maybe so deep and hidden, as that God, who would make the way of hiscreatures plain and easy, gives out express positive commands for theobservanceofwhatisantecedentlynecessarybythelawofourcreation.Hencealawmaypartakeofboththeseconsiderations,andbothofthemhave an equal influence into its obligatory power. And by this meanssundryduties,somemoral,somepositive,areasitwerecompoundedinoneobservance;asmaybe instanced inthegreatdutyofprayer.Hencethewhole lawof thatobservancebecomesofamixednature;whichyetGodcanseparateathispleasure,andtakingawaythatwhichispositive,leaveonlythatwhichisabsolutelymoralinforce.Andthiskindoflaws,whichhavetheirfoundationinthenatureofthingsthemselves,whichyetstand in need of further direction for their due observation, which isaddeduntothembypositiveinstitution,somecallmoral-positive.

4. According to these distinctions of the nature of the lawswhichGodexpressethhiswillinandby,aremen'sapprehensionsdifferentabouttheimmediateand instrumental causeof the sabbatical rest.ThatGodwasthe author of it is, as was said, by all agreed. But, say some, the lawwhereby he appointed it was purely positive, the matter of it beingarbitrary,statedanddeterminedonlyinthecommanditself;andsothewholenatureof the lawand thatcommanded in itarechangeable.Andbecause positive laws did, and always do, respect some other thingsbesidesandbeyondthemselves,itispleadedthatthislawwasceremonialandtypical;thatis,itwasaninstitutionofanoutward,presentreligious

observation,tosignifyandrepresentsomethingnotpresentnoryetcome.Suchwere all the particulars of thewhole system ofMosaicalworship,whereofthislawoftheSabbathwasapartandaninstance.Inbrief,somesay that the whole law of the Sabbath was, as to its general nature,positiveandarbitrary,andsochangeable;and inparticular,ceremonialandtypical,andsoactuallychangedandabolished.Butyetitissofallenout, that those who are most positive in these assertions cannot butacknowledge that this law is so ingrafted into, and so closed up withsomewhatthatismoralandunalterable,thatitisnoeasythingtohitthejoint aright, and make a separation of the one from the other. Butconcerninganyotherlawexpresslyandconfessedlyceremonial,nosuchthing can be observed. They were all evidently and entirely arbitraryinstitutions, without any such near relation to what is moral as mighttrouble any one tomake a distinction between them. For instance, thelawofsacrificeshathindeedananswerablenessinittoagreatprincipleof the law of nature, namely, that we must honour God with oursubstanceandthebestofourincrease;yetthatthismightbedonemanyotherways, andnotby sacrifice, ifGodhadpleased so toordain, everyoneisabletoapprehend.Itisotherwiseinthismatter;fornonewilldenybutthatitisrequiredofus,inandbythelawofnature,thatsometimebeset apart and dedicated unto God, for the observation of his solemnworshipintheworld;anditisplaintoeveryonethatthisnaturaldictateisinseparablyincludedinthelawoftheSabbath.Itwillthereforesurelybedifficult tomake it absolutely anduniversally positive. I know somebegintowhisperthingsinconsistentwiththisconcession.Butwehaveasyet the universal consent of all divines, ancient and modern, fathers,schoolmen, and casuists, concurring in this matter; for they allunanimously affirm, that the separation of some part of our time tosacreduses, and the solemnhonouringofGod, is requiredof us in thelightandbythelawofnature.Andhereinliesthefundamentalnotionofthelawnowinquiredafter.Thisalsomaybefurtheradded,thatwhereasthis natural dictate for the observation of some time in the solemnworshipofGodhathbeenaccompaniedwithadeclarationofhiswillfromthefoundationoftheworld,thatthistimeshouldbeonedayinseven,itwillbeamatterofnosmalldifficultytofindoutwhat ispurelypositivetherein.

5.Othersbuildingonthisfoundation,thatthededicationofsomepartofourtimetotheworshipofGodisadutynaturalormoral,asrequiredbythelawofourcreation(notthattimeinitself,whichisbutacircumstanceofotherthings,canbeesteemedmoral,butthatourobservationoftimemaybeamoralduty),doadd,thatthedeterminationofonedayinseventobethatportionoftimesotobededicatedisinseparablefromthesamefoundation,andisofthesamenaturewithit;thatis,thatthesabbaticalobservationof oneday'sholy rest in sevenhath amoral precept for itswarranty,orthatwhichhaththenatureofamoralpreceptinit:sothatalthough the revolutionof time in sevendays, and the confining of theday to that determined season, do depend on revelation and a positivecommandofGodforitsobservance,yetonsuppositionthereof,themoralpreceptprevails in thewhole,and is everlastinglyobligatory.And thereare some divines of great piety and learning, who do judge that acommand of God given unto all men, and equally obligatory unto all,respecting theirmanner of living unto God, is to be esteemed amoralcommand,andthatindispensableandunchangeable,althoughweshouldnotbeabletodiscoverthereasonofitinthelightandlawofnature.Norcansuchacommandbereckonedamongstthemthataremerelypositive,arbitrary,andchangeable;allwhichdependonsundryotherthings,anddonot firstlyaffectmenasmen ingeneral.And it isprobable thatGodwould not give out any such catholic command, which comprised notsomewhatnaturallygoodandrightinit.Andthisisthebestmeasureanddetermination of what is moral, and not our ability of discovering byreasonwhatissoandwhatisnot,asweshallseeafterwards.

6. Moreover, there are some who stay not here, but contend that thepreciseobservationoftheseventhdayinthehebdomadalrevolutionliethunderacommandmoralandindispensable;forGod,theysay,whoisthesovereignLordofusandourtimes,hathtaken,byaneverlastinglaw,thisdayuntohimself,forhishonourandservice;andhehaththereinobligedallmentoaholyrest,notmerelyonsomecertainfixedandstatedtime,notononedayinsevenoriginally,asthefirstintentionofhiscommand,butontheseventhdayprecisely,whereuntothoseotherconsiderationsofsome stated and fixed time and of one day in seven are consequential,andfarfrompreviousfoundationsofit.Theseventhday,astheseventhday,is,theysay,thefirstproperobjectofthecommand;theotherthings

mentioned, of a stated time and of one day in seven, do only followthereon, and by virtue thereof belong to the command of the Sabbath,andnootherwise.Hereingreathonour indeedisdoneuntotheseventhday,aboveallotherordinancesofworshipwhatever,evenof thegospelitself,butwhetherwithsufficientwarrantywemustafterwards inquire.Atpresent I shallonlyobserve, that thisobservationof theseventhdayprecisely is resolved into the sovereigntyofGodoverusandour times,andintoanoccasionrespectingpurelythecovenantofworks;onwhichbottomsitishardtofixitinanabsolute,unvariablestation.

7.Itisthesecondopinion,forthesubstanceofit,whichIshallendeavourtoexplainandconfirm;and thereinprovea sacred sabbatical restuntoGod,ofonedayinseven,tobeenjoineduntoallthatfearhim,byalawperpetualandindispensable,upontheaccountofwhatismoraltherein.Thereason,Isay,oftheobligationofthelawoftheSabbathismoral,andthence the obligation itself universal; however, the determination anddeclaration of the day itself depend on arbitrary revelation and a lawmerely positive. These things being explained and confirmed, the otheropinionsproposedwillfallunderourconsideration.

Toobtainadistinctlightintothetruthinthismatter,wemustconsiderboththetruenotionofthesacredrest,asalsoofthelawofourcreation,wherebyweaffirmthatfundamentallyandvirtuallyitisrequired.

8.Thegeneralnotionof theSabbath is, "aportionof timesetapart,bydivineappointment, for theobservanceandperformanceof the solemnworshipofGod."TheworshipofGodisthatwhichwearemadefor,astoour station in this world, and is the means and condition of ourenjoymentofhiminglory,whereinconsiststheultimateend,asuntous,ofourcreation.Thisworship,therefore,isrequiredofusbythelawofourcreation; and it is upon the matter all that is required of us thereby,seeing we are obliged by it to do all things to the glory of God. Andtherefore is thesolemnexpressionof thatworshiprequiredofus in thesamemanner;fortheendofitbeingourglorifyinghimasGod,andthenatureofitconsistingintheprofessionofouruniversalsubjectionuntohim and dependence upon him, the solemn expression of it is asnecessary as the worship itself which we are to perform. No man,therefore,everdoubtedbut thatby the lawofnaturewewereboundto

worshipGod, and solemnly to express thatworship; for elsewhereforewerewebrought forth in thisworld?These thingsare inseparable fromournature;andwherethisorderisdisturbedbysinwefallintoanother,whichthepropertiesofGod,onthesuppositionoftransgressingourfirstnaturalorder,dorendernolessnecessaryuntohisglorythantheother,namely,thatofpunishment.

Moreover, in thisworship it is required, by the same law of our being,thatweshouldserveGodwithallthatwedoreceivefromhim.Nomancan think otherwise. For is there any thing thatwe have received fromGodthatshallyieldhimnorevenueofglory,whereofweoughttomakenoacknowledgmentuntohim?Whodareoncesotoimagine?Amongthethings thus given us of God is our time. And this falls under a doubleconsideration in this matter:—First, As it is an inseparable moralcircumstanceoftheworshiprequiredofus;soitisnecessarilyincludedinthe command of worship itself, not directly, but consequentially.Secondly, It is in itself apart of our vouchsafements fromGod, forourownuseandpurposesinthisworld.Souponitsownaccount,firstlyanddirectly,aseparationofapartofituntoGodandhissolemnworshipisrequiredofus.ItremainsonlytoinquirewhatpartoftimeitisthatisandwillbeacceptedwithGod.Thisisdeclaredanddeterminedinthefourthcommandmenttobetheseventhpartofit,oronedayinseven.Andthisisthatwhichispositiveinthecommand;whichyet,astothefoundation,formal reason,andmainsubstanceof it, ismoral.And these thingsaretrue,butyetdonotexpress thewholenatureof theSabbath,whichwemustfurtherinquireinto.

9. And, first, itmust be observed, that wherever there ismention of asabbaticalrest,asenjoineduntomenfor theirobservation, there isstillrespect unto a rest of God that preceded it, and was the cause andfoundationofit.Initsfirstmention,God'srestisgivenasthereasonofhis sanctifyingandblessingadayof rest forus,whencealso ithath itsname: Gen. 2:3, "God blessed the seventh day, and sanctified it, וב יכתבש ",—"because he sabbatized thereon himself." And so it is expressed,

and the same reason is given of it, in the fourth commandment. Godwroughtsixdays,andrestedtheseventh;thereforemustwerest,Exod.20:11. The same is observed in the new creation, as we shall see

afterwardsandmorefullyinourexpositionofHeb.4.Now,thatGodmaybesaidtorest,itisnecessarythatsomesignalworkofhisdogobefore;forrest,inthefirstnotionofit,includesarespecttoanantecedentworkorlabour.Andsoitiseverywheredeclared.Godwroughthisworksandfinishedthem,andthenrested;hemadeallthingsinsixdays,andrestedon the seventh.Andhe that is entered into rest ceaseth fromhiswork.Andboththese,theworkofGodandtherestofGod,mustinthismatterbe considered. For the work of God, it is that of the old and wholecreation,asisdirectlyexpressed,Gen.2:1–3,Exod.20:11,whichIdesiremaybeborneinmind.

And thisworkofGodmaybeconsidered twoways:—First,Naturallyorphysically, as it consisted in the mere production of the effects of hispower, wisdom, and goodness. So all things are the work of God.Secondly, Morally, as God ordered and designed all his works to be ameans of glorifying himself, in and by the obedience of his rationalcreatures.Thisconsideration,boththenatureofit,andtheorderandendof the whole creation, do make necessary. For God first made all theinanimate,thenanimateandsensitivecreatures,intheirglory,order,andbeauty. In and on all these he implanted a teaching and instructivepower: for "the heavens declare the glory of God, and the firmamentshowethhishandywork,"Ps.19:1;andallcreaturesarefrequentlycalledon to give praise and glory to him. And this expresseth that in theirnatureandorderwhichrevealethandmanifestethhimandthegloriousexcellenciesofhisnature,whichmanistocontemplateintheireffectsinthem, and give glory unto him; for after them all was man made, toconsiderandusethemallfortheendforwhichtheyweremade,andwasa kind of mediator between God and the rest of the creatures, by andthrough whom he would receive all his glory from them. This is thatwhichourapostlediscoursethabout,Rom.1:19,20.ThedesignofGod,ashedeclares,wastomanifestandshowhimselfinhisworkstoman.Manlearning fromthem"the invisible thingsofGod,"was to"glorifyhimasGod,"ashedisputes.TheorderinganddisposalofthingstothispurposeisprincipallytobeconsideredintheworksofGod,ashisrestdidensueuponthem.

Secondly,TherestofGodistobeconsideredasthatwhichcompletesthe

foundation of the sabbatical rest inquired after; for it is built onGod'sworkingandenteringintohisrest.Now,thisisnotamerecessationfromworking. It is not absolutely so; for "God worketh hitherto." And theexpressionofGod'srestisofamoral,andnotanaturalsignification;foritconsistsinthesatisfactionandcomplacencythathetookinhisworks,aseffectsofhisgoodness,power,andwisdom,disposedintheorderanduntotheendsmentioned.Hence,as it issaidthatuponthe finishingofthem,he lookedon "every thing that hehadmade, and, behold, itwasvery good," Gen. 1:31,—that is, he was satisfied in his works and theirdisposal,andpronouncedconcerningthemthattheybecamehisinfinitewisdomandpower;soitisaddedthathenotonly"restedontheseventhday,"butalsothathewas"refreshed,"Exod.31:17,—thatis,hetookgreatcomplacencyinwhathehaddone,asthatwhichwassuiteduntotheendaimedat,namely,theexpressionofhisgreatness,goodness,andwisdom,unto his rational creatures, and his glory through their obediencethereon, as on the like occasion he is said to "rest in his love," and to"rejoicewithsinging,"Zeph.3:17.

Now, in theworkand restofGod thus stateddid thewhole ruleof theobedienceofmanoriginallyconsist;andthereinwashetoseekalsohisownrest,ashishappinessandblessedness;forGodhadnotdeclaredanyother way for his instruction in the ends of his creation,—that is, hisobedience unto him and blessedness in him,—but in and by his ownworksandrest.This, then, is thefirstendof thisholyrest.Anditmustalwaysbeborne inmind,as thatwithoutwhichwecangivenoglorytoGodas rational creatures,madeunderamoral law inadependenceonhim;forthisheindispensablyrequirethofus,andthisisthesumofwhatherequirethofus,namely,thatweglorifyhimaccordingtotherevelationthathemakesofhimselfuntous,whetherbyhisworksofnatureorofgrace. To the solemnity hereof the day inquired after is necessary. Toexpress these things is thegeneral endof the sabbatical restprescribeduntousandourobservation;forsoitissaidGodwroughtandrested,andthenrequiresussotodo.

And it hath sundry particular ends or reasons:—First, That we mightlearnthesatisfactionandcomplacencythatGodhathinhisownworks,Gen.2:2,3;thatis,toconsidertheimpressionsofhisexcellenciesupon

them,andtoglorifyhimasGodonthataccount,Rom.1:19–21.Forhencewas man originally taught to fear, love, trust, obey, and honour himabsolutely, even from themanifestation thathehadmadeofhimself inhisworks,whereinherested.AndhadnotGodthusrestedinthem,andbeenrefreshedupontheircompletingandfinishing,theywouldnothavebeen a sufficient means to instruct man in those duties. And ourobservation of the evangelical Sabbath hath the same respect unto theworksofChristandhisrestthereon,whenhesawofthetravailofhissoulandwassatisfied,asshallafterwardsbedeclared.

Secondly,Anotherendoftheoriginalsabbaticalrestwas,thatitmightbeapledgeuntomanofhisrestinandwithGod;forinandbythelawofhiscreation,manhad an end of rest proposed unto him, and that inGod.Thishewastobedirecteduntoandencouragedtolookafter.HereinGodbyhisworksandresthadinstructedhim.AndbygivinghimtheSabbath,ashegavehimapledgethereof,soherequiredofhimhisapprobationofthecovenantwayofattainingit;whereofafterwards.HencePs.92,whosetitle is, תבשה םויל ריש רומומ , "A psalm or song for the Sabbathday,"—which some of the Jews ascribe unto Adam,—as it principallyconsists incontemplationsoftheworksofGod,withholyadmirationofhis greatness andpowermanifested in them,with praises untohimontheiraccount,soitexpresseththedestructionofungodlysinnersandthesalvationof the righteous,whereof in thatday's rest theyhadapledge.And this belonged unto that state of man wherein he was created,namely, that he should have a pledge of eternal rest.Neither could hisduty and capacity be otherwise answered or esteemed reasonable. Hisduty,whichwasworkinginmoralobedience,hadanaturalrelationuntoareward;andhiscapacitywassuchascouldnotbesatisfied,norhimselfattain absolute rest, but in the enjoyment of God. A pledge hereof,therefore,belongeduntohiscondition.

Thirdly, Consideration was had of the way and means whereby manmightenterintotherestofGodproposeduntohim.Andthiswasbythatobedience and worship of God which the covenant wherein he wascreated required of him. The solemn expression of this obedience andexercise of this worship were indispensably required of him and hisposterity, in all their societies and communion with one another. This

cannot be denied, unless we shall say that God making man to be asociablecreature,andcapableofsundryrelations,didnotrequireofhimto honour him in the societies and relations whereof he was capable;which would certainly overthrow the whole law of his creation withrespect unto the end for which he was made, and render all societiessinful and rebellious against God. Hereunto the sabbatical rest wasabsolutelynecessary;forwithoutsomesuchrest,fixedorvariable,thosethings could not be. This is a time or season for man to express andsolemnlypay thathomagewhichheowes tohisCreator; and this is bymost esteemed the great, if not the only end of the Sabbath. But it isevidentthatitfallsundersundryprecedentconsiderations.

10. These being the proper ends and reasons of the original sabbaticalrest,whichcontainthetruenotionofit,wemaynextlyinquireafterthelawwherebyitwasprescribedandcommanded.Tothispurposewemustfirstconsiderthestatewhereinmanwascreated,andthenthelawofhiscreation. And for the state and condition whereinman was created, itfallsunderathreefoldconsideration:formanmaybeconsideredeither,—(1.)Absolutelyasarationalcreature;or,(2.)Asmadeunderacovenantofrewardsandpunishments;or,(3.)Withrespectuntotheespecialnatureofthatcovenant.

First,Hewasmadearationalcreature,andtherebynecessarilyinamoraldependenceonGod: forbeingendowedwith intellectual faculties, inanimmortal soul, capable of eternal blessedness or misery, able to knowGod,andtoregardhimasthefirstcauseandlastendofall,astheauthorofhisbeingandobjectofhisblessedness,itwasnaturallyandnecessarilyincumbentonhim,withoutanyfurtherconsiderations,tolove,fear,andobeyhim,andtotrustinhimasapreserverandrewarder.Andthistheorderofhisnature,called"theimageofGod,"inclinedandenabledhimunto. For it was not possible that such a creature should be produced,andnotlieunderanobligationuntoallthosedutieswhichthenatureofGod and his own, and the relation of the one to the other, madenecessary.Underthisconsiderationalone,itwasrequired,bythelawofman's creation, that some time should be separated unto the solemnexpression of his obedience, and due performance of the worship thatGodrequiredofhim;forinvainwasheenduedwithintellectualfaculties

andappointeduntosociety,ifhewerenottohonourGodbytheminallhis relations, and openly express the homagewhich he owedhim.Andthis could not be done but in a time appointed for that purpose; theneglectwhereofmustbeadeviationfromthelawofthecreation.Andasthisisgenerallyacknowledged,sonomancanfancythecontrary.Here,then,dowefixthenecessityoftheseparationofsometimetotheendsofasabbaticalrest,evenonthenatureofGodandman,withtherelationofonetotheother;forwhocansaynopartofourtimeisduetoGod,orsotobedisposed?

Secondly,Maninhiscreation,withrespectuntotheendsofGodtherein,wasconstitutedunderacovenant.That is, the lawofhisobediencewasattended with promises and threatenings, rewards and punishments,suiteduntothegoodnessandholinessofGod;foreverylawwithrewardsand recompenses annexed hath the nature of a covenant. And in thiscase, although the promise wherewith man was encouraged untoobedience,whichwas that of eternal lifewithGod, did in strict justiceexceed the worth of the obedience required, and so was a superaddedeffectofgoodnessandgrace,yetwasitsuiteduntotheconstitutionofacovenantmeetformantoserveGodinuntohisglory;and,ontheotherside, the punishment threatened unto disobedience, in death and aneverlasting separation from God, was such as the righteousness andholiness of God, as his supreme governor, and Lord of him and thecovenant, did require. Now, this covenant belonged unto the law ofcreation; for although God might have dealt with man in a way ofabsolutesovereignty,requiringobedienceofhimwithoutacovenantofareward infinitely exceeding it, yet having done so in his creation, itbelongs unto and is inseparable from the law thereof. And under thisconsideration,thetimerequiredingeneralforarestuntoGod,underthefirstgeneralnotionof thenatureandbeingofman, isdetermineduntoonedayinseven;forasweshallfindthatinthevariousdispensationsofthe covenantwithman and the change of its nature, so long asGod ispleasedtoestablishanycovenantwithman,hehathanddothinvariablyrequireonedayinseventobesetapartuntotheassignationofpraiseandglorytohimself,soweshallseeafterwardsthat thereare indicationsofhismindtothispurposeinthecovenantitself.

Thirdly,Manistobeconsideredwithespecialrespectuntothatcovenantunderwhichhewascreated,whichwasacovenantofworks; forhereinrestwithGodwasproposeduntohimas the endor reward of his ownworks, or of his personal obedience unto God, by absolute strictrighteousness and holiness. And the peculiar form of this covenant, asrelatingunto thewayofGod'sentering into itupon the finishingofhisownworks,designedtheseventhdayfromthebeginningofthecreationtobethedaypreciselyfortheobservationofaholyrest.

Asmen,then,arealwaysrationalcreatures,sosomeportionoftimeisbythemnecessarilytobesetaparttothesolemnworshipofGod.Astheyareunder a covenant, so this time was originally limited unto one day inseven.Andas the covenantmaybevaried, somay thisdayalso;whichunderthecovenantofworkswaspreciselylimiteduntotheseventhday.Andthesethingsmustbefurtherillustratedandproved.

11.Thiswasthestateandconditionwhereinmanwasoriginallycreated.Ournextinquiryisafterthelawofhiscreation,commonlycalledthelawof nature, withwhat belongeth thereunto, orwhat is required of us byvirtuethereof.Now,bythelawofnaturemostunderstandthedictatesofright reason, which all men, or men generally, consent in and agreeabout;forweexcludewhollyfromthisconsiderationtheinstinctofbrutecreatures,whichhathsomeappearanceofaruleuntothem.SoHesiodofolddeterminedthismatter,speakingofthem,Ἐργ.καὶἩμ.278,—

Ἔσθεινἀλλήλους,ἔπειοὐδίκηἐστὶνἐπʼαὐτοῖς·—

"They devour one another, because they have no right or law amongstthem."

Hencetheprophetcomplainingofforceandviolenceamongstmen,withaneglectofright, justice,andequity,says,"Menareasthefishesofthesea,asthecreepingthings,thathavenoruleroverthem,"Hab.1:14.Theydevouroneanother,withoutregardtoruleorright;asheinVarro,—

"Naturahumanisomniasuntparia.

Quipoteplus,urget;piscesutsæpeminutos

Magnu'comest,utavesenecataccipiter."

Most learned men, therefore, conclude that there is no such thing as"jus," or "lex naturæ," among irrational creatures, and consequentlynothing of good or evil in their actions. But the consent ofmen in thedictatesofreason isesteemedthe lawofnature.SoCicero,Tusc. i.cap.xiii., "Omni in re consensio omnium gentium lex naturæ putandaest;"—"Thecommonconsentofallnations inanything is tobethoughtthelawofnature."AndAristotlealso,Rhet.lib.i.cap.xiv.,callsitνόμονκοινόν, "a common law, unwritten," pertaining unto all, whosedescriptionheadds:Κοινὸνδὲ,τὸκατὰφύσιν·ἔστιγὰρὅμαντεύονταίτιπάντες φύσει κοινὸν δίκαιον ἢ ἀδικὸν καὶ μηδεμία κοινωνία πρὸςἀλλήλους,κᾂνἦ,μήδεσυνθήκη·—"Thatwhichiscommonisaccordingtonature; for there is somewhatwhichallmen think,and this iscommonrightorinjusticebynature,althoughthereshouldbeneithersocietynorcompactbetweenthem."AndthisheconfirmsoutofEmpedocles,thatitisthatοὐτισὶμὲνδίκαιον,τισὶδὲοὐδίκαιον,—"notwhichisjusttosome,andunjusttoothers."

Ἀλλὰτὸμὲνπάντωννόμιμον,διὰτῆςεὐρυμέδοντος

Αἰθέροςἠνεκέωςτέταταιδιὰτῆςἀπλέτουαὐγῆς·—

"Butit isrightamongstall,spreadoutwithimmenselightbythebroadrulingsky."

The like he affirms in his Ethics, lib. v. cap. vii., defining it to be thatwhichπανταχοῦ τῆναὐτὴν ἔχει δύναμιν, καὶ οὐ τῷ δόκεινἢ μή,—"thatwhichhathalways,oreverywhere,thesameforceorpower,anddothnotseemornot seemso tobe" [andnotbecause ithasbeen sodecreedornot].Thishisexpositorsaffirmtobeπαρὰτοῖςπλείστοις,καὶἀδιαφόροιςκαὶκατὰφύσινἔχουσιν,—"amongst themostofmenwho liveaccordingto the light of nature,with the principles of it uncorrupted."This κατὰφύσινisthesamewithμετὰλόγου,"accordingtothedictatesofreason."Soλόγοςὁὀρθός,"rightreason,"isthesamewithmanyas"jusnaturæ,"or"naturale."Tully inhis firstdeLegib., cap.xii.,pursues thisat large."Estunumjus,"saithhe,"quodevinctaesthominumsocietas,etquodlexconstituit una. Quæ lex est recta ratio imperandi atque

prohibendi;"—"Thereisonecommonright,whichisthebondofhumansociety,andwhichdependsononelaw.Andthislawistherightreasonofforbiddingandcommanding."This,then,isgenerallyreceived,—namely,thatthelawofnatureconsistsinthedictatesofreason,whichmensober,and otherwise uncorrupted, do assent unto and agree in. But there aresundrythingswhichwillnotallowustoacquiesceinthisdescriptionofit;for,—

12.First, the lawofnature isaconstantandperfect law. Itmustbeso,becauseitisthefountainandruleofallotherlawswhatever;fortheyarebutdeductionsfromitandapplicationsofit.Now,untoacompletelawitisrequired,notonlythatitbeinstructive,butalsothatithaveabindingforce,orbecoactive;thatis,itdothnotonlyteach,guide,anddirectwhatistobedone,persuadingbythereasonofthethingsthemselveswhichitrequires,butalsoitmusthaveauthoritytoexactobedience,sofarasthatthosewhoareunderthepowerofitcangivethemselvesnodispensationfromitsobservance.Butthusitisnotwiththesedictatesofreason.Theygonofurtherthandirectionandpersuasion;andthesealwayshave,andalways will have, a respect unto occasions, emergencies, andcircumstances. When these fall under any alterations, they will putreasononnewconsiderationsofwhatitoughttodeterminewithrespectunto them; and this the nature of a universal law will not admit.Whatever, then, men determine by reason, they may alter on newconsiderations,suchasoccasionedtheiroriginaldetermination.Idonotextend this unto all instances of natural light, but to some only;whichsufficeth to demonstrate that the unalterable law of nature doth notconsistinthesedictatesofreasononly.Supposemendocoalesceintoanycivil society on themere dictates of reason that it ismeet and best forthemsotodo,ifthisbethesupremereasonthereof,noobligationarisethfromthencetopreservethesocietysoenteredintobutwhatisliableuntoa dissolution from contrary considerations. If it be said that reasondictates and commands in the name of God, whence an indissolubleobligation attends it, it will be answered, that this introduceth a newrespect,whichisnotformallyincludedinthenatureofreasonitself.Letamanindeeduseandimprovehisownreasonwithoutprejudice,—lethimcollect what resolutions, determinations, instructions, laws, haveproceeded from the reason of other men,—it will both exceedingly

advancehisunderstanding,andenablehimtojudgeofmanythingsthatare congruous to the lightand lawofnature;but to suppose the lawofnature to consist in a system or collection of such instances andobservationsisaltogetherunwarrantable.

13.Theeventofthings,inthedisagreementofthewisestmenaboutthedictatesofreason,utterlyevertsthisopinion.Thelawofnature,whateveritbe,mustinitselfbeone,uniform,unalterable,thesameinanduntoall;for by these properties it differs from all other laws. But if it have nohigher nor more noble original to be resolved into but mere humanreason, itwillbe found, ifnot inall things,yet inmost, fluctuatinganduncertain. For about what is agreeable to reason in things moral, andwhat is not, there have been differences innumerable from timeimmemorial,andthatamongstthemwhosearchedmostdiligentlyafterthem, and boasted themselves to be wise upon their self-pleasingdiscoveries. This gave the greatest occasion unto the two hundred andeighty-eight sects of philosophers, asAustin reports themout ofVarro,whowas"disertissimusnepotumRomuli,"lib.xix.deCivit.Dei.Yea,andsomeofthemostlearnedandcontemplativeauthorsdidnotonlymistakeinmanyinstanceswhatnaturallightrequired,butalsoassertedthingsindirectoppositionuntowhatisjudgedsotobe.ThesayingproducedoutofEmpedoclesbyAristotle,beforementioned,istoprovethatthekillingofany livingcreature isopenlyagainst theuniversallyprevailing lawofnature. Others maintained such things to be natural as the most didabominate. Incest in thenearest instances,with sodomy,were assertedlawfulby theMagi, and someof themost learnedGreeks, asZenoandChrysippus.AnditwasthejudgmentofTheodorusthatawisemanoughtκαι κλέψειν τε καὶ μοιχεύειν, καὶ ἱεροσυλήσειν ἐν καιρῷ, μηδὲν γὰρτούτωνφύσειαἰσχρὸνεἶναι,asHesychiusIllustriusreportsinhislife.Hethoughtthatneithertheft,noradultery,norsacrilege,hadanythingevilor filthy in them in theirownnature, so thatawisemanought tohaverespect unto them, according to circumstances and occasions. Plato'spromiscuoususeofwiveswasconfirmedbylawatSparta.AndArchelausat once determined καὶ τὸ δίκαιον εἶναι, καὶ τὸ αἰσχρὸν οὐ φύσειἀλλὰνόμῳ,asDiogenesinhislife,wholikewisereportsthesameofAristippusand Carneades. Naturally they thought nothing just or unjust, good orevil,butbyvirtueof somearbitrary law.And thereareyet those in the

world,partakersofhumannature incommonwithusall,whoknownootherruleoftheiractionstowardsothersbutpower,asthecannibals,andthose Indians who suppose they may justly spoil all that are afraid ofthem. Yea some, who of late have pretended a severe inquisition intothese things, seem to incline unto an opinion that power and self-advantage are the rule ofmen's conversation among themselves in thisworld.SoitwastheprincipleofBrennus,inhistimetheterrorofEurope,that therewasnoother lawofnaturebut that the "weaker shouldobeythestronger."AndthecommanderoftheGaulswhobesiegedtheRomanCapitol,whenhewasonacompositiontodepartuponthegivingtohimsuchaweightofgold,threwhisswordandhelmetintothescaleagainstit, giving no other reason for what he did but "Væ victis." Neitherwillanotherrulewhichtheyhadofassigningthingstothelawofnatureholdfirm, namely, a general usage ofmankind from time immemorial. ThisAntigonepleadsinSophoclesforherburyingofPolynices,Ἀντιγ.456:—

Οὐγάρτινῦνγεκᾀχθὲςἀλλʼἀείποτε

Ζῇταῦτακὀυδεὶςοἶδενἐξὅτουʼφάνη·—

"This(right)arosenotto-daynoryesterday,butwasinforceeverofold,nordothanymanknowfromwhenceitarose."

For all nations, from beyond the records of the original of things, hadconsenteduntopracticesdirectlycontrarytothelightofnature,asisnowacknowledged.Andhencewereall thedisputesofoldabout thenature,bounds,andendsofgoodandevil,dutyandvice,honestandfilthy,justandunjust,thatcouldneverbedetermined.ThisPlatoobserving,affirmsin his Phædo, "That if any one name either silver or iron, presently allmenagreewhat it is that is intended;but if theyspeakof thatwhich isjust and good, presently we are at variance with others and amongourselves."Sogreatuncertaintyisthereinhumanreason,underitsbestnaturalimprovements,initsjudgmentofwhatdothordothnotbelongtothe principles and condition of our nature, so far is it from beingcomprehensiveofthewholelawthereof.

14.When, therefore, we plead any thing to belong unto or to proceedfromthelawofnature,itisnoimpeachmentofourassertiontosaythatit

doth not appear so to the common reason of mankind, or that rightreasonhathnotfounditoutordiscoveredit,provideditcontainnothingrepugnantthereunto;foritwillneverbeuniversallyagreedwhatdothsoappear to the commonreasonof all,norwhat is,hathbeen,ormaybediscoveredthereby.Andalthoughitshouldbetrue,whichsomesay,thatmoralandnaturaldutiesdependonandhave their formal reason fromthenatureofGodandman,yet itdothnotthencefollowthatwedo,ormay,by the sole lightofnature,knowwhatdoth soarise,with theduebounds and just consequences of it. But there is, as we shall see,somethingyetfurtherrequiredinanduntothelawofnature,whichistheadequateruleofallsuchduties.Ishallnot,therefore,endeavourtoprovethat themeredictatesofreasondoevinceasacredhebdomadalrest,asknowing that the lawofnature,untowhichwesay itdothbelong,dothnot absolutely consist in them;nordid they ever since the fall, steadilyanduniversally,asactedinmenpossessedofreason,eithercomprehendorexpressallthatbelongsthereunto.

15.Bythelawofnature,then,Iintend,notalawwhichournaturegivesunto all our actions, but a law given unto our nature, as a rule andmeasure unto ourmoral actions. It is "lex naturæ naturantis," and not"naturænaturatæ." It respects theefficientcauseofnature,andnot theeffectsofit.Andthisrespectalonecangiveitthenatureofalaw,—thatis,an obliging force and power; for thismust be always from the act of asuperior,seeing"parinparemjusnonhabet,"—"equalshavenorightoneoveranother."Thislaw,therefore,isthatrulewhichGodhathgivenuntohuman nature, in all the individual partakers of it, for all its moralactions, in the state and condition wherein it was by him created andplaced, with respect unto his own government of it and judgmentconcerning it;which rule ismadeknown in themand to themby theirinwardconstitutionandoutwardconditionwhereintheywereplacedofGod. And the very heathens acknowledged that the common law ofmankindwasGod'sprescriptionuntothem.SoTully,lib.ii.deLegib.cap.iv., "Hanc video sapientissimorum fuisse sententiam, legem nequehominumingeniisexcogitatam,necscitumaliquodessepopulorum,sedæternum quiddam, quod universum mundum regeret, imperandiprohibendiquesapientia.Itaprincipemlegemillametultimam,mentemesse dicebant, omnia ratione aut cogentis, aut vetantis Dei." Take this

law, therefore, actively, and it is the will of God commanding; take itpassively, and it is the conscience of man complying with it; take itinstrumentally, and it is the inbred notions of our minds, with otherdocuments from the works of God, proposed unto us. The supremeoriginalof it, asof all authority, law, andobligation, is thewill ofGod,constituting,appointing,andorderingthenatureofthings;themeansofitsrevelation,istheeffectofthewill,wisdom,andpowerofGod,creatingmanandallother thingswhereinhe isconcerned, in theirorder,place,andcondition;andtheobservationofit,asfarasindividualpersonsaretherein concerned, is committed to the care of the conscience of everyman,whichnaturallyisthemind'sactingitselftowardsGodastheauthorofthislaw.

16. These things being premised, we shall consider what light is givenunto this sacredduty fromthe lawofourcreation.The firstendofanylaw is to instruct, direct, and guide them in their dutyuntowhom it isgiven.Alawwhichisnotinitsownnatureinstructiveanddirective,isnoway meet to be prescribed unto rational creatures. What hath aninfluenceuponanycreatureofanyotherkind,ifitbeinternal,isinstinct,andnotproperlya law; if itbeexternal, it is forceandcompulsion.Thelawofcreation,therefore,comprisedeverythingwherebyGodinstructedman, in the creation of himself and of the universe, unto his works orobedience, and his rest or reward. Andwhatever tended unto that endbelongeduntothatlaw.Itis,then,ashathbeenproved,undulyconfinedunto the ingrafted notions of his mind concerning God and his dutytowards him, though they are a principal part thereof. Whatever wasdesignedtogiveimprovementuntothosenotionsandhisnaturallight,toexcite or direct them,—Imean in the works of nature, not superaddedpositive institutions,—doth also belong thereunto.Wherefore thewholeinstructionthatGodintendedtogiveuntomanbytheworksofcreation,withtheirorderandend,is,aswassaid,includedherein.Whathemightlearnfromthem,orwhatGodtaughthimbythem,wasnolesshisdutythanwhathisown inbred lightdirectedhimunto,Rom. 1:18–20.Thustheframingoftheworldinsixdays,insixdaysofwork,wasintendedtobe instructive unto man, as well as the consideration of the thingsmateriallythatweremade.Godcouldhaveimmediatelyproducedalloutof nothing, ἐν ἀτόμῳ, ἐν ῥιπῇ ὀφθαλμοῦ,—in the shortest measure of

timeconceivable;buthenotonlymadeallthingsforhimself,orhisglory,butdisposedalsotheorderof theirproductionuntothesameend.Andherein consisted part of that covenant instruction which he gave untomaninthatconditionwhereinhewasmade,thatthroughhimhemighthavegloryascribeduntohimontheaccountofhisworksthemselves,asalsoof theorderandmannerof their creation; for it isvain to imaginethattheworldwasmadeinsixdays,andthoseclosedwithadayofrest,without an especial respect unto the obedience of rational creatures,seeing absolutely with respect unto God himself neither of them wasnecessary.Andwhatheintendedtoteachthemthereby,itwastheirdutytoinquireandknow.Hereby,then,maningeneralwastaughtobedienceandworkingbeforeheenteredintorest;forbeingcreatedintheimageofGod, he was to conform himself unto God. As God wrought before herested, so was he to work before his rest, his condition rendering thatworkinginhimobedience,asitwasinGodaneffectofsovereignty.Andby the rest ofGod, or his satisfaction and complacency inwhathehadmadeanddone,hewasinstructedtoseekrestwithGod,ortoenterintothatrestofGod,byhiscompliancewiththeendsintended.

17.AndwhereastheinnatelightandprinciplesofhisownmindinformedhimthatsometimewastobesetaparttothesolemnworshipofGod,ashewasarationalcreaturemadetogivegloryuntohim,sotheinstructionhe received by the works and rest of God, as made under a covenant,taughthimthatonedayinsevenwasrequireduntothatpurpose,asalsotobeapledgeofhisrestingwithGod.Itmaybe,itwillbesaidthatmancouldnotknowthattheworldwasmadeinsixdays,andthattherestofGodensuedontheseventh,withoutsomeespecialrevelation.Ianswer,—(1.)That I knownot.He that knew thenature of all the creatures, andcouldgivethemnamessuitedthereuntouponhisfirstsightandviewofthem,mightknowmoreof theorderof their creation thanwecanwellimagine;forweknownomore,inourlapsedcondition,whatthelightofnaturedirectedmanuntoaswalkingbeforeGodinacovenant,thanmenmerelynaturaldoknowoftheguidanceandconductofthelightandlawofgraceinthemwhoaretakenintothenewcovenant.(2.)However,whatGod instructed him in, even by revelation, as to the due considerationandimprovementofthethingsthatbelongeduntothelawofhiscreation,thatistobeesteemedasapartthereof.Institutionsofthingsbyspecial

revelation, that had no foundation in the law or light of nature, weremerelypositive;suchwerethecommandsconcerningthetreesoflifeandoftheknowledgeofgoodandevil.Butsuchasweredirectiveofnaturallightandoftheorderofthecreationweremoral,andbelongeduntothegeneral law of obedience; such was the especial command given untomantotillandkeepthegarden,Gen.2:15,or todressand improvetheplaceofhishabitation,forthisingeneralthelawofhiscreationrequired.NowthisGoddid,bothas tohisworksandhisrest.NeitherdoIknowany one as yet that questionethwhether Adam and the patriarchs thatensuedbeforethegivingofthelawknewthattheworldwascreatedinsixdays.Thoughsomeseemtospeakdoubtfullyhereof,andsomebydirectconsequentdenyit,yetIsupposethathithertoitpassethasgranted.Norhave theywho dispute that the Sabbathwas neither instituted, known,nor observed, before the people of Israel were in the wilderness, onceattempted to confirm their opinion with this supposition, that thepatriarchsfromthefoundationoftheworldknewnotthattheworldwasmadeinsixdays,whichyetalonewouldbeeffectualuntotheirpurpose.Nor,ontheotherside,canitbeoncerationallyimaginedthatiftheyhadknowledgehereof,andtherewithaloftherestwhichensuedthereon,theyhadnoregarduntoitintheworshipofGod.

18.AndthuswastheSabbath,ortheobservationofonedayinsevenasasacred rest, fixed on the same moral grounds with monogamy, or themarriageofonemantoonewomanonlyat thesametime;which, fromtheveryfactandorderof thecreation,ourSaviourprovestohavebeenanunchangeablepartof the lawof it.ForbecauseGodmade themtwosingle persons, male and female, fit for individual conjunction, heconcludes that this course of life theywere everlastingly obliged not toalternortransgress.As,therefore,menmaydisputethatpolygamyisnotagainstthelawofnature,becauseitwasallowedandpractisedbymany,bymost of thosewho of old observed and improved the light and rulethereof to the uttermost, when yet the very "factum" and order of thecreation is sufficient to evince the contrary; so although men shoulddisputethattheobservationofoneday'ssacredrestinsevenisnotofthelightor lawofnature,—allwhose rulesanddictates, they say, areof aneasydiscovery,andpronetotheobservationofallmen,whichthisisnot,—yettheorderofthecreation,andtherestofGodthatensuedthereon,

aresufficienttoevincethecontrary.AndintherenewingofthelawuponmountSinai,Godtaughtthepeoplenotonlybythewordsthathespake,butalsobytheworksthathewrought.Yea,heinstructedtheminamoralduty,notonlybywhathedid,butbywhathedidnot;forhedeclaresthatthey ought to make no images of or unto him, because he made norepresentationofhimselfuntothem."TheysawnomannerofsimilitudeonthedaythattheLORDspakeuntotheminHoreboutofthemidstofthefire,"Deut.4:15,16.

19.Butnow,toshutupthisdiscourse,whereasthecovenantwhichmanoriginallywastakenintowasacovenantofworks,whereinhisobtainingrestwithGoddependedabsolutelyonhisdoingalltheworkhehadtodoin a way of legal obedience, he was during the dispensation of thatcovenanttieduppreciselytotheobservationoftheseventhday,orthatwhichfollowedthewholeworkofcreation.Andtheseventhday,assuch,isapledgeandtokenoftherestpromisedinthecovenantofworks,andnoother.Andthosewhowouldadvancethatdayagainintoanecessaryobservation do consequentially introduce thewhole covenant ofworks,andarebecomedebtorsuntothewholelaw;fortheworksofGodwhichprecededtheseventhdaypreciselywerethosewherebymanwasinitiatedinto and instructed in the covenant of works, and the day itself was atoken and pledge of the righteousness thereof, or a moral and naturalsignof it, andof the restofGod therein,and the restofmanwithGodthereby.AnditisnoservicetothechurchofGod,norhathanytendencyunto thehonourofChrist in thegospel, toendeavoura reductionofusuntothecovenantofnature.

20.Thuswasmaninstructedinthewholenotionofaweeklysacredrest,byallthewaysandmeanswhichGodwaspleasedtouseingivinghimanacquaintancewith hiswill, and that obedience unto his glorywhich heexpected from him: for this knowledge he had partly by the law of hiscreation, as innate unto him or concreated with the principles of hisnature,being thenecessaryexsurgencyofhis rational constitution;andpartly by the works and rest of God, thereon proposed unto hisconsideration; both firmed byGod's declaration of his sanctification oftheseventhday.Hencedidheknowthat itwashisdutytoexpressandcelebratetherestofGod,orthecomplacencythathehadintheworksof

hishands, inreferenceunto theirgreatandproperend,orhisglory, inthe honour, praise, and obedience of them unto whose contemplationtheywereproposed for thoseends.This followed immediately fromthetimespentinthecreation,andtherestthatensuedthereon,whichweresoordered forhis instruction, andnot fromanyother causeor reason,takeneither from thenatureofGodorof the things themselves,whichrequired neither six days tomake the world in, nor any rest to followthereon;forthatrestwasnotacessationfromworkingabsolutely,muchlessmerelyso.Hencedidhelearnthenatureofthecovenantthathewastaken into,namely,howhewas first towork inobedience, and then toenterintoGod'srestinblessedness;forsohadGodappointed,andsodidheunderstandhiswill,fromhisownpresentstateandcondition.Hencewas he instructed to dedicate to God, and to his ownmore immediatecommunionwithhim,onedayinaweeklyrevolution,whereinthewholelawofhiscreationwasconsummated,asapledgeandmeansofenteringeternallyintoGod'srest,whichfromhenceheunderstoodtobehisendandhappiness.Andforthesanctificationoftheseventhdayoftheweekprecisely,hehaditbyrevelation,orGod'ssanctificationofit;whichhaduntohimthenatureofapositive law,beingadeterminationof thedaysuiteduntothenatureandtenorofthatcovenantwhereinhewalkedwithGod.

21.Andbythissuperaddedcommandorinstitution,themindofmanwasconfirmed in the meaning and intention of his innate principles, andotherinstructionstothesamepurposeingeneral.Allthesethings,Isay,the last only excepted, was he directed unto in and by the innateprinciplesoflightandobediencewherewiththefacultiesofhissoulwerefurnished,everywaysuitedtoguidehiminthewholeofthedutyrequiredof him, and by the further instruction he had from the other works ofGod, andhis rest upon thewhole.And although, itmay be,we cannotnowdiscernhowinparticularhisnaturallightmightconductandguidehimto theobservanceofall these things,yetoughtwenot therefore todenythatsoitdid,seeingthereisevidenceinthethingsthemselves,andweknownotwellwhatthatlightwaswhichwasinhim;foralthoughwemay have some due apprehensions of the substance of it, from itsremaining ruins andmaterials in our lapsed condition, yetwe have noacquaintance with that light and glorious lustre, that extent of its

directivebeams,whichitwasaccompaniedwithal,whenitwasinhimashe came immediately from the hand of God, created in his image.Wehave lost more by the fall than the best and wisest in the world canapprehendwhilsttheyareinit,—muchmorethanmostwillacknowledge,whose principal design seems to be to extenuate the sin andmisery ofman;whichissuethnecessarilyinanundervaluationoftheloveandgraceof JesusChrist. But if a natural or carnalman cannot discern how theSpiritorgraceofthenewcovenant,whichsucceedsintotheroomofourfirstinnatelight,asuntotheendofourlivinguntoGod'sgloryinanewway,directsandguidesthoseinwhomitisuntotheobservanceofallthedutiesofit,letusnotwonderifwecannoteasilyandreadilycomprehendthe brightness, and extent, and conduct of that light which was suiteduntoanestateofthingsthatneverwasintheworldsincethefall,butonlyinthemanChristJesus;whosewisdomandknowledgeinthemindandwillofGodeventhereby,withouthissuperaddedpeculiarassistance,wemayratheradmirethanthinktounderstand.

22. Thus, then, were the foundations of the old world laid, and thecovenantofman'sobedienceestablished,whenall thesonsofGodsangfor joy, even in the first rest ofGod, and in the expression of it by thesanctificationofasacredrest,madetoreturnuntohimarevenueofgloryin man's observance of it. And on these grounds I do affirm that theweeklyobservationofadaytoGodforsabbathendsisadutynaturalandmoral,whichweareunderaperpetualandindispensableobligationunto,—namely, fromthatcommandofGod,which,beingapartof the lawofour creation, ismoral, indispensable, and perpetual. And these things,with the different apprehensions of others about them and oppositionsunto them,mustnowbe furtherexplainedandconsidered;andthatwenow enter upon,—namely, the consideration of the judgment andopinionsofothersaboutthesethings,withtheconfirmationofourown.

23. In the inquiry after the causes of the Sabbath, the first questionusually insisted on is concerning the nature of the law whereby itsobservation is commanded. This some affirm to be moral, some onlypositive,aswehaveshowedbefore.Andmanydisputestherehavebeenabout the true notion and distinction of laws moral and positive. Butwhereas these terms are invented to express the conceptions of men's

minds,andthatofmoral,atleast,includesnotanyabsolutedeterminatesense in themeaningof theword, thoseatvarianceabout themcannotimpose their sense and understanding of them upon one another; forseeingthisdenominationofmoral,applieduntoalaw,istakenfromthesubject-matterofit,whichisthemannersordutiesofthemtowhomthelaw is given, if any one will assert that every command of God whichrespects themanners ofmen, that is, of all men absolutely asmen, ismoral, I know not how any one can compel him to speak or thinkotherwise,forhehathhislibertytousethewordinthatsensewhichhejudgethmostproper.Andifitcanbeprovedthatthereisalaw,andeverwas, binding all men universally to the observation of a hebdomadalsacredrest,Ishallnotcontendwithanyhowthatlawoughttobecalled,whethermoralorpositive.Thiscontest,therefore,Ishallnotengageinto,though I have used, and shall yet further use, those terms in theircommonsenseandacceptation.MywayshallbeplainlytoinquirewhatforcethereisinthelawofourcreationuntotheobservationofaweeklySabbath, andwhat is superadded thereunto by the vocal declaration ofthewillofGodconcerningit.

24. And here, in the first place, it is generally agreed,—so that theoppositionuntoitisnotconsiderable,noranywaydeservingournotice,—thatinandbythelightofnature,orthelawofourcreation,sometimeoughttobeseparateduntotheobservanceofthesolemnworshipofGod;forbethatworshipwhatitwill,merelynatural,oranythingsuperaddedby voluntary and arbitrary institutions, the law for its observance isnatural,andrequiresthattimebesetapartfor itscelebration,seeingintimeitistobeperformed.Whentherewasbutonemanandwoman,thiswastheirduty;andsoitcontinuedtobethedutyoftheirwholeraceandposterity, in all the societies, associations, andassemblieswhereof theywerecapable.Butthefirstobjectofthislaworcommandistheworshipof God itself; time falls under it only consequentially and reductively.Whereforethelawofnaturedothalsodistinctlyrespecttimeitself;forweareboundtherebytoserveGodwithall that isours,andwith"the firstfruitsofour substance" in everykind.SomewhatofwhateverGodhathgivenuntousistobesetapartfromourownuse,andgivenupabsolutelytohim,asahomagedueuntohim,andanecessaryacknowledgmentofhim.Todenythis,istocontradictoneoftheprincipaldictatesofthelaw

ofnature;forGodhathgivenusnothingultimatelyforourselves,seeingweandallthatwehavearewhollyhis.Andtohaveanythingwhereofnopartassuchistobespentinhisservice,istohaveitwithhisdispleasure.Letanyoneendeavourtoassertandprovethisposition, 'NopartofourtimeistobesetaparttotheworshipofGodandhisserviceinaholyandpeculiar manner,' and he will quickly find himself setting up in a fullcontradictiontothelawofnature,andthewholelightoftheknowledgeofGodinhismindandconscience.Thosewhohaveattemptedanysuchthinghavedoneitunderthisdeceitfulpretence,thatallourtimeistobespent unto God, and every day is to be a Sabbath. But whereas,notwithstandingthispretence,theyspendmostoftheirtimedirectlyandimmediatelytothemselvesandtheirownoccasions,itisevidentthattheydo butmake use of it to robGod of thatwhich is his due directly andimmediately; for unto the holy separation of any thing unto God, it isrequiredaswell that itbe taken fromourselvesas that itbegivenuntohim. This, therefore, the law of our creation requires as unto theseparationofsomepartofourtimeuntoGod.Andifthisdothnotatfirstconsiderationdiscoveritselfinitsdirectivepower,itwillquicklydosoinitscondemningpower,uponacontradictionofit.Thusfar,then,wehaveattained.

25.Moreover,menaretoworshipGodinassembliesandsocieties,suchasheappoints,orsuchasbyhisprovidencetheyarecastinto.Thiswillnotbedenied,seeing it standsuponasgood,yea,betterevidence, thanthe associations of mankind for ends political unto their own good bygovernmentandorder,whichallmenconfesstobeadirectionofthelawofnature.ForwhatconcernsourlivingtoGodnaturallyisasclearinthatlightandconductaswhat concernsour livingamongourselves.Now,apartofthisworshipitisthatwehonourhimwithwhatbyhisgiftismadeours. Such is our time in this world. Nor can the worship itself beperformedandcelebratedinaduemannerwithoutthedesignationandseparationof some timeunto thatpurpose.And thereby, secondly, thisseparation of time becomes a branch of the law of nature, by animmediate,natural,andunavoidableconsequence.Andwhat isso isnoless to be reckoned among the rules of it than the very first notions orimpressionsthat itgivesusconcerningthenatureofanything,goodorevil; forwhatever reasoncaneduce fromtheprinciplesof reason, isno

less reason than those principles themselves fromwhence it is educed.Andwe aim at nomore from this discourse but that the separation ofsome time to theworshipofGod, according to theendsbefore insistedon, is reasonable; so that the contrary in its first conception isunreasonableandfoolish.Andthis,Isuppose,isevidenttoall;Iamsureby most men it is granted. Could men hereupon acquiesce in theauthorityandwisdomofGodindigitatingandmeasuringoutthatportionoftimeinallseasonsandagesofthechurch,theremightbeanaturalrestfromthesecontentionsaboutarestsacredandholy.However,Icannotbutadmireat the libertywhichsomementake,positively toaffirmandcontend that thecommand for theobservationof theSabbath,whenorhoweveritwasgiven,waswhollyumbratileandceremonial;forthereisthat in it confessedly, as its foundation, and that which all itsconcernmentsareeduced from,which isasdirectan impressiononthemindofmanfromthe lawofcreationasanyother instancethatcanbegiventhereof.

26.Upon this foundation, therefore,wemayproceed.And I say, in thenextplace,thatthestatedtimedirecteduntofortheendsofasacredrestunto God by the light and law of nature,—that is, God's commandimpressedonthemindofmaninandbyhisowncreation,andthatoftherestoftheworksofGod,intendedforhisdirectioninobedience,—is,thatit be one day in seven. For the confirmation hereof, what we havediscoursedconcerningthelawofcreationandthecovenantratifiedwithman therein is to be remembered. On the supposition thereof, theadvancement or constitution of any other portion of time, in the steadand to the exclusion thereof, as a determination and limitation of thetime required in general in the first instance of that law, is andwouldappearacontradictionuntoit.Godhavingfinishedhisworksinsixdays,andrestedontheseventh,givingmantherebyandthereintheruleandlawofhisobedienceandrewards,forhimtoassignanyothermeasureorportionoftimeforhisrestuntoGodinhissolemnworship,istodeclinetheauthorityofGodforthesakeofhisowninventions;andtoassignnoportionatalluntothatend,isopenlytotransgressaprincipaldictateofthe law of nature, as hath been proved. Neither this direction nortransgression, I confess,will evidentlymanifest themselves in themerelight of nature, as now depraved and corrupted; no more will sundry

instancesofitsauthority,unlessitsvoicebediligentlyattendedunto,anditslightcultivatedandimprovedinthemindsofmen,bytheadvantageofconsequentialrevelations,givenuntousforthatpurpose.For,thatbytheassistanceofScripture light, and rational considerations thencearising,wemaydiscovermanythingstobedictatesof,andtobedirecteduntoby,the lawofnature,whichthosewhoare leftuntothemereguidanceandconductofitcouldnotdiscoversotobe,maybeeasilyproved,fromtheopen transgression of it in sundry instances, which they lived andapprovedthemselves in,whoseemedmosttohave livedaccordinguntoit,andprofessedthemselvestobewiseinfollowingthelightandconductofreasoninallthings,aswasbeforeatlargediscoursed.Thepolytheismthatprevailedamongstthebestoftheheathens,theiropenprofessionoflivinguntothemselves,andseekingafter theirhappiness in themselves,with many other instances, make this evident. And if revelation, orScripture light,contributednomoreto thediscoveryof thepostulateofthelawofnature,butbyaremovalofthoseprejudiceswhichthemannerand fashion of the world amongst men, and a corrupt conversationreceivedby tradition fromonegeneration to another,had fixedonandpossessedtheirmindswithal,yetweretheadvantageswehadbyituntothis end unspeakable. Let, then, this help be supposed, and let ajudgment bemade of the injunctions of the law of nature rather by itscondemning rightandpower thanby itsdirective light (for that, inourlapsedestate,isabetterκριτήριονofitscommandsthantheother),andweshallfinditmanifestingitselfinthismatter.Foronthissupposition,let those who will not acknowledge that the separation of one day inseven is to be observed unto God for the ends declared, allowing theassertion before laid down of the necessity of the separation of somestatedtimetothatpurpose,fixtothemselvesanyothertimeinacertainrevolution of days, and they will undoubtedly find themselves pressedwith so many considerations from the law of their creation to thecontrary,aswillgivethemlittlerestorsatisfactionintheirmindsinwhattheydo.

27.Furthertomanifestthis,wemayinquirewhatisnecessaryuntoanydutyofobediencetowardsGod,toevinceittobearequisiteofthelawofourcreation.Andhereourdiligenceisrequired;foritmustbesaidagainexpressly, what was before intimated, that it is a childish mistake to

imagine that whatever is required by the law of nature is easilydiscernible,andalwaysknowntoall.Someofitsdirectionsitmaybeareso, especially such as are inculcated on the minds of men by theircommon interest and advantage. Such are "neminem lædere," and "jussuumcuiquetribuere."Butitisfarfrombeingtruethatallthedictatesofthelawofnatureandrequisitesofrightreasonareevidentandincapableof controversy,as theywouldhavebeenuntomanhadhecontinued inhisintegrity.Manythingstherearebetweenmenthemselves,concerningwhich,afterallhelpsandadvantages,andacontinuedobservationofthecourseoftheworlduntothisday,itisstilldisputedwhatisthesenseofthelawofnatureaboutthem,andwhereinorhowfartheybelonguntoit.Thelawofnationsamongthemselveswithrespectuntooneanother,onwhichisfoundedthepeaceandorderofmankind,isnothingbutthelawof nature, as it hath been expressed in instances, by the customs andusagesofthemwhoaresupposedtohavemostdiligentlyattendeduntoits directions. And how many differences, never to be determined bycommonconsent,thereareinandaboutthesethings,isknown;fortherearedegreesofevidenceinthethingsthatareofnaturallight.Andmanythingsthataresoareyetinpracticeaccompaniedwiththeconsiderationofpositivelaws,asalsoofcivilusagesandcustomsamongstmen.Anditis not easy to distinguish in many observances what is of the law ofnature,andwhatoflawpositive,orofusefulcustom.Butofthesethingswe have discoursed before in general. We are now to inquire what isrequisitetowarranttheascriptionofanythinguntothislaw.

28.And, (1.) It is required that it be congruousunto the lawofnature,andalltheotherknownprinciplesofit.Untousitmaybeenjoinedbylawpositive,orbeotherwisemadenecessaryforustoobserve;butitmustinitself, or materially, hold a good correspondency with all the knowninstancesof the lawofourcreation,and thismanifestedwithsatisfyingevidence, before its assignation thereunto. It is of natural light thatweshould obey God in all his commands; but this doth not cause everycommand of God to belong to the law of nature. It is, as was said,moreoverrequiredthereunto,thatitbeinitself,andthesubject-matterofit,congruousuntotheprinciplesofthatlaw,whereofthereisnothinginthingsmerelyarbitraryandpositive,settingasidethatgeneralnotionthatGod is tobeobeyed in all his laws,whichbelongsnot to this question.

Now,whenthiscongruityunto the lawofnatureorrightreason, in thematter of any lawor command, is discovered andmade evident, itwillgreatlydirectthemindinitsinquiryafteritswholenature,andmanifestwhat is superadded unto it by positive command. And this will not bedenieduntotheSabbath,itscommandandobservation.Lettheendsofitbeforelaiddownbeconsidered,andletthembecomparedwithanyotherguidances or directions whichwe have by natural light concerning ourlivingtoGod,andtherewillnotonlyaharmonyappearamongst them,butalsothattheycontributehelpandassistancetooneanothertowardsthesameultimateend.

29.(2.)Itisrequiredthatithaveageneralprincipleinthelightofnatureanddictatesofrightreason, fromwhence itmaybeeduced,orwhich itwill necessarily follow upon, supposing that principle rightly and dulyimproved.Itisnotenoughthatitbeatagreement,thatitnowayinterferewith other principles; itmust also have one of its own, fromwhence itdothnaturallyarise.Sodoththesecondcommandmentofthedecaloguebelongtothelawofnature.Itsprincipleliethinthatacknowledgmentofthe being of God which is required in the first; for therein is Godmanifestedtobeofthatnature,tobesuchabeing,thatitis,andmustbe,anabsurd,unreasonable,foolish,andimpiousthinginitself,implyingarenunciation of the former acknowledgment, to make any images orlimitedrepresentationsofhisbeing,or toadorehimanywayotherwisethanhimselfhathdeclared.Soisitherealso.TheseparationofastatedtimeuntothesolemnworshipofGodissofixedonthemindofman,byitsowninbredlight,asthatitcannotbeomittedwithoutopensinagainstitinthosewhohavenotutterlysinnedawayalltheefficacyofthatlightitself.However,thatthisisrequiredofusbythelawofourcreationmaybeprovedagainst all contradiction.Hence,whateverguiding,directing,determining, positive law may ensue or be superadded, about thelimitationofthistimesotobeseparated,itbeingonlytheapplicationofthisnaturalandmoralprinciple,astosomecircumstanceofit,ithindersnotbutthatthelawitselfconcerningitisofthelawofnature,andmoral;fortheoriginalpoweruntoobligationofsuchasuperaddedlawliesinthenaturalprinciplebeforementioned.

30. (3.)What all men are taught by the works of creation themselves,

their order, harmony, andmutual respect to each other,with referenceunto their duty towards God and among themselves, is of the law ofnature,although therebenotanabsolutedistinctnotionof it inbred intheminddiscoverable.Itisenoughthatthemindofmanissodisposedastobereadyandfittoreceivethediscoveryandrevelationofit.Forthevery creation itself is a lawuntous, and speaks out that duty thatGodrequirethofus towardshimself; forhehathnotonly soorderedall theworks of it that they should be meet to instruct us, or contain aninstructive power towards rational creatures, made in that state andconditionwhereinmanwascreated,whichwasbeforedescribed,whichhath in it the first notion of a law; but it was the will of God that weshould learn our duty thereby, which gives it its complement as a lawobliginguntoobedience.Andit isnotonlythusingeneral,withrespectuntothewholeworkofcreationinitself,buttheorderinganddisposalofthepartsofitisalikedirectiveandinstructivetothenatureofman,andhath the force of a lawmorally and everlastingly obligatory. Thus, thepre-eminenceofthemanabovethewoman,whichismoral,ensuesupontheorderofthecreation,inthatthemanwasfirstmade,and"thewomanfortheman,"astheapostleargues,1Cor.11:8,9,1Tim.2:12,13.Andallnationsoughttobeobligedhereby,thoughmanyofthem,throughtheirapostasy from natural light, knew not that either man or woman wascreated,but,itmaybe,supposedthemtohavegrownoutoftheearthlikemushrooms; and yet an effect of the secret original impression hereofinfluencedtheirmindsandpractices.Sothecreationofonemanandonewoman gave the natural law of marriage, whence polygamy andfornicationbecametransgressionsofthelawofnature.Itwillbehardtoprovethatabouttheseandthelikethingsthereisaclearandundoubtedprinciple of directive light in the mind of man, separate from theconsiderationoftheorderofcreation;butthereinalaw,andthatmoral,isgivenuntous,nottobereferreduntoanyotherheadoflawsbutthatofnature.Andhere,aswasbeforepleaded,thecreationoftheworldinsixdays,withtherestofGodontheseventh,andthatdeclared,givesuntoallmenaneverlastinglawofseparatingonedayinsevenuntoasacredrest;forhethatwasmadeintheimageofGodwasmadetoimitatehimandconformhimselfuntohim,Godinthisorderof thingssayingas itwereuntohim, 'What Ihavedone, inyour stationdoye likewise.'Especiallywas thismade effectual by his innate apprehension that his happiness

consistedinentering intotherestofGod,thepledgewhereof itwashisunquestionabledutytoembrace.

31.(4.)Inthisstateofthings,adirectionbyarevelation,inthewayofaprecept, for the due and just exercise of the principles, rules, anddocumentsbeforementioned, isso far fromimpeaching themoralityofanycommandorduty,asthatitcompletesthelawofit,withtheadditionofaformalobligatorypowerandefficacy.Thelightandlawofcreation,sofarasitwasinnate,orconcreatedwiththefacultiesofoursouls,andcompletingourstateofdependenceonGod,hathonlythegeneralnatureof a principle, inclining unto actions suitable unto it, and directing ustherein. The documents also that were originally given unto that lightfromwithout,bytheotherworksandorderof thecreation,hadonly intheirownnaturetheforceofaninstruction.ThewillofGod,andanactofsovereigntytherein,formallyconstitutedthemalaw.Butnow,manbeingmadetoliveuntoGod,andunderhisconductandguidanceinallthings,thathemightcometo theenjoymentofhim,noprejudicearisethunto,nor alteration is made in the dictates of, the law of creation, by thesuperadding any positive commands for the performance of the dutiesthat it doth require, and regulating of them, as to the especialmannerand ends of their performance. And where such a positive law isinterposedorsuperadded,itisthehighestfollytoimaginethatthewholeobligation unto the duty depends on that command, as though theauthorityofthelawofnatureweresupersededthereby,orthatthewholecommandabout itwerenowgrownpositiveandarbitrary; foralthoughthesame lawcannotbemoralandpositive in the samerespect, yet thesamedutymayberequiredbyalawmoralandalawpositive.It isthuswithmanyobservancesof thegospel.Wemay, forexample, instance inexcommunication,accordingtothecommonreceivednotionofit.ThereisapositivecommandinthegospelfortheexerciseofthesentenceofitinthechurchesofChrist.Butthishindersnotbutthatitisnaturalforallsocieties of men to exclude from their societies those that refractorilyrefuse to observe the laws and orders of the society, that it may bepreservedunto itsproperend.Andaccordingto theruleof thisnaturalequity,thatitshouldbeso,haveallrationalsocietiesamongstmen,thatknew nothing of the gospel, proceeded, for their own good andpreservation. Neither doth the superadded institution in the gospel

derogate from the general reason hereof, or change the nature of theduty,butonlydirect itspractice,andmakeapplicationof it to theusesandendsofthegospelitself.

32. Idonotplead that every law thatGodprescribesuntome ismoralbecausemy obedience unto it is amoral duty; for themorality of thisobediencedothnotarisefrom,nordependupon,theespecialcommandofit,which,itmaybe,ispositiveandarbitrary,butfromtherespectthatithathuntoourdependence,inallthingswhichwehavetodo,absolutelyanduniversallyonGod.ToobeyGodinallthingsisunquestionablyourmoral duty.Butwhen the substance of the command itself, that is, thedutyrequired,ismoral,theadditionofapositivecommanddothnowayimpeach itsmorality,norsuspend the influenceof that lawwhereon itsmorality doth depend. It is, therefore, unduly pretended by some, thatbecausethereisapositivecommandfortheobservationoftheSabbath,—supposingthereshouldbesuchacommandforthewholeofit,whichisnothing else but an explanation and enforcement of the originalmoralpreceptof it (as ineverystateof thechurchsomethingrelatingunto it,namely, the precise determination of the day itself in the hebdomadalrevolution, depended on a law positive),—therefore the law of it is notmoral.Itisnotso,indeed,sofarandinthatrespectwhereinitispositive;butitissofromitself,forthesubstanceofit,andantecedentlyuntothatpositive command. The whole law, therefore, of the Sabbath and itsobservation may be said to be moral-positive; which expression hathbeenusedbysomelearneddivinesinthiscase,andthatnotunduly.Foralawmaybesaidtobesoonadoubleaccount:—First,Whenthepositivepart of the law is declarative, and accumulative with respect unto aprecedentlawofnature,aswhensomeadditionsaremadetothedutiesthereinrequired,astothemanneroftheirperformance.Secondly,Whenthe foundationof adutyonly is laid in the lawofnature, but its entirepracticeisregulatedbyapositivelaw.Fromalltheinstancesinsistedon,itismanifestthatthelawofthesabbaticalobservationismoral,abranchof the law of nature, however it be enforced, directed, and the especialdayinsevenbelimitedanddetermined,bypositivecommand.

33.Thesethingsbymanyaredenied.TheywillnotgrantthatthereisanyruleordirectioninthelawofcreationforasacredrestuntoGodonone

dayinseven;fortheysaythatnosuch[rule]canbemadetoappearwiththatevidencewhich thecommonanticipationsof themindsofmenareaccompaniedwithal.Butthisobjectionhathbeensufficientlyobviatedbyaduestatingofthelawofnature,whichisnottobeconfineduntoinbrednatural anticipationsonly.And it is certain also that some say the verysameconcerningthebeingofGodhimself,andofthedifferencebetweengood and evil, namely, that there are no manifest and steadfastpresumptionsoftheminthemindofman;whichyethindersnotbutthatthe acknowledgment of a Divine Being, as also the difference that isbetweengoodandevil, isnatural, and inseparable from the facultiesofoursouls.HenceJulianinCyril.lib.v.con.Jul.joinsthefirstandfourthprecepttogether.Saithhe,Ποῖονἔθνοςἐστὶ,πρὸςτῶνθεῶν,ἔξωτοῦοὐπροσκυνήσεις θεοῖς ἑτέροις, καὶ τοῦ μνήσθητι τῶνΣαββάτων,ὁ μὴ τὰςἄλλαςοἴεταιχρῆναιφυλάττεινἐντολάς·—"Hesays"(andswears)"thatallnationsjudgedthatthecommandments"(ofthedecalogue)"oughttobekept, excepting the first, forbidding other gods, and the other ofrememberingtheSabbathtokeepit."Theonemayberejectedaswellastheother.

Besides, the lawofnature,as toanobligatory indicationofourduty, isnot, no, not in the extent insisted on, as comprising the objectivedocuments that are in the works and order of the creation, to beconsidered alone by itself in this matter, but in conjunction with thecovenant that it was the rule of; for whatever was required ofman byvirtue of that covenant was part of themoral law of God, or belongedunto the law of his creation. From allwhich the rest pleaded for to bemoraldotharise.Andconsideringthenatureofthisduty,withthedivinepositive directionwhereby its first practicewas regulated, and stood inneedsotobe,when"Godblessedtheseventhday,andsanctifiedit,"itismarvellous that the remaining light of nature about it should put forthitself by so many intimations as it doth, and in so many instances, toexpress the first impression that it had from God in this matter; for Ithinkwehavemanifestedthattheyaremany,andthosepleadableagainstanyprobabilityof contradiction. Inaword,wemay inall ages find thegeneralityofmankindfeeling,andasitweregropinginthedark,afterastatedsacredresttobeobserveduntoGod.Andhoweverthemostofmendestituteofdivinerevelationmissedtheseason,theends,andtheobject

ofthisrest,yettheywereplainlyinfluenceduntoalltheirstatedsacredorreligions solemnities,both feastsandabstinences,by the remaindersofan innate persuasion that such a rest was to be observed. Besides, weknowthat thepresent indicationsofnature,ascorrupt,areno justruleandmeasureofitsoriginalabilities,withrespectuntolivingtoGod.Andtheydobutwofullybewraytheirignoranceandimpudence,whobegintopleadthatourmindsorunderstandingswerenowayimpairedorworstedbythefall,butthattheprinciplesorabilities inthem,inreferenceuntoGod and ourselves, are the same as originally, and that unimpaired.Either suchmendesign to overthrow the gospel and grace of our LordJesusChrist,ortheyknownotwhattheysay,norwhereoftheydoaffirm.But hereofwe shall treat elsewhere, byGod's assistance.At presentweknow that the light of nature is so defective, or so impotent in givingindicationsofitself,thatmanynationsleftdestituteofdivinerevelation,or wilfully rejecting it, have lived and approved themselves in opentransgression of the law of it, as hath been showed. The apostle givessundry instances of that kind amongst them who most boastedthemselvestoattendtothedictatesofrightreason,Rom.1.Allidolaters,polygamists, fornicators, and those who constantly lived on spoil andrapine, approving themselves, or not condemning themselves in whattheydid,aretestimonieshereof.Thatalone,then,isnottobepretendedtobeof the lawofnaturewhichallmenacknowledgetobeapartof it;noriseverythingtoberejectedfromhavingaplacethereinwhichsomehave lived in a secure transgression of, and others say that it gives noindications of itself: but that is to be understood to belong thereuntowhich, by the diligent consideration of all means and advantages ofknowledge,may be found to be congruous to all the other known andallowed principles and maxims of it, and to have its foundation in it,beingwhatoriginallyGodbyanymeansinstructedournaturein,asthatwhich belonged unto our living unto him. And, it may be, amanmaysoonerlearnwhatisnaturaldutytoGod,inandfromcorruptednature,by the opposition that itwillmake unto its practice, as it is corrupted,thanbythelightandguidanceitwillgiveuntoitasnature.Itisalso,aswehaveobserved,morediscernibleinitsjudgingandcondemningwhatis done contrary unto it, than in directing unto what it did originallyrequire.

34. Having given evidence unto the morality of the Sabbath from theindicationsof it anddirectionsunto it in the light and lawofnature,—whichwillbefoundtobesuchasnottobebyanymodestorsobermancontemned,—weproceedtoaddthoseotherconsequentialconfirmationsofthesametruth,whichGodhathgivenusinthefollowingrevelationsofhis will about it. And, first, this gives no small countenance unto anapprehensionofanunchangeablemoralityinthelawoftheSabbath,thatinallestatesofthechurch,fromthefoundationoftheworld,undertheseveral covenants wherein it hath walked with God, and the variousdispensationsofthem,thereisafullevidencethatinthemallGodhathstillrequiredofhispeopletheobservationofasacredrestuntohimselfinahebdomadalrevolutionoftimeordays.Afullconfirmationhereof,withitsproofsandillustrations,thereaderwillfindatlargeinourexpositionofthefourthchapteroftheEpistletotheHebrews,sosoonasGodshallgiveanopportunitytohaveitcommunicateduntohim.AtpresentIshalltouchonlyontheheadsofthings.

35.Thatanyreligiousobservancehathbeenrequiredthroughallestatesof the church, having no foundation but only in arbitrary institution,cannotbeprovedbyanyonesingleinstance.Theinstitutionsofthestateofinnocency,inthemattersofthegarden,withthetreesoflifeandoftheknowledgeofgoodandevil,ceased,asallmenconfess,withthatestate.AndalthoughGoddidnotimmediatelyuponthesinofmandestroythatgarden,—no, nor it may be until the flood, leaving it as a testimonyagainst the wickedness of that apostate generation for whose sins theworldwasdestroyed,—yetwasneitheritnorthetreesofitofanyuse,orlawful tobeused,as toanysignificancy intheworshipofGod.Andthereason is, because all institutions are appendixes, and things annexeduntoacovenant;andwhenthatcovenantceaseth,orisbroken,theyareofnouseorsignificationatall.

36.Therewasanewstateof thechurcherectedpresentlyafter the fall,andthisalsoattendedwithsundrynewinstitutions,especiallywiththatconcerning sacrifices. In this church-state some alterationsweremade,andsundryadditionalinstitutionsgivenuntoitupontheerectionofthepeculiar church-state of the Israelites in the wilderness; which yethindered not but that itwas in general the same church-state, and the

same dispensation of the covenant, that the people of God before andafter the giving of the law enjoyed and lived under. Hence it was thatsundryinstitutionsofworshipwereequallyinforcebothbeforeandafterthegivingofthelawonmountSinai;asisevidentinsacrifices,andsomeotherinstancesmaybegiven.Butnow,whenthestateofthechurchandthedispensationofthecovenantcametobewhollyaltered,astheywerebythegospel,notanyoneoftheoldinstitutionswascontinued,ortobecontinued,buttheywereallabolishedandtakenaway.Nothingatallwastraducedoverfromtheoldchurch-states,neitherfromthatininnocencynor from that which ensued on the fall in all its variations, with anyobligatorypower,butwhatwasfoundedinthelawofnature,andhaditsforce from thence. We may then confidently assert, that what Godrequireth equally in all estates of the church, that is moral, and of aneverlastingobligationuntousandallmen.AndthisisthestateofmatterswiththeSabbathandthelawthereof.

37. Of the command of the Sabbath in the state of innocency we havebeforetreated,andvindicatedthetestimonygivenuntoit,Gen.2:2,3.Itwill,Godassisting,befurtherdiscoursedandconfirmedinourexpositionofthefourthchapteroftheEpistletotheHebrews.Theobservationofitbyvirtueofitsoriginallawandcommand,beforethepromulgationofthedecalogue in Sinai, or the first wilderness observation of the Sabbath,recorded on the occasion of giving manna, hath also been beforeconfirmed. Many exceptions, I acknowledge, are laid in against thetestimoniesinsistedonfortheproofofthesethings;butthosesuchas,Isuppose, are not able to invalidate them in the minds of men void ofprejudice.Andthepretenceoftheobscuritythatisinthecommandwillbeeasilyremoved,bytheconsiderationofanotherinstanceofthesameantiquity.Allmen acknowledge that a promise of Christ, for the objectandguideofthefaithoftheancientpatriarchs,wasgiveninthosewordsofGodimmediatelyspokenuntotheserpent,Gen.3:15,"Iwillputenmitybetweentheeandthewoman,andbetweenthyseedandherseed;itshallbruisethyhead,andthoushaltbruisehisheel."Thewordsinthemselvesseemobscureuntoanysuchendorpurpose.Butyet there is such lightgivenintothem,andthemindofGodinthem,fromthecircumstancesoftime,place,persons,occasion, from thenatureof the things treatedof,fromthewholeensuingeconomy,ordealingofGodwithmen,revealedin

theScripture, as thatno sobermandoubtsof thepromissorynatureofthosewords,nor of the intentionof them in general, nor of thepropersubject of the promise, nor of the grace intended in it. This promise,therefore,wastheimmediateobjectofthefaithofthepatriarchsofold,thegreatmotiveandencouragementuntoandoftheirobedience.Butyetitwillbehard,fromtherecordsofScripture,toprovethatanyparticularpatriarchdidbelievein,trust,orpleadthatpromise,whichyetweknowthat they did all and every one; nor was there any need, for ourinstruction,thatanysuchpracticeoftheirsshouldberecorded,seeingitisageneralrulethatthoseholymenofGoddidobserveanddowhateverhe did command them.Wherefore, from the record of a command,wemay conclude unto a suitable practice, though it be not recorded; andfroma recordedapprovedpractice,on theother side,wemayconcludeunto the command or institution of the thing practised, though it benowhere plainly recorded. Let unprejudicedmen consider thosewords,Gen. 2:2, 3, and they will find the command and institution of theSabbath as clear and conspicuous in them, as the promise of grace inChristisinthosebeforeconsidered,especiallyastheyareattendedwiththe interpretation given of them in God's following dealings with hischurch.Andtherefore,althoughparticular instancesoftheobedienceofthe old patriarchs in this part of it, or the observation of the Sabbath,couldnotbegivenandevinced,yetweoughtnomoreonthataccounttodeny that they did observe it, thanwe ought to deny their faith in thepromisedSeed,because it isnowhereexpresslyrecorded in thestoryoftheirlives.

38.Underthelaw,—thatis,afterthegivingofitinthewilderness,—itisgrantedthattheportionoftimeinsistedonwaspreciselyrequiredtobededicateduntoGod,although,itmaybe,forsomeages,itwillbehardtomeetwitharecordedinstanceofitsobservation;butyetnonedarestakeanycountenancefromthencetoquestionwhetheritwassoobservedorno.

All, therefore, is secure unto the great alteration that was made ininstituted worship under the gospel. And to proceed unto that season,there is no practice in any part of God's public worship that appearsearlier in the records of the New Testament, as to what was peculiar

thereunto,thantheobservationofonedayinsevenforthecelebrationofit.Hereofmoremustbespokenafterwards.Somesay, indeed, that theappointmentofoneday inseven,andthat the firstdayof theweek, forthe worship of God, was only a voluntary agreement, or a matterconsented unto by the apostolical or first churches, merely εὐταξίαςgratia,ortokeepgoodorderanddecorumamongstthem,withoutrespectuntoanymoralcommandofGodtothatpurpose.Thistheysaydirectlywith respect to the first day of the week, or the Lord's day, and itsreligiousobservation.Butthosewhoappointthefirstdayofeveryweekto be so observed, do without doubt appoint that that should be theconditionofonedayinseven.Now,Icouldinclinetothisapprehension,if,besidessundryotherinvinciblereasonsthatlieagainstit,Ididnotfindthat God had always before, in all states of the church from thefoundationoftheworld,invariablyrequiredtheobservationofonedayinseven;andIknownoreasonwhywhathadbeenobservedallalongsofaruponhisownauthority,hewouldhaveobserved still, butno longeronhiscommand,butontheinventionandconsentofmen.Hadthereligionsobservanceofoneday insevenbeenutterly laidasideandabolished, itwouldandoughttohavebeenconcludedthatthelawofitwasexpiredinthecrossofChrist,aswerethoseofcircumcision,thesacrifices,andthewhole temple-worship; but to have this observation continued by thewholechurch, inandunder theapprobationofGod,whereofnoneeverdoubted, by a reassumption of it through the authority of the church,afterGodhadtakenoffhisownfromit,isamostvainimagination.

39.Idisputenotofwhatthechurchmayappoint,forgoodorder'ssake,to be observed in religious assemblies; but this I dare say confidently,that no church nor churches, not all the churches in the world, havepowerbycommonconsenttoordainanythingintheworshipofGod,asapartofit,whichGodhadonceordained,commanded,andrequired,butnowunderthegospelceasethsotodo,ascircumcisionandsacrifices.Butthisisthestateofthereligiousobservanceofonedayinseven!Nonecandeny but that formerly it was ordained and appointed of God. And itshouldseem,accordingtothisopinion,thathetookofftheauthorityofhis own command, that the sameobservancemight be continuedupontheauthorityofthechurch."CredatApella!"Neitherdothefootstepsofthe occasion of any such ecclesiastical institution appear anywhere on

recordintheScripture,whereallthingsofanabsolutenewandarbitraryinstitution,whetheroccasionalordurable,are takennoticeof.There is,indeed,mentionmade,and that frequently,of the firstdayof theweekbeingsetapartfortheassemblingofbelieversfortheworshipofGod,andasolidreasonisinsinuatedwhythatespecialdayinparticularoughtsotobe; but why one day in seven should be constantly observed to thepurpose mentioned, no reason, no account is given in the NewTestament,otherthanwhymenshouldnotlieorsteal.Norhathanymana ground to imagine that there was an intercision of a sabbaticalobservance,bytheinterpositionofanytime,betweentheobservationofthe seventh day and of the first of the week, for the same ends andpurposes, though not absolutely in the same manner. If there be anyindications,proofs,evidences, that the firstchurchescontinuedwithoutthe observation of one day in seven, after they desisted from having areligiousrespectuntotheseventhday,beforetheyhadthesameregardtothefirstoftheweekuntothispurpose,Iwishtheymightbeproduced,fortheywouldbeofgoodweight inthismatter;butasyetnosuchthingismadetoappear.Foriftheobligationofthepreceptforobservingonedayinseven,asasacredresttoGod,maybesuspendedinanychangeoftheoutward stateandconditionof the church, it cannotbeesteemed tobemoral. I speaknotof the actual observanceof the thing commanded,—which,formanycauses,mayoccasionallyandtemporarilybesuperseded,—butoftheobligingforceandpowerinthecommanditself,which, if itbemoral,isperpetual,andnotcapableofinterruption.Now,testimonieswehavethatsundrypersons,notsufficiently instructedinthe libertyofthe gospel and the law of its obedience, observed both the days, theseventhandthefirst,—yea,itmaybethatforawhilesomeobservedtheone day, and some the other; but that any Christians of old thoughtthemselves de facto set at liberty from the religious observation of oneday inseven, thisneither isnorcanbeproved.Thispractice, then,wasuniversal, and that approved of God, as we shall see afterwards andfurther in another discourse, nowmore than once directed unto. Now,whatcananymanconceivetobethegroundofthisunvariablenessinthecommandedandapprovedobservationofonedayinseven,inallstates,conditions,andalterations, inandofthechurch,butthatthecommandfor it is part of the moral, unchangeable law? Hereby, therefore, it isconfirmeduntousso tobe.And, indeed, ifeverystateof thechurchbe

founded in an especial work of God, and his rest thereon andcomplacencytherein,asapledgeortestimonyofgivinghischurchrestinhimself,aselsewhereshallbe fullyconfirmed,asabbaticalrestmustbenecessary unto the church in every state and condition. And althoughabsolutely another day might have been fixed on under the newtestament,andnotoneinahebdomadalrevolution,becauseitspeculiarworkswerenotpreciselyfinishedinsixdays,yetthatseasonbeingbeforefixedanddeterminedbythelawofcreation,noinnovationnoralterationwouldbeallowedtherein.

40.Thereisyetremainingthatwhichisprincipallytobepleadedinthiscause, andwhich of itself is sufficient to bear theweight of thewhole.Now, this is the place which the command for the observation of aSabbath untoGod holds in the decalogue. Concerning this we have nomoretoinquire,butwhetherithaveobtainedastationthereininitsownright,orwereonsomeotheroccasionadvancedtothatprivilege:forifitbefreeofthatsocietyinitsownright,orontheaccountofitsoriginandbirth, the morality of it can never be impeached; if it had only anoccasionalinteresttherein,andhelditbyaleaseoftime,itmayerethisbe long since disseized of it. Now, we do not yet dispute whether theseventhdayprecisely be ordained in the fourth commandment, anddotakeupthewholenatureofit,astheonlysubjectofit,andonlyrequiredinit.Only,Itakeitforgrantedthattheobservationofonedayinsevenisrequired in the command; which is so, because the seventh day, or aseventhdayinaseptenaryrevolution,isexpresslycommanded.

41.Itis,indeed,bymanypretendedthatthecommandfirstlyanddirectlyrespecteththeseventhdayprecisely,andonedayinsevennootherwisethan as it necessarily follows thereon; for where the seventh day isrequired,oneinsevenissoconsequentially.Andtheywhothuspretendhaveadoubledesign, theoneabsolutely contradictory to theother: forthose do so who from thence conclude that the seventh day preciselycomprising the whole nature of the Sabbath, that day is indispensablyand everlastingly to be observed; and those do so who, with equalconfidence, draw their conclusion to the utter abolition of the wholeSabbath and the law of it, in the taking away of the seventh day itself.Suchdifferentapprehensionshavemenoftheuseandimprovementthat

may bemade of the same principles and concessions. For those of thelattersorthopethatiftheycanprovetheobservationoftheseventhdayprecisely,andnotoneofsevenbutonlyconsequentially,tobethewholeofwhatisintendedinthefourthcommandment,byvirtueoftheapostle'srule,Col.2:16(towhichpurposeheoftenelsewhereexpressethhimself),theyshallbeabletoprovethatitisutterlyabolished.Thoseoftheothersort suppose that, if they can make this to be the sense of thecommandment,theyshallprevailtofixaperpetualobligationonallmenfromthenceuntotheobservationof theseventhdayprecisely,althoughthewordsoftheapostleseemtolieexpresslyagainstit.

42.Butthesuppositionitself thatbothpartiesproceeduponisnotonlyuncertain,butcertainlyfalse;fortheveryorderofnatureitselfdisposeththese things into that series and mutual respect which can never beinterrupted. The command is about the separation of time unto theserviceofGod.Thishetacitlygrants,norwilldeny,ifhebepressed,whocontendsfortheseventhday.Here,therefore,itisnaturalandnecessarythattimebeindefinitelyconsideredandrequired,antecedentlyuntothedesignationandlimitationoftheportionoftimethatisrequired.Thistheorderofnature requireth; for if itbe time indefinitely that is limited inthecommanduntotheseventhday,timeindefinitelyisthefirstobjectofthatlimitation.Andthecaseisthesamewithreferenceuntoonedayinseven.Thisalsohath,andmusthave,anaturalpriorityuntotheseventhday; for the seventh day is one day of the seven. And these things areseparable. Some part of timemay be separated unto religiousworship,and yet not one day in seven, but any other portion, in a certainrevolution of days, weeks, months, or years, if there be not a distinctreason for it. And one day in sevenmay be so separated, wherein theseventh day preciselymay have no interest. And these things the verynature of them doth assert, distinguish, and determine. Whatevermorality, therefore, or obligation unto a perpetual observance, can befancied by any to be in the command as to the seventh day, it is butconsequentialunto,dependentupon,andseparablefrom,thecommandanddutyfortheobservanceofonedayinseven.Andthissufficethastoourpresentpurpose;forIdonotyettreatwiththemwhocontendforthepreciseobservationoftheseventhdaynowunderthegospel.Itisenoughthat herewe prove that the fourth commandment requireth the sacred

observationofonedayinseven,andthatsofaras itdothsoit ismoralandunchangeable.

43.Allmen,aswehaveoftenobserved,doallowthatthereissomethingmoralinthefourthcommandment,namely,thateithersomepartofitorthegeneralnatureof it is so. Idonot, therefore,wellunderstand themandhimoflatewhohavepleadedthattheseventhdayonlyisrequiredinthatcommand,andyet that thisseventhdaywasabsolutelyceremonialand typical, being accordingly abolished. The consistency of theseassertions doth not yet appear untome; for if thewholematter of thecommandbeceremonial,thecommanditselfmustneedsbesoalso.Forarelief against this contradiction, it is said that the morality of thiscommand consists in this, that we should look after and take up ourspiritual rest inGod.But thiswillnot allow that it shouldbeadistinctcommandmentofitself,distinguishedfromalltherestofthedecalogue,norindeedscarcelyfromanyoneofthem;fortheprimitiveendofallthecommandmentswastodirectusandbringusuntorestwithGod,—ofthefirst table immediately,andof thesecond inandby theperformanceofthedutiesofitamongourselves.Andofthefirstpreceptthisisthesum;so that it is unduly assigned to be the peculiarmorality of the fourth,insteadof thesolemnexpressionof that restasourendandhappiness.Neitheristhereanywaypossibletomanifestanespecialintentioninandofany law, that isnot found in this.Thewordsand letterof it, in theirproper and only sense, require a day, or an especial season, to beappointedforasacredrest;andsodoththenatureofreligiousworship,whichundoubtedly isdirected therein; the restofGod,proposed in thecommandasthereasonof it,whichwasontheseventhday,aftersixofworking,requireththesameintentioninthewords;sodothalsotheexactlimitationof timementioned in it:all incompliancewith theorderandplace that it holds in the decalogue, wherein nothing in general is leftunrequired in the natural and instituted worship of God, but only thesettingapart,with thedeterminationand limitation,of some timeuntothesolemnobservationofit.Few,therefore,haveeverdeniedbutthatthemorality of this command, if it be moral, doth extend itself unto theseparationofsomepartofourtimetothesolemnrecognisingofGodandoursubjectionuntohim;andthisintheletterofthelawislimited,onthereasons before insisted on, unto one day in seven, in their perpetual

revolution.Thesoleinquiry,therefore,remainingis,whetherthispreceptbemoralorno,andsocontinuetobepossessedofapowerperpetuallyobligatory to all the sons of men. And this is that which we are nowinquiringinto.

44. Here, therefore, we must have respect unto what hath beendiscoursedconcerningthesubject-matterofthepreceptitself;forifthatbenotonly congruous to the lawofnature,but that alsowhich,by thecreationofourselvesandallotherthings,wearetaughtandobligeduntotheobservationof,thelawwherebyitisrequiredmustbemoral.Forthedescriptiveordistinctiveterm,"moral,"dothfirstbelonguntothethingsthemselvesrequiredbyanylaw,andthencetothelawwherebytheyarecommanded.If,then,wehaveprovedthatthethingitselfrequiredinthefourthcommandment,orthereligiousobservationofasacredrestuntoGod,fortheendsmentioned,intheperiodicalrevolutionofsevendays,isnaturalandmoral,fromtherelationthatithathuntothelawofcreation,then there can be no question of themorality of that command.Whathathbeenperformedtherein is leftunto the judgmentof thesoberandjudicious readers; for noman can bemore remote from a pertinaciousadherence to his own sentiments, or a magisterial imposition of hisjudgment and apprehensions upon the minds, thoughts, or practice ofothermen, thanIdesire tobe.Forhoweverwemaypleaseourselves inourlight,knowledge,learning,andsincerity;yet,whenwehavedoneall,theyarenotconstitutedofGodtobetheruleormeasureofothermen'sfaith,persuasions,apprehensions,andconversations.Andothers,whom,forsomedefects,—atleastsosupposedbyus,—wemaybeapttodespise,maybeyettaughtthetruthofGodinthingswhereinwemaybeoutoftheway.That,then,whichwehavetodointhesecases,isfirsttoendeavourafter a full persuasion in our own minds; then to communicate theprinciples of reason and Scripture testimony which we ground ourpersuasionuponuntoothers;labouringwithmeeknessandgentlenesstoinstructthemwhomweapprehendtobeoutoftheway;sosubmittingthewhole to the judgmentofall that fear theLord,andshall takenoticeofsuchthings.AndtheseruleshaveI,andshallIattendunto,asabhorringnothingmore thanaproud,magisterial imposingofourapprehensionsandinclinationsonthemindsandpracticesofothermen;whichIjudgefarmoreintolerableinparticularpersonsthaninchurchesandsocieties,

—inbothcontrarytothatroyallawofloveandlibertywhichallbelieversought towalkby.And therefore,aswesaid,whathathbeenspokenonthis subject, or shall yet further be added, I humbly submit to thejudgmentofthesoberandindifferentreaders;onlyassuringthemthatIteachasIhavelearned,speakbecauseIbelieve,anddeclarenothingbutwhereofIamfullypersuadedinmyownmind.

45.Thenatureofthedecalogue,andthedistinctionofitspreceptsfromall commands, ceremonial orpolitical, comesnowunder consideration.The whole decalogue, I acknowledge, as given on mount Sinai to theIsraelites,hadapoliticaluse,asbeingmadetheprincipalinstrumentorruleofthepolityandgovernmentoftheirnation,aspeculiarlyundertherule ofGod. It had aplace also in that economyordispensationof thecovenantwhichthatchurchwasthenbroughtunder;wherein,byGod'sdealingwiththemandinstructingofthem,theyweretaughttolookoutafterafurtherandgreatergoodinthepromisethantheywereyetcometotheenjoymentof.Hencethedecalogueitself,inthatdispensationofit,wasaschoolmasteruntoChrist.Butinitself,andmateriallyconsidered,itwaswholly,andinallthepreceptivepartsofit,absolutelymoral.Some,indeed, of the precepts of it, as the first, fourth, and fifth, have eitherprefaces, enlargements, or additions, which belonged peculiarly to thethenpresentand future stateof that church in the landofCanaan;butthese especial applications of it unto them changenot thenature of itscommands or precepts, which are all moral, and, as far as they areesteemed to belong to thedecalogue, areunquestionably acknowledgedso tobe.Letus, therefore, consider thepleas formorality in the fourthcommand upon the account of its interest in the decalogue, and themanifestevidencesofthatinterest.As,therefore,thegiving,writing,use,anddisposalofthedecalogue,werepeculiaranddistinctfromthewholesystemoftherestofthelawsandstatutes,which,beingwithitgiventothe church of Israel, were either ceremonial or judicial; so the preceptconcerning the Sabbath, or the sacred observance of one day in seven,hathanequalsharewiththeothernineinalltheprivilegesofthewhole;as,—

(1.)ItwasspokenimmediatelybythevoiceofGod,inthehearingofallthepeople,Exod.20:1,whereasalltheotherlaws,whetherceremonialor

judicial, were given peculiarly toMoses, and by him declared unto therestofthepeople.Whatweightislaidhereon,seeExod.19:10,11,17,18;Deut.4:33,34,33:2:intheformerwhereoftheworkitselfisdeclared;inthe latter, a distinguishing greatness and glory, above all otherlegislations,isascribeduntoit.Anditisworththeinquirywhatmightbethecauseofthisdifference.NootherappearstomebutthatGodtherebydeclared that the law of the decalogue belonged immediately andpersonallyuntothemallandeveryone,upontheoriginallightofthelawofnature,whichitdidrepresentandexpress;whereasalltheotherlawsandstatutesgivenunto themby themediationofMosesbelongeduntothatpeculiarchurch-stateandeconomyofthecovenantwhichtheywerethen initiated into, and which was to abide unto the time of thereformation of all things by Jesus Christ. And here it may beremembered,andsoinalltheensuinginstances,thatwehaveprovedthematter of this command to be, first, the separation of some timeindefinitely to theworship ofGod, and then the limitationof that timeuntoonedayinseven;forthisitrequires,ornothingatallwhichshouldbe peculiar unto a distinct precept is required in it, as we have beforemanifested. And this one consideration alone is sufficient to evince itsmorality.

(2.)Thiscommand,asalltherestofthedecalogue,waswrittentwicebythe finger of God in tables of stone. And hereof there was a doublereason:—First, That it was a stable renovation and objectiverepresentationof that law,whichbeing implantedon theheartofman,and communicated unto him in his creation, was variously defaced;—partlybythecorruptionandlossofthatlight,throughtheentranceofsin,which should have guided us in the right apprehension andunderstandingofitsdictates,andoftheobediencethatitrequired;partlythroughalongcourseofacorruptconversation,whichtheworldhad,inthe pursuit of the first apostasy, and according to the principles of it,plungeditselfinto.Godnowagainfixedthatlawobjectively,inawayofdurable preservation, which in its primitive seat and subject was soimpairedanddefaced.Andhereoftheadditionsmentioned,withpeculiarrespect unto the application of the whole, or any part of it, unto thatpeople,were no impeachment, as is acknowledged in the preface givenunto them all containing amotive unto their dutiful observance of the

whole. And hence this lawmust necessarily be esteemed a part of theantecedentlawofnature;neithercananyotherreasonbegivenwhyGodwroteithimselfwiththoseandonlythosethatareso,intablesofstone.Secondly,Thiswasdoneas an emblem that thewholedecaloguewasarepresentation of that law which, by his Spirit, he would write in thefleshy tables of thehearts of his elect.And this iswell observedby thechurchofEngland,which,after thereadingof thewholedecalogue, thefourth command among the rest, directs the people to pray that Godwouldwritealltheselawsintheirhearts.Now,thisconcernethonlythemorallaw;foralthoughobedienceuntoallGod'sceremonialandtypicalinstitutions,whilst theywere in force,wasmoral, andapartof the lawwritten in the heart, or required in general in the precepts of the firsttable of the decalogue, yet those laws themselves had no place in thepromiseofthecovenantthattheyshouldbewritteninourhearts;forifitshould be so, especial grace would be yet administered for theobservationofthoselawsnowtheyareabolished,whichwouldnotonlybe vain and useless, but contradictory to thewhole design of the gracebestoweduponus,whichistobeimprovedinadueandgenuineexerciseofit.NeitherdothGodbestowanygraceuponmenbutwithalherequirestheexerciseofitattheirhands.If,then,thislawwaswrittenintablesofstonetogetherwiththeothernine,thatwemightprayandendeavourtohaveitwritteninourhearts,accordingtothepromiseofthecovenant,itis, and must be, of the nature of the rest,—that is, moral, andeverlastinglyobligatory.

(3.) As all the rest of the moral precepts, it was preserved in the ark,whereasthelawofceremonialordinances,writtenbyMoses,wasplacedinabookbythesideoftheark,separablefromit,orwhenceitmightberemoved.Thearkonmanyaccountswascalled"thearkofthecovenant;"whereof,Godassisting, Ishall treatelsewhere.Oneof themwas, that itcontained in it nothing but that moral law which was the rule of thecovenant.AndthiswasplacedthereintomanifestthatitwastohaveitsaccomplishmentinHimwhowas"theendofthelaw,"Rom.10:3,4;forthearkwiththepropitiatorywasatypeofJesusChrist,chap.3:25.Andthereasonofthedifferentdisposal,ofthemorallawintheark,andoftheceremonial in a book by the side of it, was to manifest, as theinseparableness of the law from the covenant, so the establishing,

accomplishment, and answering of the one law in Christ, with theremovalandabolishingoftheotherbyhim.Asforthelawkeptintheark,thetypeofhim,hewastofulfilitinobedience,toansweritscurse,andtorestoreituntoitsproperuseinthenewcovenant,—notthatwhichithadoriginally,whenitwasitselfthewholeofthecovenant,butthatwhichthenature of it requires, in the moral obedience of rational creatures,whereof it is a complete and adequate rule,—when the other law wasutterlyremovedandtakenaway.AndifthathadbeentheendwhereuntothelawoftheSabbathhadbeendesigned,haditbeenabsolutelycapableofabolitioninthisworld,ithadnotbeensafeguardedinthearkwiththeother nine,which are inseparable fromman's covenant obedience untoGod,buthadbeenleftwithotherceremonialordinancesatthesideoftheark,inareadinesstoberemoved,whentheappointedtimeshouldcome.

(4.) God himself separates this command from them which wereceremonial in their principal intention andwhole subject-matter,whenhecallsthewholesystemofpreceptsinthetwotablesbythenameoftheten words or commandments: Deut. 10:4,םויב שאה ךותמ רהב םכילא הוהי רבד רשא םירבדה תרשע תאלהקה ;—"Those ten words,

whichtheLORDspakeuntoyouinthemountoutofthemidstofthefireinthedayoftheassembly."Noconsideringpersoncanreadthesewords,buthewillfindamostsignalemphasisintheseveralpartsofthem."Thedayoftheassembly," להקה םוי , is thatwhichtheJewssocelebrateunderthe name of "the station in Sinai;" the day that was the foundation oftheir church-state,when they solemnly covenantedwithGod about theobservationofthelaw,Deut.5:24–27.AndtheLordhimselfspakethesewords,—that is, in an immediate and especial manner; which is stillobservedwhereanymentionismadeofthem,asExod.20:1,Deut.5:22,and 10:4. And saith Moses, "He spake them unto you,"—that is,immediatelyunto"all theassembly,"Deut.5:22;where it isadded,thathespakethem"outofthemidstofthefire,ofthecloud,andofthethickdarkness,withagreatvoice,"(thateveryindividualpersonmighthearit:)"and he added no more." He spake not one word more, gave not oneprecept more immediately unto the whole people, but the wholesolemnity,offire,thunder,lightning,earthquake,andsoundoftrumpet,immediatelyceasedanddisappeared;whereonGodenteredonhistreaty

with Moses, wherein he revealed unto him and instructed him in theceremonial and judicial laws, for the use of the people, who had nowtaken upon themselves the religious observance of what he should sorevealandappoint.Now,asthewholedecaloguewasherebysignalized,andsufficientlydistinguishedfromtheotherlawsandinstitutionswhichwere of another nature, so, in particular, this precept concerning theSabbath is distinguished from all those which were of the Mosaicalpedagogy, in whose declaration Moses was the mediator between Godandthepeople.Andthiswasonlyupontheaccountofitsparticipationinthesamenaturewiththerestof thecommands,however itmayanddocontain something in it that was peculiar to that people, as shall beshowedafterwards.

(5.)Whereas there is a frequentoppositionmade in theOldTestamentbetweenmoralobedienceandtheoutwardobservanceofordinancesofamere arbitrary institution, there is no mention made of the weeklySabbathinthatcase,thoughallceremonialinstitutionsareinoneplaceorotherenumerated. It is true, Isa. 1:13, theSabbath is joinedwith thenewmoons, and its observation rejected in comparisonofholiness andrighteousness;butasthisisexpoundedinthenextversetobeintendedprincipally of the appointed annual feasts or sabbaths, so we do grantthat the Sabbath, as relating unto temple-worship, there intended anddescribed,hadthataccompanyingitwhichwaspeculiartotheJewsandceremonial,asweshallshowhereafter.ButabsolutelytheobservationoftheSabbathisnotopposedunto,norrejectedincomparisonof,otheroranymoralduties.

(6.)TheobservationoftheSabbathispressedonthechurchonthesamegrounds and with the same promises as the greatest and mostindispensablemoralduties,andtogetherwiththemopposeduntothosefastswhichbelongeduntoceremonialinstitutions.Tothispurposeisthenatureanduseofitatlargediscoursed,Isa.58:6–14.

46.Now,itisassuredlyworthourinquirywhatarethejustreasonsofthepreferenceoftheSabbathaboveallpositiveinstitutions,bothbytheplacegivenuntoitinthedecalogue,asalsoontheaccountoftheotherespecialinstancesinsistedon.Supposethecommandofittobeceremonial,andoneof thesetworeasons,orbothof them,mustbeallegedas thecause

hereof.Forthisexaltationofitmustariseeitherfromtheexcellencyofitinitselfandservice,ortheexcellencyofitssignification,orfrombothofthemjointly.Butthesethingscannotbepleadedormadeuseofuntothepurpose intended. For the service of it, as it was observed among theJews, it is now earnestly pleaded that it consisted inmere bodily rest;whichisscarcelytobereckonedasanypartofdivineserviceatall.Whatisfurtherinitissaidtobeonlyamerecircumstanceoftime,notinanythingbetterthanthatofplace,whichhadanarbitrarydeterminationalsoforaseason.Itcannot,therefore,bethusexaltedandpreferredaboveallotherordinancesofworshipupon theaccountof its service, seeing it isapprehended to be only a mere adjunct of other services; which werethereforemoreworthy than it,asevery thingwhich is for itself ismoreworthythanthatwhichisonlyforanother.Andtakeitabsolutely,placeisamorenoblecircumstancethantimeinthiscase,consideringthatplace,beingdeterminedbyanarbitraryinstitutioninthebuildingofthetemple,becamethemostgloriousandsignificantpartofdivineworship;yethaditnoplaceinthedecalogue,butonlyintheSamaritancorruptionaddedunto it. Itmust thereforebeupontheaccountof itssignificationthat itwasthuspeculiarlyexaltedandhonoured;forthedignity,worth,anduseof all ceremonial institutions depended on their significancy, or theirfitnessandaptnesstorepresentthethingswhereoftheyweretypes,withthe especial worth of what they did peculiarly typify. And herein theSabbath,evenwiththeapplicationithaduntotheJudaicalchurch-state,cameshortofmanyotherdivineservices,especiallythesolemnsacrifices,whereintheLordChrist,withallthebenefitsofhisdeath,was,asitwere,evidentlysetforthcrucifiedbeforetheireyes.Neither,therefore,ofthesereasons,norbothoftheminconjunction,canbepleadedasthecauseofthemanifoldpreferenceoftheSabbathaboveallceremonialinstitutions.Itremaineth,therefore,thatitissolelyupontheaccountofitsmorality,andtheinvariableobligationthencearisinguntoitsobservation,thatitissojoinedwiththepreceptsofthesamenature;andsuchwehavenow,asIsuppose,sufficientlyconfirmedittobe.

47.Icannotbutjudgeyetfurther,thatinthecautiongivenbyourSaviourunto his disciples, about praying that their flight should not be on theSabbathday,Matt.24:20,hedothdeclarethecontinuedobligationofthelawoftheSabbath,asamoralprecept,uponall.Itisansweredbysome,

thatitistheJudaicalSabbathalonethatisintended,whichheknewthatsomeofhis owndiscipleswouldbe kept for a season inbondageunto.Fortheease,therefore,oftheirconsciencesinthatmatter,hegivesthemthis direction. But many things on the other side are certain andindubitable, which render this conjecture altogether improbable: for,—(1.) All real obligation unto Judaical institutions was then absolutelytakenaway;anditisnottobesupposedthatourLordJesusChristwouldbeforehand lay inprovision for theedificationof anyofhisdisciples inerror. (2.) Before that time came they were sufficiently instructeddoctrinallyinthedissolutionofallobligationinceremonialinstitutions.ThiswasdoneprincipallybyStPaul,inallhisepistles,especiallyinthatunto the Hebrews themselves at Jerusalem. (3.) Those who may besupposed to have continued a conscientious respect unto the JudaicalSabbath could be no otherwise persuaded of it than were the Jewsthemselvesinthosedays.ButtheyallaccountedthemselvesabsolvedinconsciencefromthelawoftheSabbathuponimminentdangerintimeofwar, so that theymight lawfully either fight or flee, as their safety didrequire. This is evident from the decree made by them under theAsmonæans.AndsuchimminentdangerisnowsupposedbyourSaviour;forheinstructsthemtoforegoallconsiderationoftheirenjoyments,andto shiftmerely for their lives. Therewas not, therefore, any danger, inpoint of consciencewith respect unto the Judaical Sabbath, to be thenfearedorprevented.But,ingeneral,thoseinwhoseheartsarethewaysofGod do know what an addition it is to the greatest of their earthlytroubles, if they befall them in such seasons as to deprive them of theopportunityofthesacredordinancesofGod'sworship,andindispensablyengagetheminwaysandworksquiteofanothernature,thenwhentheystandinmostneedofthem.Thereisthereforeanotheranswerinvented,—namely, that our Lord Jesus in these words respected not theconsciences of the disciples, but their trouble, and therefore joins theSabbathdayandthewintertogether,indirectingthemtoprayforaneaseandaccommodationofthatflightwhichwasinevitable;forasthewinterisunseasonableforsuchanoccasion,sothelawconcerningtheSabbathwas such as that if any one travelled on that day above a commonly-allowedSabbathday's journeyhewas tobeput todeath.Butneither isthereanymoreappearanceoftruthinthispretence:for,—(1.)Thepowerofcapitalpunishmentswasbeforethistimeutterlytakenawayfromthe

Jews,andall their remainingcourts interdicted fromproceeding inanycausewhereinthelivesofmenwereconcerned.(2.)Thetimesintendedwere such as wherein there was no course of law, justice, or equityamongst them, but all things were filled with rapine, confusion, andhostility;sothat it isavain imagination, thatanycognizancewastakenabout such cases as journeying on the Sabbath. (3.) The dangers theywereinhadmadeitfreetothemastolegalpunishments,upontheirownprinciples, as was declared; so that these cannot be the reasons of thecaution here given. It is at least, therefore, most probable that ourSaviour speaks to his disciples upon a supposition of the perpetualobligationofthelawoftheSabbath;thattheyshouldpraytobedeliveredfromthenecessityofaflightonthedaywhereonthedutiesofitweretobeobserved,lestitfallingoutotherwiseshouldproveagreataggravationoftheirdistress.

48.Fromtheseparticularinstanceswemayreturntotheconsiderationofthelawofthedecalogueingeneral,andtheperpetualpowerofexactingobediencewherewith it isaccompanied.That in theOldTestament it isfrequently declared to be universally obligatory, and hath the sameefficacyascribedunto it,withoutputting inanyexceptions toanyof itscommandsor limitations of its number, I supposewill be granted.TheauthorityofitisnolessfullyassertedintheNewTestament,andthatalsoabsolutely without distinction, or the least intimation of excepting thefourthcommandfromwhatisaffirmedconcerningthewhole.Itisofthelaw of the decalogue that our Saviour treats, Matt. 5:17–19. This heaffirmsthathecamenottodissolve,ashedidtheceremoniallaw,buttofulfil it; and thenaffirms thatnotone jotor tittleof it shallpassaway.And making thereon a distribution of the whole into its severalcommands, he declares his disapprobation of themwho shall break, orteachmentobreak,anyoneofthem.Andmenmakeboldwithhim,whenthey so confidently assert that theymay break one of them, and teachothers so to do, without offence. That this reacheth not to theconfirmationoftheseventhdayprecisely,weshallafterwardsabundantlydemonstrate.InlikemannerStJamestreatsconcerning"thewholelaw"andallthecommandsofit,chap.2:10,11.Andtheargumentheinsistsonfor the observance of the whole,—namely, the giving of it by the sameauthority,—isconfinedtothedecalogue,andthewayofGod'sgivingthe

law thereof, or else it may be extended to all Mosaical institutions,expresslycontrarytohisintention.

49.Itisknownthatmanythingsareusuallyobjectedagainstthetruthwehavebeenpleading for,namely, themoralityofasacredrest toGodonone day in seven, from its relation to the law of creation, and thecommand for it in thedecalogue; and it is known, also, thatwhat is soobjectedhathbeenbyotherssolidlyansweredandremoved:butbecausethoseobjectionsorargumentshavebeenlatelyrenewedandpressedbyaperson of good learning and reputation, and a new re-enforcementendeavouredtobegivenuntothem,Ishallgivethemanewexamination,andremovethemoutofourway.

50.Itisthenobjected,inthefirstplace,Disquisit.deMoralitateSabbati,p.7,"ThatthecommandfortheobservationoftheSabbathisacommandof time, or concerning time only, namely, that some certain anddeterminate time be assigned to the worship of God, and this may begranted to bemoral; but time is no part ofmoral worship, but only acircumstance of it, even as place is also: therefore the command thatrequires them in particular cannot be moral, for these and the likecircumstancesmustnecessarilybeofapositivedetermination."

Ans.(1.)Thewholeforceofthisargumentconsistsinthis,thattimeisbuta help, instrument, or circumstance of worship, and therefore is notmoralworshipitself,norapartofmoralworship,norcansobe.Butthisargumentisnotvalid;forwhateverGodrequiresbyhiscommandtobereligiouslyobserved,withimmediaterespectuntohimself,isapartofhisworship.Andthisworship,astothekindofit,followsthenatureofthelawwhereby it is commanded. If that law bemerely positive, so is theworshipcommanded,howeveritbeadutyrequiredbythelawofnaturethatwedulyobserve itwhen it iscommanded; forby the lawofnatureGodistobeobeyedinallhiscommands,ofwhatsortsoevertheyare.Ifthat lawbemoral,so isthedutyrequiredbyit,andsoisourobedienceunto it.Theonlyway, then, toprove that theobservationof time isnopartofmoralworshipisthis,namely,tomanifestthatthelawwherebyitis required is positive, and notmoral; for that it is required by divinecommand, of the one sort or the other, is now supposed. And, on theotherside,fromtheconsiderationofthethingitselfnaturally,asthatitis

anadjunctorcircumstanceofotherthings,noconsequencearisethtothedeterminationofthenatureofthelawwherebyitisrequired.

(2.)Timeabstractedly,oronedayinsevenabsolutely,isnottheadequateobjectoftheprecept,orthefourthcommandment,butitisaholyresttobeobserveduntoGodinhisworshiponsuchaday;andthisnotaholyrest untoGod in general, as the tendency and endof all our obedienceandlivinguntohim,butasanespecialremembranceandrepresentationof the restofGodhimself,withhis complacencyand satisfaction inhisworks, as establishing a covenant between himself and us. This is theprincipalsubjectofthecommand,orastateddayofaholyrestuntoGodin such a revolution of days or time. Thiswe have proved to bemoralfromthefoundationandreasonofit,laidandgiveninthelawofnature,revivedandrepresented in the fourthcommandof thedecalogue.Now,though place be an inseparable circumstance of all actions, and socapable of being made a circumstance of divine worship by divinepositivecommand,as itwasofold inthe instanceof thetemple,yetnoespecialorparticularplacehadtheleastguidanceordirectionuntoitinthe lawofnature,byanyworksoractsofGodwhose instructivevirtuebelonged thereunto; and therefore all places were alike free by nature,andeveryplacewhereintheworshipofGodwascelebratedwasanaturalcircumstanceoftheactionperformed,andnotareligiouscircumstanceofworship,untilaparticularplacewasassignedanddeterminedbypositivecommand for that purpose. It is otherwise with time, as hath beenshowedatlarge.Andtherefore,althoughanyplace,notwithstandinganything in the law of nature, might have been separated by positiveinstitutionuntothesolemnworshipofGod,itdothnotthencefollow,asis pretended, that any time, a day in a monthly or annual revolution,mighthavebeenseparateduntothe likepurpose,seeingGodhadgivenusindicationofanotherlimitationofitinthelawofcreation.

51. It is further objected, Disquisit. p. 8, "That in the fourthcommandment not one in seven, but the seventh day precisely, isenjoined. The day was before made known unto the Israelites in thestationatMarah,orafterwardsatAlush,namely, the seventhday fromthe foundationof theworld.This in the command they are required toobserve. Hence the words of it are, that they should remember םוי־תא

תבשה , that same Sabbath day, or that day of the Sabbath, which wasnewlyrevealeduntothem.Thiscommand,therefore,cannotbemoral,asto the limitation of time specified therein, seeing it only confirms theobservationoftheseventh-daySabbath,whichwasbeforegivenuntotheHebrews in a temporary institution." And this is insisted on as theprincipalstrengthagainstthemoralityofthecommand.Ishallfirstgiveyou in my answer in general, and then consider the especialimprovementsthataremadeofit.

(1.)Instancesmaybegiven,andhavebeengivenbyallwritersconcerningtheHebrew tongue, wherein the prefixed letters, sometimes answeringtheGreekprepositivearticles,areredundant;andifatallemphatical,yettheydonot at all limit, specify, or determine. SeePs. 1:4;Eccles. 2:14;Lev. 18:5.Theobservation, therefore,ofprefixing ה to תבש ,—whichmaypossiblydenoteanexcellencyinthethingitself,buttendsnothingtothedeterminationofacertainday,butasitisafterwardsdeclaredtobeoneofseven,—istooweaktobeartheweightof the inference intended.Norwillthisbedeniedbyanywhoeverarightconsideredthevarioususeandfrequentredundancyofthatprefix.

(2.)TheSabbath,orrestofaseventhday,wasknownandobservedfromthefoundationoftheworld,ashathbeenproved.Andthereforeif fromtheprefixwearetoconcludealimitationordeterminationtobeintendedin the words, "Remember the Sabbath day," yet it respects only theoriginal Sabbath, or the Sabbath in respect of its original, and not anynewinstitutionofit;forsupposingtheobservationoftheSabbathtohavebeen before in use, whether that use were only of late, or a few daysbefore,orofmoreancient times,even fromthebeginningof theworld,the command concerning it may be well expressed by םוי־תא רוכז

תבשה ;—"RemembertheSabbathday."

(3.)SupposethattheSabbathhadreceivedalimitationtotheseventhdayprecisely, intheordinancegivenuntothatpeople inthefirst,rainingofmanna,thendoththeobservationofthatdayprecisely,byvirtueofthiscommand,necessarilytakeplace.Andyetthecommand,whichisbuttherevivalofwhatwasrequiredfromthefoundationoftheworld,cannotbesaidtointendthatdaypreciselyinthefirstplace:forthereasonofandintheoriginalcommandforasabbaticalrest,wasGod'smakingtheworld

insixdays,andrestingontheseventh;whichrequiresnomorebutthatin the continual revolution of sevendays, six being alloweduntowork,one should be observed a sacred rest to God. These words, therefore,"RemembertheSabbathday,"referringuntotheprimitivecommandandreasonof it,as isafterwardsdeclaredinthebodyofthe law,requirenomorebutaweeklydayofrest,whereuntotheseventhdayisreduced,asaddedbyan especial ordinance.And the reasonof this commandment,from the works of God and the order of them, is repeated in thedecalogue,because the instructiongivenusby thembeingapartof thelaw of our creation more subject unto a neglect, disregard, andforgetfulness,thanthoseotherpartsofitwhichwerewhollyinnatetotheprinciplesofourownnature,itwasnecessarythattheremembranceofitshouldbesoexpresslyrevived,whenintheotherpreceptsthereisonlyatacitexcitationofourowninbredlightandprinciples.

(4.)Theemphaticalexpressioninsistedon,"RemembertheSabbathday,"hath respect unto the singular necessity, use, and benefit of this holyobservance, as also to that neglect and decay in its observation which,partly through their own sin, partly through the hardships that it metwithalintheworld,thechurchofformerageshadfalleninto.Andwhatithadlatelyreceivedofanewinstitution,withreferenceuntotheIsraelites,falls also under this command, or is reduced unto it, as a ceremonialbranch under its proper moral head, whereunto it is annexed. Andwhereas it is greatly urged, "That the command of the seventh daypreciselyisnotthecommandofonedayinseven,andthatwhatGodhathdetermined,asinthismatterthedayis,oughtnottobeindefinitelybyusconsidered," itmay be all grantedwithout the least prejudice unto thecausewhereinweareengaged;foralthoughtheinstitutionoftheseventhdaypreciselybesomewhatdistinctfromonedayinseven,ascontainingadeterminatelimitationofthatwhichintheothernotionisleftindefinite,yetthishindersnotbutthatGodmayappointtheoneandtheother,theoneinthemoralreasonofthelaw,theotherbyanespecialdeterminationand institution.And this especial institution is to continue,unless it beabrogatedorchangedbyhisownauthority;whichitmaybewithouttheleastimpeachmentofthemoralreasonofthewholelaw,andanewdaybe limitedby thesameauthority,whichhathbeendoneaccordingly,asweshallafterwardsdeclare.

52.Itisyetfurtherpleaded,Disquisit.,p.9–12,"ThatnodistinctioncanbemadebetweenaweeklySabbathandtheseventhdayprecisely.Andifanysuchdifferencebeasserted,thenifoneofthembeappointedinthefourth commandment, the other is not; for there are not two Sabbathsenjoinedinit,butone.Andit isevidentthatthereneverwasofoldbutone Sabbath. The Sabbath observed under the old testament was thatrequired and prescribed in the fourth commandment; and so, on theother side, the Sabbath required in the decalogue was that which wasobservedunder theold testament, and that only.TwoSabbaths, oneofonedayinseven,andtheotheroftheseventhdayprecisely,arenottobefancied. The seventh day, and that only, was the Sabbath of the oldtestamentandofthedecalogue."Thesethings,Isay,areatlargepleadedbytheforementionedauthor.

Ans. (1.) These objections are framed against a distinction used byanother learnedperson,abouttheSabbathasabsolutelycommandedinthedecalogue,andasenjoinedtopracticeunder theold testament.Butneitherhenoranyother soberpersonever fancied that therewere twoSabbathsofold,oneenjoineduntothechurchoftheIsraelites,theotherrequired in the decalogue. But anymanmay, nay, every prudent manought to distinguish between the Sabbath as enjoined absolutely, inwords expressive of the law of our creation and rule of our moraldependenceonGod,inthefourthcommand,andthesameSabbathasithad a temporary, occasional determination to the seventh day in thechurchoftheJews,byvirtueofanespecialintimationofthewillofGod,suited unto that administration of the covenantwhich that church andpeople were then admitted into. I see, therefore, no difficulty in thesethings.Thefourthcommandmentdothnotcontainonlythemoralequitythat some time should always be set apart unto the celebration of theworshipofGod,noronly theoriginal instructiongivenusby the lawofcreation,andthecovenantobediencerequiredofusthereon,whereinthesubstanceofthecommanddothconsist;butitexpresseth,moreover,thepeculiarapplicationof thiscommand,bythewillofGod,tothestateofthe church then erected by him, with respect unto the seventh dayprecisely,asbeforeinstitutedandcommanded,Exod.16.NorisheretheleastappearanceoftwoSabbaths,butoneonlyisabsolutelycommandedunto all, and determined unto a certain day for the use of some for a

season.

53.(2.)Thatonedayinsevenonly,andnottheseventhdayprecisely,isdirectlyandimmediatelyenjoinedinthedecalogue,andtheseventhonlywithrespectuntoanantecedentMosaical institution,withthenatureofthatadministrationofthecovenantwhichthepeopleofIsraelwerethentakeninto,hathbeenevincedinourprecedinginvestigationofthecausesandendsoftheSabbath,andbeenclearedbymany.Anditseemsevidentto an impartial consideration. For the observation of one day in sevenbelongsuntoeverycovenantofGodwithman.Andthedecalogueistheinvariableruleofman'swalkingbeforeGodandlivinguntohim,ofwhatnaturesoever,onotherreasons,thecovenantbebetweenthem,whetherthatofworks,orthatofgracebyJesusChrist.Theseventhdayprecisely,belonging unto the covenant of works, cannot therefore be firstly, butonly occasionally intended in the decalogue. Nor doth it, nor can it,invariablybelonguntoourabsoluteobedienceuntoGod,becauseitisnotofthesubstanceofit,butisonlyanoccasionaldeterminationofaduty,such as all other positive laws do give us. And hence there is in thecommanditselfadifferenceputbetweenaSabbathday,andthearbitrarylimitation of the seventh day to be that day; forwe are commanded to"remembertheSabbathday,"nottheseventhday;andthereasongiven(as is elsewhere observed) is, because "the LORD blessed the Sabbathday, and hallowed it" (in the close of the command, where the formalreason of our obedience is expressed), not the seventh day. Nor is,indeed, the joint observation of the seventh day precisely unto all towhomthiscommandisgiven,—thatis,toallwhotaketheLordtobetheirGod,—possible, though itwas to the Jews in the landofPalestine,whowere obliged to keep that day; for the difference of the climate in theworldwillnotallowit.NordidtheJewseverknowwhetherthedaytheyobserved was the seventh from the creation; only they knew it was sofromthedaywhereonmannawas firstgivenuntothem.Andthewholerevolutionandcomputationof timebydayswassufficiently interruptedin the days of Joshua and Hezekiah, from allowing us to think theobservationoftheseventhdaytobemoral.Anditisaruletojudgeoftheintention of all laws, divine and human, that the meaning of thepreceptive part of them is to be collected from the reasons annexed tothem or inserted in them. Now, the reasons for a sacred rest that are

intimated and stated in this command do nomore respect the seventhday than any other in seven. Six days are granted to labour, that is innumber,andnotmore, inseptenaryrevolution.Nordoththecommandsayany thingwhether these sixdays shallbe the firstor the last in theorderofthem.Andanydayisasmeetfortheperformanceofthedutiesofthe Sabbath as the seventh, if in an alikemanner designed thereunto;whichthingsareatlargepleadedbyothers.

54.Ithathhithertobeenallowedgenerallythatthefourthcommandmentdoth at least include something in it that ismoral, or else, indeed, nocolourcanbegivenuntoitsassociationwiththemthatareabsolutelysointhedecalogue.Thisiscommonlysaidtobe,thatsomepartofourtimebededicated to thepublicworshipofGod.Butas thiswouldoverthrowthepretensionbeforementioned, that there canbenomoral commandabouttime,whichisbutacircumstanceofmoralduties,sothelimitationof that timeuntooneday inseven issoevidentlyaperpetuallybindinglaw,thatitwillnotbehardtoprovetheunchangeableobligationthatisuponallmenunto theobservanceof it;which is all, for the substance,that is contended for.Toavoid this it isnowaffirmed,Disquisit.,p. 14,that"Moralequartipræceptiest,nonunumdiemsedtotumtempusvitænostræquantumidfieripotest,impendendumessecultuiDei,quærendoregnumDeietjustitiamejus,atqueinserviendoædificationiproximi:quopertinetutDeoserviamus,ejusbeneficiaagnoscamusetcelebremus,euminvocemusspiritu,fidemnostramtestemurconfessioneoris,"etc.;—"Thisisthatwhichismoralinthefourthcommandment,namely,thatnotoneday,butasmuchasmaybeourwhole lives,bespent in theworshipofGod,seekinghiskingdomandtherighteousnessthereof,andfurtheringthe edification of our neighbour.Hereunto it belongeth thatwe shouldserve God, acknowledge and celebrate his benefits, pray unto him inspirit,andtestifyourfaithbyourconfession."

55. Ans. It is hard to discover how any of these things have the leastrespect to the fourthcommandment,muchmorehowthemoralityof itshould consist in them; for all the instances mentioned are indeedrequiredinthefirstpreceptofthedecalogue,thatonlyexceptedoftakingcare topromote theedificationofourneighbour,which is the sumandsubstance of the second table, expressed by our Saviour by loving our

neighbourasourselves.ToliveuntoGod,tobelieveandtrustinhim,toacknowledgehisbenefits,tomakeconfessionofhimintheworld,areallespecialmoraldutiesof the first commandment. It cannot thereforebeapprehended how the morality of the fourth commandment shouldconsistinthem.Andiftherebenothingelsemoralinit,thereiscertainlynothingmoralinitatall;forthesethingsandthelikeareclaimedfromit,andtakenoutof itspossessionbythe firstprecept.Andthereuntodoththegeneralconsiderationof timewithrespectuntothesedutiesbelong,namely,thatweshouldliveuntoGodwhilstweliveinthisworld;forwelive in time, and that is themeasure of our duration and continuance.Something else, therefore,mustbe foundout tobemoral in the fourthcommandment,oritmustbedeniedplainlytohaveanythingmoralinit.

56.Itisfurtheryetpleaded,"ThattheSabbathwasatypeofourspiritualrest inChrist,both thatwhichwehave inhimatpresentbygrace, andthat which remains for us in heaven. Hence it was a shadow of goodthings to come, as were all other ceremonial institutions. But that thesamethingshouldbemoralandashadowisacontradiction.Thatwhichisashadowcaninnosensebesaidtobemoral,noronthecontrary.TheSabbath,therefore,wasmerelyceremonial."

Ans.Itdothnotappear,itcannotbeproved,thattheSabbath,eitherastoits first original, or as to the substance of the command of it in thedecalogue, was typical, or instituted to prefigure any thing that wasfuture:yea,thecontraryisevident;forthelawofitwasgivenbeforethefirst promise of Christ, as we have proved, and that in the state ofinnocency, and under the covenant of works in perfect force, whereintherewasnorespectuntothemediationofChrist.IdoacknowledgethatGoddidsoorderallhisworksinthefirstcreationandunderthelawofnature as that they might be suitable morally to represent his worksunderthenewcreation,whichfromtheanalogyofourredemptiontothecreation of all things is so called. And hence, according to the eternalcounselofGod,wereallthingsmeettobegathereduntoaheadinChristJesus.On this account there is an instructive resemblance between theworksoftheonesortandoftheother.SotherestofGodaftertheworksof the old creation is answered by the rest of the Son ofGod upon hislaying the foundation of the new heavens and new earth in his

resurrection. But that the Sabbath originally, and in its whole nature,shouldbeafreeinstitution,toprefigureandasinashadowtorepresentanythingspiritualormystical,afterwardstobeintroduced,isnotnorcanbeproved.Itwas, indeed,originallyamoralpledgeofGod'srestandofour interest therein, according to the tenor of the covenant of works;whichthingsbelonguntoourrelationuntoGodbyvirtueofthelawofourcreation. It continueth to retain the same naturewith respect unto thecovenant of grace. What it had annexed unto it, what applications itreceiveduntothestateoftheMosaicalpedagogy,whichweretemporaryandumbratile,shallbedeclaredafterwards.

57.Butit isyetpleaded,fromanenumerationofthepartsofthefourthcommandment,thattherecanbenothingmoralastoourpurposeinit.Andthesearesaidtobethree:—First,Thedeterminationoftheseventhdaytobeadayofrest.Secondly,Therestitselfcommandedonthatday.Thirdly,Thesanctificationofthatrestuntoholyworship."Nowneitherofthese can be said to be moral. Not the first, for it is confessedlyceremonial. The second is a thing in its ownnature indifferent, havingnothingofmoralityinit,antecedentuntoapositivecommand.Neitheristhe third moral, being only the means or manner of performing thatworshipwhichismoral."

Ans. (1.) It will not be granted that this is a sufficient analysis ordistributionofthepartsofthiscommand.Theprincipalsubject-matterofitisomitted,namely,theobservationofonedayinsevenuntotheendsofasacredrest;forwearerequiredinittosanctifytheSabbathoftheLordourGod,whichwas a seventhday in ahebdomadal revolutionofdays.Supply this in the first place, in the room of the determination of theseventh day to be that day, which evidently follows it in the order ofnature, and this argument vanisheth. Now, it is here only tacitlysupposed,notatallproved,thatonedayinsevenisnotrequired.

(2.) Rest in itself, absolutely considered, is no part of divine worship,antecedentlyunto adivinepositive command.But a rest fromour ownworks,whichmightbeofuseandadvantageuntous,whichbythelawofourcreationwearetoattenduntointhisworld,thatwemayattendandapply ourselves to the worship of God, and solemnly express ouruniversaldependenceuponhiminallthings;arestrepresentingtherest

ofGodinhiscovenantwithus,andobservedasapledgeofourenteringinto his rest by virtue of that covenant, and according to the law of it,suchasistheresthereenjoined,isapartoftheworshipofGod.Thisistherestwhichwearedirecteduntobythelawofourcreation,andwhichbythemoralreasonofthiscommandisenjoineduntousononedayinseven;andinthesethingsconsiststhemoralityofthisprecept,onwhoseaccountithathaplaceinthedecalogue,which,onalltheconsiderationsbeforementioned, could not admit of an associationwith one thatwaspurelyceremonial.

(3.)Grantingthededicationofsometimeorpartoftimeuntothesolemnworship of God to be required in this command, as is by all generallyacknowledged,andletapositionbepracticallyadvancedagainstthisweinsist on, namely, that one day in seven is the time determined andlimited for thatpurpose, andwe shall quicklyperceive themischievousconsequentsof it; forwhenmenhave takenoutof thehandofGodthedivisionbetweenthetimethatisalloweduntousforourownoccasionsandwhat is to be spent in his service, andhave cast off all influencingdirectionfromhisexampleofworkingsixdaysandrestingtheseventh,andallguidancefromthatseeminglyperpetualdirectionthatisgivenusofemployingordinarilysixdaysinthenecessaryaffairsofthislife,theywill find themselves at no small loss what to fix upon or wherein toacquiesceinthismatter.Itmusteitherbelefttoeveryindividualmantodoherein as seems gooduntohim, or theremust anumpirage of it becommitteduntoothers, either the churchor themagistrate.AndhencewemayexpectasmanydifferentdeterminationsandlimitationsoftimeastherearedistinctecclesiasticalorpoliticalpowersamongstChristians.Whatvarietyandchangeablenesswouldhenceensue,whatconfusionthiswouldcastallthedisciplesofChristinto,accordingtotheprevalencyofsuperstitionorprofanenessinthemindsofthosewhoclaimthispowerofdeterminingandlimitingthetimeofpublicworship,isevidentuntoall.The instance of "holy days," as they are commonly called, will furthermanifestwhatofitselfliesnakedundereveryrationaleye.Theinstitutionand observation of them was ever resolved into themoral part of thiscommandforthededicatingofsomepartofourtimeuntoGod:butthedeterminationhereofbeingnotofGod,but leftuntothechurch,as it issaid, one church multiplies them without end, until they grow an

insupportableyokeuntothepeople;anotherreduceththisnumberintoanarrowercompass;athirdrejectsthemall;andnotwochurches,thatareindependent ecclesiastically and politically one on the other, do agreeabout them.Andsowill andmust thematter fall outas to theespecialdaywhereofwediscourse,whenonce the determination of it by divineauthority is practically rejected. As yetmen deceive themselves in thismatter,andpretendthattheybelieveotherwisethanindeedtheydo.Letthem come once soberly to join their opinion of their liberty and theirpractice together, actually rejecting the divine limitation of one day inseven,andtheywillfindtheirownconsciencesundermoredisorderthanyettheyareawareof.

Again,iftherebenodaydeterminedinthefourthcommandbutonlytheseventhprecisely,whichisceremonial,withageneralrulethatsometimeis tobededicated to theserviceofGod, there isnomoreofmorality inthiscommandthaninanyofthosefortheobservationofnewmoonsandannual feasts,with jubilees, and the like; in allwhich the samegeneralequityissupposed,andaceremonialdaylimitedanddetermined.Andifit be so, as far as I can understand, we may as lawfully observe newmoonsandjubileesasaweeklydayofrest,accordingtothecustomofallchurches.

58.ThewordsoftheapostlePaul,Col.2:16,17,areatlargeinsistedontoprove that theSabbathwasonly typical anda shadowof things future:"Letnomanthereforejudgeyouinmeat,orindrink,orinrespectofanholy day, or of the newmoon" (ἢ σαββάτων), "or of the sabbaths" (or,"sabbathdays"),"whichareashadowofthingstocome;butthebodyisofChrist."Forhence,theysay, itwill followthatthereisnothingmoral intheobservationoftheSabbath,seeingitwasameretypeandshadow,aswereotherMosaicalinstitutions,asalsothatitwasabsolutelyabolishedandtakenawayinChrist.

Ans.Thisplacemustbeafterwardsconsidered; I shallhereonlybrieflyspeakunto it.And, (1.) It is knownand confessed, that at that time allJudaical observations of days, or the days which they religiouslyobserved, whether feasts or fasts, weekly,monthly, or annual, were bythemselves and all others called their sabbaths, as we have beforeevinced.Andthatkindofspeechwhichwasthenincommonuseishere

observed by our apostle. Itmust, therefore, necessarily be allowed thattherewere twosortsof sabbathsamongst them.The first andprincipalwastheweeklySabbath,socalledfromtherestofGoduponthefinishingofhisworks.Thisbeingdesignedforsacredandreligioususes,otherdaysseparated unto the same ends in general came, from their analogythereunto,tobecalledsabbathsalso,yea,weresocalledbyGodhimself,ashathbeendeclared.But thedistinctionanddifferencebetween thesesabbathswasgreat.Theoneofthemwasordainedfromthefoundationoftheworld, before the entranceof sin, or givingof thepromises, and sobelongeduntoallmankind ingeneral; theotherswereappointed in thewildernessasapartofthepeculiarchurchworshipoftheIsraelites,andsobelongeduntothemonly.Theoneofthemwasdirectlycommandedinthe decalogue, wherein the law of our creation was revived andexpressed;theothershavetheir institutionexpresslyamongtheresidueof ceremonial, temporary ordinances. Hence they cannot be bothcomprisedunderthesamedenomination,unlessuponsomereasonthatiscommontobothsortsalike.SowhenGodsaithof themall, "Yeshallobservemysabbaths," it isuponareasoncommontothemall,namely,thattheywereallcommandedofGod;whichistheformalreasonofourobedience, ofwhat nature soever his commands are,whethermoral orpositive. Nor can both these sorts be here understood under the samename, unless it be with respect unto something that is common untoboth.Allow,therefore,thedistinctionsbetweenthembeforementioned,which cannot soberly be denied, and as towhat they agree in, namely,what is orwas in theweekly primary Sabbath of the samenaturewiththose days of restwhichwere so called in allusion thereunto, and theymaybeallowedtohavethesamesentencegivenconcerningthem;thatis,so far the weekly Sabbath may be said to be a shadow, and to beabolished.

(2.) It is evident that the apostle in this place dealeth with them whoendeavoured to introduce Judaism absolutely, or the whole system ofMosaical ceremonies, into the observation of the Christian church.Circumcision,theirfeastsandnewmoons,theirdistinctionsofmeatsanddrinks,hementionethdirectlyinthisplace.AndthereforehedealsaboutthesethingssofarastheywereJudaical,orbelongeduntotheeconomyof Moses, and no otherwise. If any of them fell under any other

consideration, so far as they did so he designeth not to speak of them.Now,thosethingsonlywereMosaical,whichbeinginstitutedbyMoses,werefigurativeofgoodthingstocome;orthethingswhich,beingofthesamenaturewith theresidueofhisceremonies,werebeforeappointed,butaccommodatedbyhimtotheuseofthechurchwhichhebuilt,suchassacrificesandcircumcision:fortheywereallofthemnothingelsebutan obscure adumbration of the thingswhereofChristwas the body. Sofar, then, as the weekly Sabbath had any additions made unto it orlimitationgivenof it,ordirections for themannerof itsobservance,orrespected the services then to be performed in it, and by allaccommodated unto that dispensation of the covenant which theposterity of Abraham were then brought into, it was a shadow, and istakenawaybyChrist.Therewithfallsitslimitationtotheseventhday,itsrigorousobservation,itspenalsanction,itsbeingasignbetweenGodandthatpeople,—inaword,everythinginitandaboutitthatbelongeduntothe thenpresentadministrationof thecovenant,orwasaccommodatedtotheJudaicalchurchorstate.Butnow,ifitbeprovedthataseptenarysacredrestwasappointed inparadise, that ithath its foundation in thelaw of creation, that thereon it was observed antecedently unto theinstitutionofMosaicalceremonies,andthatGodrenewedthecommandconcerning it in his systemofmoral precepts,manifoldly distinguishedfrom all ceremonial ordinances, so far and in these respects it hath noconcerninthesewordsoftheapostle.

(3.)Itcannotbesaidthatthereligiousobservanceofonedayinseven,asa holy rest unto God, is abolished by Christ, without casting a greatreflection of presumption on all the churches ofChrist in theworld,—Imeanthatnoware,oreverwereso;fortheyallhaveobservedanddostillobserve such a day. I shall not now dispute about the authority of thechurchtoappointdaysuntoholyorreligioususes,tomake"holydays"—letitbegrantedtobewhateveranyyethathpretendedorpleadedthatitis; but this I say, that whenGod by his authority had commanded theobservationofadaytohimself,andtheLordChristbythesameauthorityhathtakenoffthatcommand,andabolishedthat institution, it isnot inthe power of all the churches in the world to take up the religiousobservanceofthatdaytothesameendsandpurposes.It iscertainthatGoddidappointthataSabbathofrestshouldbeobserveduntohim,and

forthecelebrationofhissolemnworship,ononedayinseven.ThewholecommandofGodhereofisnowpleadedtobedissolved,andallobligationfromthenceuntoitsobservationtobeabolished,inandbyChrist.ThensayI,itisunlawfulforanychurchorchurchesintheworldtoresumethispractice,andtoimposetheobservanceofitonthedisciplesofChrist.Beit that the church may appoint holy days of its own, that have nofoundationinnorrelationtothelawofMoses,yetdoubtlessitoughtnottodiganyofhisceremoniesoutoftheirgrave,andimposethemonthenecksof thedisciplesofChrist; yet somust it be thought todoon thishypothesis,thatthereligiousobservanceofonedayinsevenisabsolutelyabolished by Christ, as a mere part of the law of commandmentscontained inordinances,whichwasnailed tohis cross andburiedwithhim,bytheconstantpracticeandinjunctionthereof.

(4.) Herewith fall the arguments taken from the apostle's calling theSabbath in this place "a shadow;" for it is said that "nothing which ismoral can be a shadow." It is true, that which ismoral, so far as it ismoral,cannotbeashadow.Wethereforesay,thattheweeklyobservationof a day of rest from the foundation of theworld,whereunto a generalobligation was laid on all men unto its observation, the commandwhereofwas a part of themoral law ofGod,was no shadow, nor is socalledbytheapostle,nordidtypifygoodthingstocome.Butthatwhichisin itsownnaturemoral,may, inrespectofsomepeculiarmannerof itsobservance,insuchatimeorseason,andsomeadjunctsannexeduntoit,inrespectwhereofitbecomesapartofceremonialworship,besofarandinthoserespectsesteemedashadow,andassuchpassaway.Inbrief,thecommand itself, ofobservingoneday in sevenasaholy restuntoGod,hathnothingAaronicalortypicalinit,buthathitsfoundationinthelightofnature,asdirectedbytheworksofGodandhisrestthereon.[As]forits limitationprecisely to the lastdayof theweek,withotherdirectionsand injunctions for and in the manner of its observance, they wereMosaical, and as a shadow are departed, as we shall manifest in ourensuingExercitation.

59.Butyetneithercanitbeabsolutelyproved,ifwewouldinsistthereon,that theweekly Sabbath is in any sense intended in thesewords of theapostle; for he may design the sabbatical years which were instituted

amongthatpeople,andprobablynowpressedbytheJudaizingteachersontheGentileproselytes.Norwilltheexceptionputinfromsomeoftherabbins,thatthesabbaticalyearswerenottobeobservedoutofthelandof Canaan, from which Colosse was far enough distant, re-enforce theargument to this purpose: for as men in one place may have theirconsciencesexercisedandboundwiththeopinionofwhatistobedoneinanother, though theycannotengage in thepracticeof itwhilst theyareabsent, so our apostle chargeth the Galatians,—as far distant fromCanaan as the Colossians,—that when they began to Judaize, theyobserved years, as well as days, and months, and times; which couldrespectonlythesabbaticalyearsthatwereinstitutedbythelawofMoses.

———

EXERCITATIONIV

OFTHEJUDAICALSABBATH

1. The Sabbath, how required by the law of nature as a covenant. 2.Explanation of the law of the Sabbath in the fourth precept of thedecalogue.3.Thelawofcreationandcovenantofworksrenewedinthechurch of Israel;withwhat alterations. 4. The Sabbath,why said to begivenpeculiarlytotheIsraelites.5.ChangeinthecovenantintroducethachangeintheSabbath.6.ThewholenatureoftheJudaicalSabbath,andhowitisabolished.7.Jews'senseoftheoriginaloftheSabbathrejected.8.ThefirstappropriationofthelawoftheSabbathtothatpeople,Exod.16.9.Theirmistakesabout itsobservation.10.Thegivingof the lawonmountSinai,withtheendsofit.11.Natureofthefourthcommandmentthereon; what Mosaical in it. 12. Renovation of the command of theSabbath,Exod.31:12–17.13.Occasionhereof.14.Appropriationsmadeofthe Sabbath to the church of Israel in this renovation. 15. Thecommandment renewed again, Exod. 34:21—New additionsmade to it.16.SoalsoExod.35:2,3.17.Thewholematterstated,Deut.5:15.18,19.Theconclusion.

1.WE have declared how the observation of a septenary sacred rest isrequired by themoral law, or the law of our creation.Now, this is notabsolutely and merely as it is a law, but as it contained a covenantbetweenGodandman.A law itmighthavebeen,andyetnothavehadthenatureofacovenant,whichdothnotnecessarily followuponeitherits instructive or preceptive power. Yet it was originally given in thecounsel of God to that end, and accompanied with promises andthreatenings;whenceithadthenatureofacovenant.ByvirtueofthislawasacovenantwastheobservationofaSabbathprescribedandrequired,asatokenandpledgeofGod'srestinthatcovenant,intheperformanceoftheworkswhereonitwasconstituted,andoftheinterestofmaninthatrest,asalso tobeameansofentrance into it.On thisground it shouldhavebeenobserved in thestateof innocency,wherein the lawof itwasgiven and declared; for it was no less necessary unto that state andconditionthanuntoanyotherwhereinGodrequirethcovenantobedienceofmen;nor,considering thenatureandendsofaholyrestorSabbath,cananyreasonbegivenwhyitshouldbethoughtaccommodatedonlytothe administration of the covenant under the old testament after thegivingofthelaw,whereuntobysomeitisappropriated.

2. It is true, indeed, that in the fourth commandment there is anexplanationoftherestoftheSabbath,sofarasitconsistethinacessationfromourownworksthatareofuseandadvantagetotheoutwardmaninthis life, suited as unto the state and condition of mankind in generalsincethefall,sountotheespecialstateoftheJewsatthattimewhenthelawwas given; as therewas also in the additional appendix of the firstcommandment.But,forthesubstanceofit,thesamekindofrestwastobeobserved in the stateof innocency, andwasnecessary thereunto,onthe groundsbefore insisted on. Servile labour,with trouble, sweat, andvexation, was occasioned by the curse, Gen. 3:17–19. The state also ofservantsandhandmaids,suchaswasthenandisstillinuse,followedontheentranceofsin;thoughmerelytoservebenopartofthecurse,1Cor.7:20,21,ashavingitsfoundationinthatsubordinationwhichisnatural;andthegovernmentofservantsoughtnottobedespotical,butpaternal,Gen. 18:19. In these things there was some variation supposed in thegiving of the decalogue, as to their outwardmanner, from the originalstate of things amongstmankind. But there was also work required of

man, or labour in the earth, with reference unto his natural life andsubsistenceinthisworld,inthestateofinnocency;foritissaidexpressly,thatGodputmanintothegarden, הרמשלו הדבעל ,Gen.2:15,—to labour init, and topreserve it by labour forhisuse.A cessation, therefore, frombodily labourwas consistentwith, anduseful unto, that condition, thatmen thereby might be enabled to give themselves (in the season theywere directed unto by theworks and example ofGod)wholly unto theespecial end of living unto him, according to the covenant made withthem.

There isnothing, therefore, inthefourthcommandment,directinguntosixdaysoflabour,andrequiringaseventhuntorest,thatisinconsistentornotcompliantwiththelawofourcreation,andthestateoflivinguntoGodconstitutedthereby,althoughthemannerofthatworkandlabourbevaried from what originally it was. Likewise in that state of mankindthere was to be a superiority of some over others. This the naturalrelationofparentsandchildrenmakesmanifest.Andtheselatterwereinthe worship of God to be under the government and direction of theothers. And unto this natural equity is all subjection tomagistrates insubjects,andtomastersinservants,reducedinthefifthcommandment.So,then,theoutwardvariationswhichareinthesethingssupposedinthefourthcommandmentdonotintheleastimpeachitsmorality,orhinderbutthat,forthesubstanceofit,itmaybejudgedalawnaturalandmoral,andatruerepresentationofapartofthelawofourcreation.

3.Seeing,therefore,thatthemorallaw,asacovenantbetweenGodandman,requiredthissacredrest,aswehaveproved,wemustinquirewhatplace,assuch,ithadintheMosaicaleconomy,whereonthetruereasonand notion of the Sabbath as peculiarly Judaical doth depend; for theSabbathbeingoriginallyannexedtothecovenantbetweenGodandman,the renovation of the covenant doth necessarily require an especialrenovation of the Sabbath, and the change of the covenant as to thenatureofitmustinlikemannerintroduceachangeoftheSabbath.Andwe shall find that the covenant of the law, or of works, had a twofoldrenovation inthechurchofIsrael, in the framingandconstitutionof it.Theserenderedittheirespecialcovenant,althoughitwasnotabsolutelyanew covenant, nor is it so called, but is everywhere called the old, and

hencetheSabbathbecamepeculiarlytheirs.

First, Itwas renewedunto themmaterially. Itwas originallywritten intheheartofman,or concreatedwith the facultiesofhis soul;where itslightandprinciples,beingexcited,guided,andvariouslyaffectedwiththeconsiderationoftheworksofGod(proposeduntohimwithaninstructiveabilityforthatend,whosedirectionsconcurredtothemakingupoftheentirelawofcreation),wereevidentlydirectiveuntoallthedutieswhichGod in the firstcovenantrequiredatourhands.By theentranceofsin,with the corruption and debasing of the faculties of our souls whichensuedthereon,—wherebythealterationinournature,theprincipalseatandsubjectofthislaw,wassogreatasthatwelosttheimageofGod,orthatlightandknowledgeuntoourdutywithrespectuntohimwhichwasnecessary for us in that covenant,—the law itself became insufficient, alame and imperfect guide unto the ends of the covenant. Besides, theaspectable creation,—the outward medium of instructing man in theknowledge of the goodness, power, andwisdomofGod,—being for oursin brought under the curse, and the creature into bondage, thecontemplation of it would not so clearly, distinctly, and perfectlyrepresenthimuntousasformerly.Letmenfancywhattheyplease,andplease themselves whilst they will with their fancies, all things bothwithin and without, in the whole creation, were brought into suchdisorderandconfusionby theentranceofsin,as that the lawofnaturewas utterly insufficient to enable us unto, or to guide us in, our livinguntoGodaccordingtothetenorofthefirstcovenant.

There were and are, indeed, general notions of good and evil indeliblyplantedonthefacultiesofoursouls,withapowerofjudgingconcerningour actions and moral practices, whether they are conformable untothose notions with respect unto the superior judgment of God. Butbesides the impairing of the principles of these notions, beforementioned,theywereofoldvariouslyobscured,perverted,andstifled,bycustoms, prejudices, and the power of sin in theworld, so as that theywereoflittleuseasuntoadueperformanceofcovenantduties,indeedofnoneatallinreferenceuntoanyacceptationwithGod.

Wherefore, God erecting his church, and renewing the knowledge ofhimself and man's duty towards him, in the posterity of Abraham, he

gave unto them afresh, in the first place, the precepts of the law andcovenant of nature, for the guide and rule of their obedience.And thatthismightnowbepermanent,hereducedthesubstanceofthewholelawunto"tenwords,"orcommands,writingthemintablesofstone,whichheappointedtobesacredlykeptamongstthem.Thelawthusdeclaredandwrittenbyhimwasthesame,Isay,materially,andforthesubstanceofit,with the law of our creation, or the original rule of our covenantobedience unto God. Yet in it, as thus transcribed, there was aninnovationbothinitsformandprincipleofobligation.Forastoitsformordirectivepower,itwasnowmadeexternalandobjectiveuntothemindof man, which before was principally internal and subjective. And theimmediate obligation unto its observation among that people was nowfromthepromulgationof itonmountSinai,and thedeliveryof ituntothemthereon.Henceitwasprefacedwithmotivespeculiartotheirstateand condition, and its observation continually pressed on themafterwardswitharguments taken fromtheirpeculiarrelationuntoGod,withhisloveandbenefitsuntothem.Thisgaveitanewrespect,becausethere was nothing originally in it nor belonging unto it but what wasequally commonunto allmankind.Now, this alteration in the law andcovenantofcreation,asapplieduntothechurchoftheIsraelites,didalsoaffectthelawoftheSabbath,whichwasapartofit.Itwasnownomoretothemameremoralcommandonly,equallyregardingallmankind,buthad a temporary respect given unto it, which was afterwards to beabolished and taken away. Sowas itwith thewhole law, and sowas itwiththeSabbathinparticular.Totakeup, therefore, theobservationofit,asappointedinthedecalogue,notasamaterialtranscriptofthelawofnaturemerely, but as under its renovation to the church of Israel, is agroundless and unwarrantable going over into a part of abolishedJudaism;for,—

Secondly,Thelawwasrenewedasaningredientintothateconomyunderwhich God was pleased to bring his church at that time, before theexhibitionofthepromise,ortheaccomplishmentofit.Andsundrythingsaretobeobservedherein:—

(1.)ThatGoddidnotabsolutelybringthatpeopleunderthecovenantofworksinalltherigourofit,accordingtoitswholelawandtenor,tostand

or fall absolutely by its promises or threatenings; for although the lawcontainedthewholeruleofthecovenant,andontheconsiderationstobeafterwardsmentioned it is often called the "covenantofGod"with thatpeople,yetweretheynotabsolutelytiedupuntoitandconcludedbyit,astotheeternalissueoflivinguntoGod.Thisarosefromtheinterpositionof thepromise; for thepromiseofgrace inChristbeinggivenupon thefirst entrance of sin, for the relief and salvation of the elect, and beingsolemnly reneweduntoAbrahamandhis seed four hundred and thirtyyearsbeforethegivingofthelawuntohisposterity,therewasablessedreliefprovidedthereinagainstthecurseandthreateningsannexedtothefirstcovenantforallthemthatbetookthemselvesuntoitandmadeuseofit.Notwithstanding,Isay,thisrenovationofthefirstcovenantmateriallyunto them, theywere so far freed from its covenant terms as that theyhada reliefprovidedagainstwhat theycouldnotanswer in it,with theconsequencesthereof.

(2.) From the nature and tenor of the covenant of works, so renewedamongst that people, therewas begotten in theirminds such a respectunto the rigourof its commands, themannerof theirobservance,orofobedience unto them, with the dread of its curse, awfully denouncedamongst them, as brought a servile and bondage frame of spirit upontheminallwhereintheyhadtodowithGod,byvirtueofthelawandruleof that covenant. This frame of spirit, as that which stands in directoppositionuntothefreedomandlibertypurchasedforusbyJesusChrist,to serveGod in righteousness andholinesswithout fear all ourdays, ismuch insisted on by the apostle Paul, especially in his epistles to theRomans and Galatians. And in their observation of the Sabbath inparticular they were under this bondage, filling them with manyscrupulousanxieties,whicharose,notfromthelawoftheSabbathitself,as originally given unto man in the state of innocency, but from theaccommodation of the law thereof unto them after the entrance of sin.And hereby their Sabbath rest became unto them a great part of theirwearying,burdensomeyoke,whichistakenoffinChrist.

(3.)Thislawwasyetproposedtothatchurchandpeopleinthemannerandformofacovenant,andnotonlymateriallyasalaworrule.Thisithad from the promises and threatenings which it was attended withal.

Therewasadjoineduntoit,"Dothis,andlive;"and,"Themanthatdoeththese things shall live in them;" as also, "Cursed is every one thatcontinuethnot inall thingswritten in the law, todo them."Not that itwas hereby absolutely constituted a covenant, which eventually andfinallytheyweretoliveordieby(for,asweshowedbefore,therewasareliefprovidedagainst thatcondition in thepromise),butGodgave theold covenant an especial revival, though with respect unto other endsthanwereoriginallyintendedinit.Hencethecovenantformgivenuntoitrendered the obedience of that people in a greatmeasure servile, for itgendereduntobondage.

(4.) The law, being attended with various explanations and manyordinancesofjudgment,deducedfromtheprinciplesofmoralrightandequitycontainedinit,wasmadetheruleofthepolityandgovernmentofthatpeople,asaholynationundertheruleofGodhimself,whowastheirking;fortheirpolity,forthekindofit,wasatheocracy,overwhichGodinanespecialmannerpresided,as theirgovernorandking.Andhenceheaffirms, thatwhen theywouldchooseanotherkingover them,after themanner of the nations, they rejected him from reigning over them,thoughtheyresolvedtoadheretohislawsandthemannerofgovernmentprescribed to them. And this was peculiar to that people. Hence theSabbathamongstthemcametohaveanabsolutenecessityaccompanyingit of an outward, carnal observance, the neglectwhereof, or acting anythingagainstthelawofit,wastobepunishedwithdeath.

(5.)Untothisrenovationofthecovenant,inthemannerandfortheendsexpressed,therewasaddedatypicalchurch-state,withagreatnumberofreligious laws and ordinances, in themselves carnal and weak, butmystically significant of spiritual and heavenly things, and instructivehow to use the promise thatwas before given, for their relief from therigourandcurseofthelaworcovenantnowproposeduntothem.Andinall these things did the covenant ofGod,madewith that people in thewilderness, consist. The foundation,matter,manner of administration,promises, and threatenings of it, were the same with the covenant ofworks; but they were all accommodated to their ecclesiastical andpoliticalestate,withespecialrespectuntotheirapproachingconditioninthelandofCanaan:onlytherewas,inthepromise,newendsandanew

usegivenuntoit,withareliefagainstitsrigourandcurse.

4.Ontheaccountoftheaccessionsthatwerethusmadetothelaw,andespeciallyunto theobservationof theSabbath, it is oftenmentioned intheScriptureasthatwhichGodhadinapeculiarmannergivenuntotheIsraelites,inwhoseespecialworshipithadsogreataplace,manyoftheirprincipalordinanceshavingagreatrespectuntoit,itbeingalsotheonlymeans of keeping up the solemnity of national worship in theirsynagogues among the people, Acts 15:21. Thus God says concerningthem, that he gave them his Sabbaths in the wilderness, to be a signbetweenhimandthem,Ezek.20:10–12;andit issaidofthesametime,Neh.9:14,thathe"madeknownuntothemhisholySabbath,"—thatis,inthemanner and for the ends expressed.Nor is there any needwhyweshouldsaythat"Hegavethem"intendsnomorebutthatherestoredtheknowledgeoftheSabbathamongstthem,thememorywhereoftheyhadalmost lost, although that interpretation of the expression might bejustified;forhesaysnowherethathethengavehisSabbaths,butthathethen peculiarly gave them unto that people, and that for the endsmentioned.FortheSabbathwasoriginallyamoralpledgeandexpressionofGod'scovenantrest,andofourrestinGod;andnowwasitappointedofGodtobeasignoftheespecialadministrationofthecovenantwhichwas then enacted.Hence it is said thathe gave it themas "aperpetualcovenant,"Exod.31:16,"thattheymightknowhimtobetheLORDthatsanctified them," verse 13,—that is, theirGod according to the tenor ofthatcovenant,whichwastocontinuethroughouttheirgenerations;thatis,untilthenewcovenantshouldbebroughtinandestablishedbyChrist.Thuswasitpeculiarlygivenuntothem;andsofarasitwasso,asitwasasignof theircovenant,as itwas then firstgiven, so it isnowabolished:for,—

5.Therenovationandchangeofthecovenantmustanddidintroduceachangeintherestannexeduntoit;foraSabbath,oraholyrest,belongsunto every covenant between God and man. But as for the kind andnatureofit,astoitsends,use,andmannerofobservation,itfollowstheespecialkindornatureof thatcovenantwhereinweatanyseasonwalkbefore God. Now, the original covenant of works being, in thisrepresentation of it on Sinai, not absolutely changed or abolished, but

afresh presented unto the people, only with a relief provided for thecovenantersagainstitscurseandseverity,withadirectionhowtouseittoanotherendthanwasfirstgivenuntoit,itfollowsthatthedayofthesabbaticalrestcouldnotbechanged.Andthereforewastheobservationoftheseventhdaypreciselycontinued,becauseitwasamoralpledgeoftherestofGodinthefirstcovenant;forthistheinstructivepartofthelawofourcreation,fromGod'smakingtheworldinsixdays,andrestingontheseventh,didrequire.Theobservationofthisday,therefore,wasstillcontinued among the Israelites, because the first covenant was againpresenteduntothem.Butwhenthatcovenantwasabsolutely,andinallrespectsasacovenant,takenawayanddisannulled,andthatnotonlyastoitsformalefficacy,butalsoastothemanneroftheadministrationofGod'scovenantwithmen,asitisunderthegospel,therewasanecessitythatthedayofrestshouldalsobechanged,asIhavemorefullyshowedelsewhere. I say, then, that the precise observation of the seventh dayenjoined unto the Israelites had respect unto the covenant of works,wherein the foundation of itwas laid, as hath beendemonstrated.AndthewholecontroversyaboutwhatdayistobeobservednowasadayofholyrestuntotheLord, isresolvedfully intothis inquiry,namely,whatcovenantwedowalkbeforeGodin.

6.AndthatwemayunderstandthewholenatureoftheJudaicalSabbath,it must moreover be considered, that the law in general, and all thepreceptsof it,werethe instrumentof thepolityof thepeopleunderthegovernmentofGod,aswebeforeobserved;forallthejudgmentsrelatinguntocivil thingswerebutanapplicationof themoral law to their stateand condition. Hence was the sanction of the transgression of it to bepunished with death. So was it in particular with respect unto theSabbath, Num. 15:32–36, partly that itmight represent unto them theoriginalsanctionof thewhole lawasacovenantofworks,andpartly tokeep that stubborn people by this severity within due bounds ofgovernment.Norwas any thingpunishedbydeath judicially in the lawbut the transgression of somemoral command.השמיםיד, "the hand ofheaven," is threatened against their presumptuous transgression of theceremoniallaw,wherenosacrificewasallowed:"ItheLORDwillsetmyface against thatman, and cut him off." This alsomade the Sabbath ayoke and a burden, that wherein their consciences could never find

perfectrest.Andinthissensealsoitisabolishedandtakenaway.

Again,itwasmadeapartoftheirlawforreligiousworshipintheirtypicalchurch-state; in which and whereby the whole dispensation of thecovenantwhichtheywereunderwasdirecteduntootherends.Andsoithad the nature of a shadow, representing the good things to come,wherebythepeopleweretoberelievedfromtherigourandcurseofthewhole law as a covenant. And on these reasons new commands weregivenfortheobservationoftheSabbath,andnewmotives,ends,anduseswereaddedthereunto,everywaytoaccommodateittothedispensationof thecovenant then in force,whichwasafterwards tobe removedandtakenaway, and therewithal theSabbath itself, so far as ithad relationthereunto; for the continuation of the seventh day precisely belongeduntothenewrepresentationthatwasmadeofthecovenantofworks.Therepresentationofthatcovenant,withthesanctiongivenuntoitamongstthe judgments of righteousness in the government of the people in thelandofCanaan,whichwastheLord's,andnottheirs,madeitayokeandburden; and the use it was put unto amongst ceremonial observancesmadeitashadow: inallwhichrespects it isabolishedbyChrist.TosaythattheSabbathasgivenuntotheJewsisnotabolished,istointroducethe whole system of Mosaical ordinances, which stand on the samebottom with it. And particularly, the observation of the seventh dayprecisely lieth as itwere in theheart of the economy.And these thingswill themoreclearlyappear ifweconsider thedealingofGodwiththatpeopleabouttheSabbathfromfirsttolast.

7.TheJews,someofthematleast,aswasbeforediscoursed,wouldhavenotonlythefirstrevelationoftheSabbathuntothem,ortherenovationof itscommand,but its first institutionabsolutely,tohavebeenintheirstation atMarah, Exod. 15. The vanity of this pretencewe have beforesufficiently discovered. And whereas this was the opinion of theTalmudicalmasters of themiddle ages since Christ, they seem to haveembraceditonthesameaccountwhereontheyhaveinventedmanyotherfancies; for observing that a Sabbath was in esteem amongst theChristians, in opposition unto them they began to contend that theSabbathwas,astheycalledit,"thebrideofthesynagogue,"andbelongedtothemselvesalone,beinggivensecretlytothemonly.Thevanityofthis

pretencewehavebeforelaidopen,andsoshallnotagaininsistuponit.

8. The first peculiar dealing of God with them about the Sabbath wasevidently in their first station at Alush, Exod. 16. The occasion of thewholeislaiddown,verses4,5,"ThensaidtheLORDuntoMoses,Behold,Iwill rain bread fromheaven for you; and the people shall go out andgatheracertainrateeveryday,thatImayprovethem,whethertheywillwalk inmy law, orno.And it shall come topass, that on the sixthdaytheyshallpreparethatwhichtheybringin;anditshallbetwiceasmuchastheygatherdaily."HereisnomentionoftheSabbath,noranyreasongiven why they should gather a double portion on the sixth day. Thiscommand, therefore, must needs have seemed somewhat strange untothem, if theyhadbeforenonotionat all of a seventhday's sacred rest.Theymust otherwise have been at a great loss in themselveswhy theymustdoubletheirmeasureonthesixthday.However,itisapparentthateithertheyhadlostthetruedaytheyweretoobserve,throughtheirlongbondageinEgypt,orknewnotwhatbelongedtothedueobservationandsanctificationofit;forwhenthepeoplehadobservedthiscommand,andgatheredadoubleportionofmanna, tokeeponepartof it for thenextday,—althoughtheyhadexperiencethatifatanotherseasonitwerekeptabove one day it would putrefy and stink, verse 20,—the rulers of thecongregation,fearingsomemistakeinthematter,goandacquaintMoseswithwhatwasdoneamongstthem,verse22.HereonMosesrepliethuntothem,verse23,"ThisisthatwhichtheLORDhathsaid,To-morrowistherestof theholySabbathunto theLORD:bake thatwhichyewillbake,"etc.

This is the first expressmentionof theSabbathuntoandamongst thatpeople;anditsufficientlydeclaresthatthiswasnottheabsoluteoriginalofasabbaticalrest.Itisonlyanappropriationandapplicationoftheoldcommand unto them; for the words are not preceptive, but directive.Theydonotinstituteanythingnew,butdirectinthepracticeofwhatwasbefore.Henceitisaffirmed,verse29,thatGodgavethemtheSabbath,—namely,inthisnewconfirmationofit,andaccommodationofittotheirpresent condition; for this new confirmation of it, by withholding ofmannaonthatday,belongedmerelyandsolelyuntothem,andwastheespecial limitation of the seventh day precisely, wherein we are not

concernedwhodoliveonthe"truebread"thatcamedownfromheaven.In these words, therefore, "To-morrow is the rest of the holy SabbathuntotheLORD,"thereisacertainlimitationoftheday,adirectionforitssanctification, as confirmed by the new sign of withholdingmanna, allwhichbelonged to thempeculiarly; for thiswas the first time that,asapeople,theyobservedtheSabbath,whichinEgypttheycouldnotdo.Andintothisinstitutionandtheauthorityofitmusttheyresolvetheirpracticewho adhere unto the observation of the seventh day precisely; for thatday is no otherwise confirmed in the decalogue but as it had relationhereunto.

9. The Jews in this place fall into a doublemistake about the practicalobservationoftheirSabbath;forfromthesewords,"Bakethatwhichyewillbake,andseethethatwhichyewillseethe,andthatwhichremainethlayupforyoutobekeptuntilthemorning,"verse23,theyconcludeittobeunlawfultobakeorseetheanythingontheSabbathday,whereasthewordshaverespectonlytothemannathatwastobepreserved.Andfromthe words of verse 29, "See, for that the LORD hath given you theSabbath,thereforehegivethyouonthesixthdaythebreadoftwodays,abide ye everyman in his place, let noman go out of his place on theseventhday,"theyhavemadearule,yea,manyrules,aboutwhatmotionsorremovalsarelawfulontheSabbathday,andwhatnot.Andhencetheyhaveboundthemselveswithmanyanxiousandscrupulousobservances,thoughtheinjunctionitselfdopurelyandsolelyrespectthepeopleinthewilderness,thattheyshouldnotgooutintothefieldstolookformannaonthatday;whichsomeofthemhavingdone,verse27,anoccasionwastaken from thence for this injunction. And hereunto do some of theheathen writers ascribe the original of the sabbatical rest among theJews, supposing that the seventhdayafter theirdepartureoutofEgypttheycame toaplaceof rest, in remembrancewhereof they consecratedonedayinseventorestandidlenesseverafter;whereuntotheyaddotherfictionsofalikenature.SeeTacit.Hist.lib.v.

10.Not longafterensuedthegivingof the lawonSinai,Exod.20.Thatthedecalogueisasummaryofthelawofnature,orthemorallaw,isbyallChristiansacknowledged,norcouldtheheathensofolddenyit.Anditis so perfectly. Nothing belongs unto the law which is not comprised

therein;norcananyone instancebegivento thecontrary.Nor is thereanythingdirectlyandimmediatelyinitbutwhatbelongsuntothatlaw.OnlyGodnowmadeinitanespecialaccommodationofthelawoftheircreationunto thatpeople,whomhewas ina secondworknow formingforhimself, Isa.43:19–21,51:15, 16.And thishedid,aseverypartof itwascapableofbeingsoaccommodated.Tothispurposeheprefaceththewholewithanintimationofhisparticularcovenantwiththem,"IamtheLORDthyGod;"andaddeth thereunto the remembranceofanespecialbenefit,thatthey,andtheyalone,weremadepartakersof,"thatbroughttheeoutofthelandofEgypt,outofthehouseofbondage,"—whichhedidinthepursuitofhisespecialcovenantwithAbrahamandhisseed.Thismadetheobligationtoobedienceuntothelaw,aspromulgatedonmountSinai,tobelonguntothempeculiarly.Tousitisonlyaneverlastingrule,as declarative of the will of God and the law of our creation. Theobligation,Isay,thataroseuntoobediencefromthepromulgationofthelawonmountSinaiwaspeculiarunto the Israelites; and sundry thingswere thenand theremixedwith it thatbelongedunto themalone.Andwhereasthemercy,theconsiderationwhereofheproposethasthegreatmotiveuntoobedience,—whichwashisbringingthemoutofEgypt,withreferenceuntohissettlingoftheminthelandofCanaan,—wasatypicalmercy, it gave thewhole lawa station in the typical church-statewhichthey were now bringing into. It altered not the nature of the thingscommanded,which,forthesubstanceofthem,wereallmoral;butitgavetheirobedienceuntoitanewandtypicalrespect,evenasitwasthetenorofthecovenantmadewiththeminSinai,withrespectuntothepromisedlandofCanaan,andtheirtypicalstatetherein.

11. This in an especial manner was the condition of the fourthcommandment. Three things are distinctly proposed in it:—(1.) Thecommand for anobservanceof aSabbathday:Exod.20:8, "RemembertheSabbathday, to keep it holy."This contains thewhole substanceofthecommand;theformalreasonwhereofiscontainedinthelastclauseofit:"WhereforetheLORDblessedtheSabbathday,andhallowedit."AndupontheneglectoftheobservanceoftheSabbathinformergenerations,with a prospect of the many difficulties that would arise among thepeople in the observation of it for the future; as also because thefoundation and reason of it in the law of creation, being principally

external, intheworksandrestofGodthatensuedthereon,werenotsoabsolutely ingraftedinthemindsofmenascontinuallytoevidenceandmanifest themselves, as do those of the other precepts, there is anespecialnoteputuponit forremembrance.Andwhereas it isapositiveprecept,as is thatwhich follows it, all the restbeingnegatives, it stoodmore in need than they of a particular charge and special motives; ofwhich motives one is added also to the next command, being in likemannerapositiveenunciation.(2.)ThereisanexpressdeterminationofthisSabbathtotheseventhday,withoutwhichitwasonlyincludedintheoriginalreasonofit:Verses9,10,"Sixdaysshaltthoulabour,anddoallthywork:buttheseventhdayistheSabbathoftheLORDthyGod."Andherein thedayoriginally fixed in thecovenantofworks isagain limitedunto thispeople, to continueunto the timeof the full introductionandestablishmentofthenewcovenant.Andthislimitationoftheseventhdaywasbuttherenovationofthecommandwhengivenuntotheminthewayof an especial ordinance,Exod. 16, andbelongsnot to the substanceofthecommanditself.Yea,takethecommanditselfwithoutrespectuntoitsexplications elsewhere, and it expresseth no such limitation, thoughvirtually,becauseoftheprecedentinstitution,Exod.16,itbecontainedinit.Hence, (3.)There is aprescription for themannerof its observance,accommodateduntothestateandconditionofthatpeople;andthattwoways,—[1.]Incomprehendingthingsspiritualunderthingscarnal,whenyetthecarnalareofnoconsiderationintheworshipofGod,butastheynecessarilyattenduponthingsspiritual.HencethatpartofthecommandwhichconcernsthemanneroftheobservationoftheSabbath,tobekeptholy, is given out in a prohibition of bodily labour and work, or acommandofbodilyrest.ButitistheexpressionoftherestofGodandhiscomplacencyinhisworksandcovenant,withthesanctificationofthedayinobedience tohiscommand, inandby theholydutiesofhisworship,thatisprincipallyintendedinit.Andthishefurtherintimatesafterwardsuntothem,byhisinstitutionofadoublesacrifice,tobeofferedmorningand evening on that day. [2.] In the distribution of the people into thecapital persons, with their relations, servants, and strangers, that Godwouldhavetoliveamongstthemandjointhemselvesuntothem.Onthewhole,itappearsthattheSabbathisnotnowcommandedtobeobservedbecauseitistheseventhday,asthoughtheseventhdaywerefirstlyandprincipallyintendedinthecommand,which,aswehaveshowed,neither

thesubstanceofthecommandnorthereasonofit,withwhichthewholeof theprecept isbegunandended,willadmitof;but theseventhday iscommandedtobeobserved,becausebyanantecedent institutionitwasmadetobetheSabbathuntothatpeople,Exod.16(whenceitcametofallunder the command, not primarily, but reductively), as it had been onanother account from the foundation of the world. The Sabbath,therefore, is originally commandedasoneday in seven tobededicateduntoaholyrest;andtheseventhday,ifwerespecttheorderofthedays,isaddedasthatespecialdaywhichGodhaddeclaredthathewouldhaveatthattimehisSabbathtobeobservedon.

Now,allthesethingsinthelawoftheSabbathareMosaical,—namely,theobligation that aroseunto its observation from thepromulgationof thelawuntothatpeopleonSinai;thelimitationofthedayuntotheseventhorlastoftheweek,whichwasnecessaryuntothatadministrationofthecovenantwhichGodthenmadeuseof,andhadarespectuntoapreviousinstitution; the manner of its observance, suited unto that servile andbondage frameofmindwhich thegivingof the lawonmountSinaididingenerate in them,asbeingdesignedofGodso todo; the ingrafting itinto the system and series of religious worship then in force, by thedouble sacrifice annexed unto it, with the various uses in andaccommodations it had unto the rule of government in thecommonwealthofIsrael;—inallwhichrespectsitisabolishedandtakenaway.

12.GodhavingdisposedandsettledtheSabbath,as to theseventhday,andthemannerof itsobservation,asapartof thecovenant thenmadewiththatpeople,hehereonmakesuseofitinthesamemanneranduntothesameendswiththeresidueoftheinstitutionsandordinanceswhichhe had then prescribed unto them.This he doth,Exod. 31:12–17, "Andthe LORD spake unto Moses, saying, Speak thou unto the children ofIsrael,saying,Verily,mysabbathsyeshallkeep:forit isasignbetweenmeandyouthroughoutyourgenerations;thatyemayknowthatIamtheLORDthatdothsanctifyyou.YeshallkeeptheSabbaththerefore;foritisholyuntoyou:everyonethatdefilethitshallsurelybeputtodeath:forwhosoever doeth any work therein, that soul shall be cut off fromamongsthispeople.Sixdaysmayworkbedone;butintheseventhisthe

Sabbath of rest, holy to the LORD: whosoever doeth any work in theSabbathday,he shall surelybeput todeath.Wherefore the childrenofIsrael shall keep the Sabbath, to observe the Sabbath throughout theirgenerations, for a perpetual covenant. It is a sign betweenme and thechildren of Israel for ever: for in six days the LORDmade heaven andearth,andontheseventhdayherested,andwasrefreshed."This isthenextmention of the Sabbath amongst that people, wherein all that wehave before laid down is fully confirmed. God had now by Mosesappointedothersabbaths,thatis,monthlyandannualsacredrests,tobeobserveduntohimself.With thesehenow joins theweeklySabbath, inallusionwhereunto they have that name also given unto them.He hadsufficientlymanifestedadifferencebetweenthembefore:fortheonehepronouncedhimselfonmountSinai,aspartofhisuniversalandeternallaw; the others he instituted by revelation unto Moses, as that whichpeculiarly belonged unto them. The one was grounded on a reasonwherein they had no more concern or interest than all the rest ofmankind,—namely,God'srestinhisworks,andbeingrefreshedthereon,upon the creation of the world, and the establishment of his covenantwithman; the others all built on reasonspeculiar unto themselves andthatchurch-statewhereintotheywereadmitted.Butherethesabbathsofboth these kinds are brought under the same command, and designedunto the same ends and purposes. Now, the sole reason hereof lies inthosetemporaryandceremonialadditionswhichwehavemanifestedtohave been made unto the original law of the Sabbath, in itsaccommodation to their church-state, with the place which it heldtherein,asweshallseeyetfurtherinparticular.

13.Theoccasionof thisrenovationof thecommandwasthebuildingofthetabernacle,whichwasnowdesigned,andforthwithtobeundertaken.Andwithrespecthereuntotherewasadoublereasonfortherepetitionofthiscommand:—First,Becausethatworkwasforaholyend,andsouponthematteraholywork,andwhereonthepeoplewereveryintent.Hencetheymighthavesupposedthatitwouldhavebeenlawfulforthemtohaveattended unto it on the Sabbath days. This, therefore, God expresslyforbids, that they might have no pretence for the transgression of hiscommand;andthereforeisthepenaltyannexeduntoitsoexpresslyhereappointed andmentioned. Secondly, As the tabernacle now to be built

wastheonlyseatofthatsolemninstitutedworshipwhichGodwasnowsetting up amongst them, so the Sabbath being the great means of itscontinuanceandperformance,thistheywerenowtobeseverelymindedof, lest by their neglect and forgetfulness thereof theymight come to aneglectandcontemptofallthatworshipwhichwasasitwerebuiltuponit.And,aswehaveobservedbeforemorethanonce,theweeklySabbathbeinginsertedintotheeconomyoftheir laws,astothematterofworksandrest,itiscomprisedinthegeneralwithotherfeasts,calledsabbathsalso:"Verily,mysabbathsyeshallkeep."Andinthisregardtheyareallcasttogetherbyourapostle,Col.2:16:"Thesabbathdays."Andtheywho,byvirtueofthisandthelikecommands,wouldbindusuptotheJudaicalSabbath, do certainly lose both that and all other ground for theobservanceofanysabbathatall;forlookinwhatrespectsitisjoinedwiththeothersabbathsbyMoses, inthesameit istakenawaywiththembytheapostle.

14. There is a treble appropriation of the weekly Sabbath in this placemadeuntothechurchoftheIsraelites:—(1.)Inthattheobservationofitisrequiredofthemintheirgenerations,—thatis,duringthecontinuanceofthatchurch-state,whichwastoabidetothecomingofChrist;forwhatwasrequiredofthemintheirgenerations,asitwasrequired,wasthentoexpireandbeabolished.(2.)Thattheyweretoobserveitasaperpetualcovenant,orasapartofthatcovenantwhichGodthenmadewiththem,whichiscalledeverlasting,becauseitwastobesountothem,seeingGodwouldnevermakeanyotherpeculiarcovenantwiththem.Andwhereasall the statutes andordinances thatGod thengave thembelongeduntoand altogether entirely made up that covenant, some of these, as thisespecial command for the Sabbath, and that for circumcision, aredistinctlycalled thecovenant,andceasedwith it. (3.) Itwasgivenuntothem as an especial pledge of the covenant that God then made withthem,whereinherestedinhisworship,andbroughtthemtorestthereininthelandofCanaan,wherebytheyenteredintoGod'srest.Henceit iscalled "a sign" between them, Exod. 31:13, 17; which is repeated andexplained, Ezek. 20:12. A sign it was, or an evident expression of thepresent covenant of God between him and them; not a sacramental ortypical sign of future grace in particular, any otherwise than as theirwholechurchconstitutionandtheirworshipingeneral,whereofbythese

meansitwasmadeapart,wereso,—thatis,notinitselforitsownnature,butasprescribeduntothem.

AndapresentsignbetweenGodandthemitwasuponadoubleaccount:—[1.] On the part of the people. Their assembling on that day for thecelebrationoftheworshipofGod,andtheavowinghimalonethereintobetheirGod,wasasign,oranevidentexpressacknowledgmentthattheywere thepeopleof theLord.And thisdothnot in the least impeach itsoriginal morality, seeing there is no moral duty but in its exercise oractual performancemay be somade a sign. [2.] On the part of God,—namely, that itwashewhosanctified them; forby thisobservance theyhadavisiblepledgethatGodhadseparatedthemuntoandforhimself,and therefore had given themhisword and ordinances as the outwardmeansoftheirfurthersanctification,tobepeculiarlyattendedtoonthatday.Andonthesegrounds it is thatGod iselsewheresaid togive themhis Sabbaths, to reveal themunto them, as their peculiar privilege andadvantage.Andtheirprivilegeitwas;foralthough,incomparisonofthesubstanceandgloryofthingstobebroughtinbyChrist,withthelibertyand spirituality of gospel worship, all their ordinances and institutionswere a yoke of bondage, yet considering their use, with their end andtendency,comparedwiththerestoftheworldatthattime,theywereanunspeakable privilege, Ps. 147:19, 20. However, therefore, the Sabbathwas originally given before unto all mankind, yet God now, by theaddition of his institutions to be observed on that day, whereby hesanctifiedthepeople,madeanenclosureofitsofaruntothemalone.

Lastly, Here is added a peculiar sanction under the penalty of death:"Everyonethatdefilethitshallsurelybeputtodeath,"Exod.31:14.Godsometimes threateneth cutting off or extermination unto persons,concerning whom yet the people had no warranty to proceed capitallyagainstthem;onlyhetookituponhimself,asthesupremelegislatorandrectorofthatpeople,todestroythemandcutthemoff,astheyspeak,"bythe hand of heaven." But wherever this expression is used, "He shallsurelybeputtodeath," תמוי תומ ,"Dyingheshalldie,"therethepeople,orthe judges among them, are not only warranted but commanded toproceed judicially against such an offender. And in this respect itbelongedunto that severegovernmentwhich thatpeople stood inneed

of,asalsotomindthemofthesanctionofthewholelawofcreationasacovenant of works, with the same commination of death unto alltransgressions. In all these regards the Sabbath was Judaical, and isabsolutelyabolishedandtakenaway.

15. The command is renewed again, Exod. 34:21, "Six days thou shaltwork, but on the seventh day thou shalt rest; in earing time and inharvestthoushaltrest."Earingtimeandharvestaretheseasonswhereinthosewho till the groundaremost intentupon their occasions, anddomosthardlybearwithintermissions,becausetheymaybegreatlytotheirdamage.Whereforetheyareinsistedonorspecified,tomanifestthatnoavocationnorpretencecanjustifymeninworkingorlabouronthatday;for by expressing earing and harvest, all those intervenings also areintendedinthoseseasonswhereondamageandlossmightredounduntomenbyomitting thegathering inof their corn.And it should seem,onthis ground, that on that day theymight not labour, neither to take itawaybeforeaflood,norremoveitfromanapproachingfire.Sosomeofthemastersthink,althoughourSaviourconvincesthem,fromtheirownpractice,inrelievingcattlefallenintopitsonthatday,Luke14:5,andbyloosing them thatwere tied, to lead them towatering, chap. 13:15, thattheydidnot conceive thisuniversally tobe the intendmentof that law,thatinnocaseanyworkwastobedone.Anditseemstheywerewiserfortheirassesinthosedaysthanthepoorwretchwasforhimself inalaterage, who, falling into the jakes at Tewkesbury on that day, would notsuffer himself to be drawn out,—if the story be truly reported in ourchronicles.Ingeneral,Idoubtnotbutthatthisadditionalexplanationina way of severity is in its proper sense purely Judaical, and containssomethingmoreofrigidnessthanisrequiredbythelawoftheSabbathaspurelymoral.

16.Mentioned it is again,withanewaddition,Exod.35:2,3, "Sixdaysshallworkbedone,butontheseventhdaythereshallbetoyouanholyday,aSabbathofresttotheLORD:whosoeverdoethworkthereinshallbeputtodeath.YeshallkindlenofirethroughoutyourhabitationsontheSabbathday."Hereagainthepenaltyandtheprohibitionofkindlingfireare Mosaical, and so on their account is the whole command as hererenewed, though there be that in it which, for the substance of it, is

moral.Andhere theseventhdayprecisely ismade שדק ,"holiness,"untothem(or, שדק יארקמ ,"aconvocationofholiness,""anholyconvocation,"asitisexpressed,Lev.23:2,wherethesewordsareagainrepeated);whoseprofanation was to be avenged with death. The prohibition also addedaboutkindlingoffireintheirhabitationshathbeentheoccasionofmanyanxiousobservancesamongtheJews.Theyallagreethatthekindlingoffireforprofitandadvantageinkilnsandoasts,forthemakingofbrick,ordryingofcorn,orforfoundingormeltingmetals,ishereforbidden.Butwhat need was there that so it should be, seeing all these things areexpressly forbidden in the command in general, "Thou shalt do nomannerofwork?"Somewhatmoreisintended.Theysay,therefore,thatitisthekindlingoffireforthedressingofvictuals;andthisindeedseemsto be the intendment of this especial law, as themanna thatwas to beeatenontheSabbathwastobepreparedontheparasceue.ButwithalIsay,thisisanewadditionallaw,andpurelyMosaical,theoriginallawofthe Sabbathmaking no intrenchment on the ordinary duties of humanlife,asweshallseeafterwards.Whetheritforbadethekindlingoffireforlightandheat,Imuchquestion.ThepresentJewsinmostplacesemployChristianservantsaboutsuchworks;forthepoorwretchescarenotwhatisdonetotheiradvantage,sotheydoitnotthemselves.Buttheseandthelike precepts belonged unquestionably unto their pedagogy, and wereseparablefromtheoriginallawoftheSabbath.

17. Lastly, The whole matter is stated, Deut. 5:15; where, after therepetition of the commandment, it is added, "And remember that thouwastaservantinthelandofEgypt,andthattheLORDthyGodbroughtthee out thence through a mighty hand and by a stretched out arm:thereforetheLORDthyGodcommandedtheetokeeptheSabbathday."ThemercyandbenefittheyhadreceivedintheirdeliverancefromEgyptisgivenas the reason,notwhy theyshouldkeep theSabbath,as itwasproposedasamotiveuntotheobservationofthewholelawintheprefaceofthedecalogue,butwhereforeGodgavethemthelawofit,tokeepandobserve: "Therefore the LORD thy God commanded thee to keep theSabbath." Now, the reason of the command of a sabbatical restabsolutely,Godhadeverywheredeclared tobehismaking theworld insixdays,andrestingontheseventh;thementionwhereofinthisplaceiswholly omitted, because an especial application of the law unto that

peopleisintended.SothatitisevidentthattheMosaicalSabbathwas,onmany accounts and in many things, distinguished from that of thedecalogue,whichisamoralduty.ForthedeliveranceofthepeopleoutofEgypt, which was a benefit peculiar unto themselves, and typical ofspiritual mercies unto others, was the reason of the institution of theSabbathasitwasMosaical,whichitwasnot,norcouldbe,oftheSabbathabsolutely,althoughitmightbepressedonthatpeopleasaconsiderablemotivewhytheyoughttoendeavourthekeepingofthewholelaw.

18.Fromallthathathbeendiscoursed,itappearsthattheobservationoftheseventhdaypreciselyfromthebeginningoftheworldbelongeduntothe covenant of works, not as a covenant, but as a covenant of works,founded in the law of creation; and that in the administration of thatcovenant,whichwasrevived,anduntocertainendsre-enforceduntothechurchof Israel in thewilderness, itwasboundonthembyanespecialordinance, to be observed throughout their generations, or during thecontinuanceoftheirchurch-state.Moreover,thatastothemannerofitsobservance required by the law, as delivered onmount Sinai, it was ayoke and burden to the people, because that dispensation of the lawgendered unto bondage, Gal. 4:24; for it begot a spirit of fear andbondage inall thatwere itschildrenandsubjectunto itspower. In thisconditionofthingsitwasapplieduntosundryendsintheirtypicalstate;inwhich regard itwas "a shadowof good things to come."And so alsowas it in respect of those other additional institutions andprohibitionswhichwere inseparablefromitsobservationamongstthem,whereofwehave spoken. On all these accounts I doubt not but that the MosaicalSabbath,andthemannerofitsobservation,areunderthegospelutterlytakenaway.ButasfortheweeklySabbath,asrequiredbythelawofourcreation,andre-enforced in thedecalogue, thesummaryrepresentationofthatgreatoriginallaw,theobservationofitisamoralduty,whichbydivineauthorityistranslateduntoanotherday.

19.TheancientJewshaveasaying,whichbythelatermastersisabused,but a truth is contained in it, העולנז דברי קיוםוהוזקלכל The"—;השבתנתןSabbathgivesfirmitudeandstrengthtoalltheaffairsofthisworld;"foritmaybeunderstoodof theblessingofGodonthedueobservationofhisworshiponthatday.Hence itwas, theysay, thatanyyoungcleanbeast

thatwastobeofferedinsacrificemustcontinuesevendayswiththedam,andnotbeoffereduntiltheeighth,Lev.22:27,andthatachildwasnottobecircumciseduntiltheeighthday,thattheremightbeaninterpositionofaSabbathfortheirbenediction.Andit isnotunlikelythattheeighthdaywasalsosignalizedhereby,asthatwhichwastosucceedintheroomoftheseventh,asshallbemanifestedinournextdiscourse.

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EXERCITATIONV

OFTHELORD'SDAY

1.Asummaryofwhathathbeenproved—AprogresstotheLord'sday.2.The new creation of all things in Christ the foundation of gospelobedienceandworship.3.Theoldandnewcreationcompared.4.Theoldandnewcovenant.5.Distinctendsofthesecovenants.6.Suppositionoftheheadsofthingsbeforeconfirmed.7.FoundationoftheLord'sdayonthose suppositions. 8. Christ the author of the new creation; hisworkstherein.9.Hisrestfromhisworkstheindicationofanewdayofrest.10.Observed by the apostles. 11. Proof of the Lord's day from Heb. 4proposed.12.Thewordsofthetext.13.Designoftheapostleingeneral.14. His answer unto an objection, with his general argument. 15. Thenature of the rests treated of by him. 16. The church under the law ofnature,anditsrest.17.Thechurchunderthelawofinstitutions,anditsrest.18.Thechurchunderthegospel,anditsrest.19.Thefoundationofit.20.Christ,hisworksandhisrest,intendedHeb.4:10.21.Thisfurtherproved by sundry arguments. 22. What were his works whereby thechurchwasfounded.23.Hisentranceintohisrest,notinhisdeath,butinhis resurrection. 24. Theday of rest limited anddeterminedhereby.25.ThesabbatismthatremainsforthepeopleofGod.26.ThesendingoftheHolyGhost.27.Churchassemblieson the firstdayof theweek.28.The Lord's day,Rev. 1:10. 29. The sumof the preceding discourse. 30.Necessityofthereligiousobservationofonedayinseven.31.BlessingofGod on the church-worship on the first day. 32. Of the seventh-daySabbath—Judaism restored in it—Of the Ebionites. 33. Schismsperpetuatedbytheopinionoftheseventh-daySabbath.34.Penaltyofthelawre-enforcedwithit.35.Thewholelegal.

1.HOWthecreationofall thingswasfinished,andhowtherestofGodandman ensued thereon, hath been declared. It hath also in part, andsufficiently as unto our present purpose, been evidencedhow the greatendsofthecreationofall,inthegloryofGod,andtheblessednessofmaninhim,withthepledgethereofinasabbaticalrest,wereforaseasonasitweredefeatedanddisappointed,bytheentranceofsin,whichbrakethecovenantthatwasfoundedinthelawofcreation,andrenderedituseless

unto thoseends; for the lawbecameweak throughsinand the flesh,orthe corruption of our nature that ensued thereon, Rom. 8:3. Hence itcould nomore bringman to rest inGod.But yet a continuation of theobligatory force of that law and covenant, with the direction of it untootherendsandpurposesthanatfirstgivenuntothem,wasundertheoldtestamentdesignedofGod,andhathbeendeclaredalso.Hencewasthecontinuationof theoriginal sabbatical rest in the churchof Israel,withtheespecialapplicationof itscommanduntothatpeople, insistedon intheprecedingdiscourse.InthisstateofthingsGodhadofolddeterminedtherenovationofallbyanewcreation,anewlawofthatcreation,anewcovenant,andanewsabbaticalrest,untohisownglory,byJesusChrist;andthesethingsarenowtobediscussed.

2. The renovation of all things by Jesus Christ is prophesied of andforetoldasanewcreationofall,evenoftheheavensandtheearth,andallthings contained in them, Isa. 65:17, 18, 66:22; 2 Pet. 3:13. Hence thestate of things to be introduced thereby was under the old testamentcalled "Theworld to come,"Heb. 2:5. So it is still calledby the Jewishmasters,הבאעולם,andעולםעתיד.SoKimchi,amongstotherexpositionsofthetitleofPs.92,"ApsalmorsongfortheSabbathday,"addsthis,asthatwhich themost ancient rabbins fixed on, לבאלעולםשכולו העתיד עלהמשיח They"—";שבתומנוחהוהםימי interpreted it of the world to come,which shall be wholly sabbath or rest; and these are the days of theMessiah." A spiritual rest it is they intend, and not a cessation of aSabbathday inparticular, seeing in theprophecyof thenewtemple,orchurch-state,inthosedaysthereisespecialdirectiongivenfortheserviceoftheSabbathday,Ezek.46:4.

Andthisrenovationofallthingsissaid,accordingly,tobeaccomplishedinChrist:2Cor.5:17,18,"Oldthingsarepassedaway;behold,allthingsarebecomenew."Theoldlaw,oldcovenant,oldworship,oldSabbath,allthat was peculiar unto the covenant of works as such, in the firstinstitution of it and its renewed declaration on mount Sinai, are allantiquatedandgone.Whatnowremainsofthem,astoanyusefulnessinour living toGod, doth not abide on the old foundation, but on a newdispositionofthem,bytherenovationofallthingsinChrist;for"inthedispensation of the fulness of times," God gathered unto a head "all

thingsinChrist,bothwhichareinheaven,andwhichareonearth;eveninhim,"Eph.1:10.Thewholeoldcreation,as faras ithadanything initselforitsorderthatbelongeduntoorcontributedanythingtowardsourlivinguntoGodandhisglory,isdisposedanewinChristJesusuntothatend.

But this renovationof all,which is the foundationof all our acceptableobedience untoGod and of his presentworship, consists principally inthe regeneration of the elect, making them new creatures, and theerectionofanewchurch-statethereby,tothegloryofGod.Now,thisnewcreationofallmustansweruntoalltheendsoftheold,inreferenceuntothegloryofGodandthegoodofthemwhoarepartakersofit;otherwiseitwouldnotbesorightlycalled,noranswerthedeclaredendofit,whichwastogatherallthingstoaheadinChristJesus;forwhatwaslostbysin,astothegloryofGodintheoldcreation,inthiswastoberepairedandrecovered.

3.Wemay, then, as the foundation of our present discourse, considerhow these things answer unto one another:—First, The old creationcomprised in it the lawof theobedienceofallcreaturesuntoGod.Thiswas therein and thereby implanted on their natures, with inclinationsnaturalormoralunto theobservationof it.And thusmust itbealso inthenewcreation,asuntothesubjectofit,whichisthechurch.Thelawofthe old creationuntoman consistedprincipally in the image ofGod inhimandconcreatedwithhim;forherebydidhebothknowhisdutyandwasenabledtoperformit,andwasacquaintedwithhisrelationuntoGodand dependence upon him, which rendered it necessary andindispensable. But this law in the state of creation fell under a doubleconsideration, or had a double use,—first as a rule, and then as aprinciple.Asarule, the light thatwas in themindofman,whichwasaprincipalpartoftheimageofGodinhim,acquaintedhimwithhiswholeduty, anddirectedhim in the rightperformanceof it.As aprinciple, itrespected the ability that thewholemanwas endowedwithal to live toGod according to his duty. This law, as to its first use, being muchimpaired, weakened, and in a greatmeasuremade useless by sin, Godwaspleased to restore it in thevocal revelationofhiswill, especially inthedecalogue,whichwithhisownfingerhewrote intablesofstone.In

answer hereunto a new law of obedience is introduced by the newcreationinChristJesus.AndthisprincipallyconsistethintherenovationoftheimageofGodinthenewcreatures,whichwaslostbysin;fortheyare"renewedinthespiritoftheirmind,"anddo"putonthatnewman,whichafterGodiscreatedinrighteousnessandtrueholiness,"Eph.4:23,24.Andthisfullyanswersthefirstlaw,asitwasaprincipleoflightandpoweruntoobedience.Andinagreatmeasureitsuppliesthelossofitasitwasarulealso;forthereisagreatrenovationthereof,inGod'swritinghislawinourhearts,notheretobeinsistedon.ButinthisnewcreationGod designed to gather up all that was past in the old, and in the lawthereof,andinthecontinuationofitbywritingundertheoldtestament,untooneheadinChrist.Whereforehebringsoverintothisstatetheuseof the first law, as renewed and represented in tables of stone, for adirective rule of obedience unto the new creature, whereby the firstoriginal law iswhollysupplied.Hereuntohemakesanadditionofwhatpositivelawshethinksmeet,ashedidalsoundertheoldlawofcreation,forthetrialofourobedienceandourfurtheranceinit.Sothemorallawofourobedienceisineachcondition,theoldandthenew,materiallythesame;norisitpossiblethatitshouldbeotherwise.Butyetthisoldlaw,asbroughtoverintothisnewestate,isnewalso;for"allthingsarebecomenew."Anditisnowtheruleofourobedience,notmerelyandabsolutelyuntoGodas the creator, the first cause and last endof all, but asuntoGod in Christ bringing us into a new relation unto himself. In therenovation, then,of the imageofGod inoursouls,andthe transferringoverofthemorallawasarule,accompaniedwithnewdistinctprinciples,motives, and ends, doth the law of the new creation consist, and fullyanswerthelawofthefirst,asitwasaprincipleandarule,eachofthemhavingtheirpeculiarpositivelawsannexeduntothem.

4. Secondly, The law of creation had a covenant included in it, orinseparablyannexeduntoit.Thisalsowehavebeforedeclared,andwhatbelongedthereuntoorensuednecessarilythereon.Thus,therefore,mustit be also in the new creation and the law thereof. Yea, because thecovenantisthatwhichasitweregatherethallthingstogether,bothintheworks and law of God, and in our obedience, disposing them into thatorder which tendeth to the glory of God and the blessedness of thecreaturesinhim,thisisthatwhichinbothcreationsisprincipallytobe

considered;forwithoutthis,noendofGodinhisworksorlawcouldbeattained, nor man be made blessed in a way of righteousness andgoodnessuntohisglory.Andthe lawofcreationnootherwise failed,orbecameuselessas to its firstendbysin,but that thecovenantof itwastherebybroken,andrendereduselessastothebringingofmanuntotheenjoyment ofGod.This, therefore,was principally regarded in thenewcreation,—namely, the making, confirming, and ratifying, of a newcovenant. And the doing hereof was the great promise under the oldtestament, Jer. 31:31–34, whereby the believers who then lived weremadepartakersofthebenefitsofit.AndtheconfirmingofthiscovenantinandbyChristisexpressedasapartofthenewcreation,Heb.8:8–13,anditisindeedcomprehensiveofthewholeworkofit.

5.Thirdly,The immediateendof theoldcovenantwastobringmanbydueobedienceunto the rest ofGod.ThisGoddeclared in anduntohisinbred,native light,byhisworksandhis rest thatensued thereon;andalsoby thedayof restwhichhe institutedasapledge thereof,andasameans of attaining it, by that obedience which was required in thecovenant. This we have before declared, and this was the true originalandendofthefirstsabbaticalrest.Allthesethings,therefore,musthaveplace also in the new covenant, belonging unto the new creation. Theimmediate endof it is our entering into the rest ofGod, as the apostleproves at large, Heb. 4. But herein we are not absolutely to enter intoGod'srestasacreatorandrewarder,but into therestofGod inChrist,the nature whereof will be fully explained in our exposition of thatchapter;forobedienceisnowtobeyieldeduntoGod,notabsolutely,buttoGod in Christ, andwith that respect, therefore, arewe to enter intorest. The foundation hereof must lie in the works of God in the newcreation,andthecomplacencywithrestwhichhetooktherein;forallourrestinGodisfoundedinhisownrestinhisworks.Forapledgehereof,aday of rest must be given and observed, the reasons and necessitywhereofwe have explained and confirmed in our preceding discourses.This, ashathbeen showed,wasoriginally the seventhdayof theweek;but, as the apostle tells us in another case, "The priesthood beingchanged, there is made of necessity a change also of the law," so thecovenant being changed, and the rest which was the end of it beingchanged,and thewayofentering into the restofGodbeingchanged,a

changeof thedayof restmustofnecessity thereonensue.Andnomancanassertthesamedayofrestpreciselytoabideasofold,buthemustlikewise assert the same law, the same covenant, the same rest ofGod,the same way of entering into it; which yet, as all acknowledge, arechanged.Thedayfirstannexeduntothecovenantofworks,—thatis,theseventh day,—was continued under the old testament, because theoutwardadministrationofthatcovenantwascontinued.Arelief,indeed,was provided against the curse and penalty of it; but in theadministration of it, the nature, promises, and threatenings of thatcovenant, thoughwithother endsandpurposes,were representeduntothepeople.Butnowthatcovenantbeingabsolutelyabolished,bothastoits nature, use, efficacy, and power, no more to be represented orproposeduntobelievers, thewholeof itand its renewedadministrationunder the old testament being removed, taken away, anddisappearing,Heb. 8:13, the precise day of rest belonging unto it was to be changedalso;andsoitiscometopass.

6.Wemustheresupposewhathathbeenbeforeprovedandconfirmed,—that therewasadayofholyrestuntoGodnecessarytobeobserved,bythe law,andby thecovenantofnatureorworks;neitherwasnorcouldeitherof thembe completewithout it, lookingon themas the rule andmeansofman's livinguntoGod,andofhiscomingto theenjoymentofhim:andthatthisdaywas,intheinnatelightofnature,asdirectedbytheworksofGod,designedandproposeduntoitforthatpurpose,tobeoneday in seven. This was it to learn, and this it did learn, from God'screatingtheworldinsixdays,andrestingontheseventh;forGodaffirmseverywhere that becausehedid so, therefore itwas theduty ofman tolabouronsixdays,ashisoccasionsdorequire,andtorestontheseventh.This, therefore, theywere taught by thoseworks and rest ofGod, or itcouldnotbeproposedasthereasonoftheirsuitablepractice;andforthisend did God so work and rest. The law, therefore, of this holy rest herenewethinthedecalogue,amongstthoseotherlaws,whichbeingofthesamenatureandoriginal,—namely,branchesofthelawofourcreation,—weretobeuntousmoralandeternal;forGodwouldnolongerintrusthismindandwill inthat lawuntothedepravednatureofman,—whereinifhe had not, in the best, often guided and directed it by freshextraordinaryrevelations, itwouldhavebeenof littleusetohisglory,—

butcommittedit,byvocalrevelation,tothemindsofthepeople,asthedoctrinalobjectoftheirconsideration,andrecordeditintablesofstone.Moreover, the nature of the first covenant, and the way of God'sinstructingmanintheconditionofit,byhisworksandrest,hadlimitedthis holy day unto the seventh day, the observationwhereof was to becommensurate unto that covenant and its administration, however theoutwardformsthereofmightbevaried.

7.Onthesesuppositionswelay,andoughttolay,theobservationoftheLord'sdayunderthenewtestament,accordingtotheinstitutionofit,ordeclaration of the mind of Christ, who is our Lord and Lawgiver,concerningit.(1.)Anewworkofcreation,oraworkofanewcreation,isundertakenandcompleted, Isa.65:17, 18,66:22;2Pet. 3:13;Rev.21:1;Rom. 8:19, 20; 2 Cor. 5:17; Gal. 6:15. (2.) This new creation isaccompaniedwithanewlawandanewcovenant,orthelawoffaithandthecovenantofgrace,Rom.3:27,8:2–4;Jer.31:31–34;Heb.8:8–13.(3.)UntothislawandcovenantadayofholyrestuntotheLorddothbelong;which cannot be the same daywith the former, nomore than it is thesamelaworthesamecovenantwhichwereoriginallygivenuntous,Heb.4:9;Rev.1:10.(4.)ThatthisdaywaslimitedanddeterminedtothefirstdayoftheweekbyourLordJesusChrist,isthatwhichshallnowfurtherbeconfirmed.OnlyImustdesirethereadertoconsider,thatwhereasthetopical arguments whereby this truth is confirmed have been pleaded,improved, and vindicated, bymany of late, I shall but brieflymentionthem,andinsistprincipallyonthedeclarationofthepropergroundsandfoundationsofit.

8.AsourLordJesusChrist,astheeternalSonandWisdomoftheFather,was the immediate cause andauthorof theold creation, John 1:3,Col.1:16,Heb.1:2,10,soasMediatorhewastheauthorofthisnewcreation,Heb.3:3,4.Hebuilt thehouseofGod;hebuilt all these things, and isGod. Herein he wrought, and in the accomplishment of it "saw of thetravailofhissoul,andwassatisfied," Isa.53:11; that is, "herested,andwas refreshed." Herein he gave a new law of life, faith, and obedienceuntoGod,Isa.42:4;notbyanadditionofnewpreceptstothemorallawofGodnotvirtuallycomprisedtherein,anddistinctfromhisownpositiveinstitutionsofworship,butinhisrevelationofthatnewwayofobedience

untoGodinandbyhimself,withtheespecialcauses,means,andendsofit,—whichsuppliestheuseandendwhereuntothemorallawwasatfirstdesigned, Rom. 8:2, 3, 10:3, 4,—whereby he becomes "the author ofeternalsalvationuntoallthemthatobeyhim,"Heb.5:9.ThislawoflifeandobediencehewritesbyhisSpiritintheheartsofhispeople,thattheymaybe "willing in the day of his power," Ps. 110:3, 2Cor. 3:3, 6,Heb.8:10;notatonceandinthefoundationofhisworkactually,butonlyinthecausesof it.Forasthelawofnatureshouldhavebeenimplantedinthe hearts of men in their conception and natural nativity, had thatdispensationofrighteousnesscontinued,sointhenewbirthofthemthatbelieveinhimisthislawwrittenintheirheartsinallgenerations,John3:6.Hereonwasthecovenantestablishedandallthepromisesthereof,ofwhichhewasthemediator,Heb.8:6.Andforaholydayofrest,fortheendsbeforedeclared,andonthesuppositionsbeforelaiddownevincingthenecessityofsuchaday,hedeterminedtheobservationofthefirstdayoftheweek;for,—

9.First,onthisdayherestedfromhisworks,inandbyhisresurrection;for thenhadhe laid the foundationof thenewheavens andnewearth,andfinishedtheworksofthenewcreation,"whenthemorningstarssangtogether,andallthesonsofGodshoutedforjoy."Onthisdayherestedfrom his works, and was refreshed, as God did and was from his. Foralthoughhe "workethhitherto," in the communicationofhisSpirit andgraces,astheFathercontinuedtodoinhisworksofprovidence,afterthefinishingof theworksof theoldcreation, though theseworksbelongedthereunto, yet he ceased absolutely from that kind ofworkwhereby helaid the foundation of the new creation.Henceforth he dieth nomore.Andonthisdaywasherefreshedintheviewofhiswork;forhesawthatitwasexceedinggood.Now,asGod'srest,andhisbeingrefreshedinhiswork,ontheseventhdayofold,wasasufficientindicationofthepreciseday of rest which hewould have observed under the administration ofthatoriginallawandcovenant,sotherestofourLordJesusChrist,andhisbeingrefreshedinandfromhisworks,onthefirstday,isasufficientindicationoftheprecisedayofresttobeobservedunderthedispensationofthenewcovenant,nowconfirmedandestablished.

And the church of Christ could not pass one week under the new

testament,orinagospelstateofworship,withoutthisindication;fortheJudaicalSabbath,assureasitwasso,andassureasitwasannexeduntotheMosaicaladministrationofthecovenant,wassofarabolishedasnotreallytoobligethedisciplesofChristinconscienceuntotheobservationof it,whateveranyof themmightforaseasonapprehend.Andifanewdaywasnotnowdetermined, therewasnodayorseasonappointedfortheobservanceofaholy restunto theLord,noranypledgegivenusofourenteringintotherestofChrist.Andthosewhosaythatitisrequiredthat some timebe set apartunto the endsof a sabbatical rest, but thatthereisnodivineindicationofthattime,whennorwhatitisorshallbe,ifweconsiderwhataretheendsofsucharest,asbeforedeclared,mustallowustoexpectfirmerproofsoftheiruncouthassertionthananyasyetwehavemetwithal.

10.Accordingly,thisindicationofthegospeldayofrestandworshipwasembracedbytheapostles,whoweretobeasthechiefcornerstones,thefoundation of the Christian church; for immediately hereon theyassembledthemselvesonthatday,andwereconfirmedintheirobediencebythegraceofourLord,inmeetingwiththemthereon,John20:19,26.Anditseemsthatonthisdayonlyheappeareduntothemwhentheywereassembled together, althoughoccasionallyhe showedhimself to sundryofthematotherseasons.HenceheleftThomasunderhisdoubtsawholeweekbeforehegavehimhisgraciousconviction, thathemightdo it intheassemblyofhisdisciplesonthefirstdayoftheweek;fromwhichtimeforwardthisdaywasneverwithoutitssolemnassemblies,asshallfurtherbeclearedafterwards.

11.Now,because Iampersuaded that thesubstanceofall thatwehavelaiddownandpleaded for in all theprecedingdiscourses, especially inwhat we have proposed concerning the foundation and causes of theLord's day, is taught by the apostlePaul inhisEpistle to theHebrews,chap.4,Ishallpresentuntothereaderthesumofhisdesignandscopeinthat place, from verse 3 to verse 10,with an application of it unto ourpresentpurpose,referringhimyet,forfurthersatisfaction,untoourfullexposition of the chapter itself; for this place is touched on by all whohavecontendedabouttheoriginalanddurationofthesabbaticalrest,buthasnotyet, thatIknowof,beendiligentlyexaminedbyany.Ishallnot

feartolaymuchoftheweightofthecausewhereinIamengageduponit,andthereforeshalltakeaviewofthewholecontextandthedesignoftheapostletherein.

12.Thewordsof theapostleare: "Forwewhichhavebelieveddoenterintorest,ashesaid,AsIhavesworninmywrath,iftheyshallenterintomy rest: although the works were finished from the foundation of theworld.Forhespakeinacertainplaceoftheseventhdayonthiswise,AndGoddidresttheseventhdayfromallhisworks.Andinthisplaceagain,Ifthey shall enter into my rest. Seeing therefore it remaineth that somemustentertherein,andtheytowhomitwasfirstpreachedenterednotinbecauseofunbelief:(again,helimitethacertainday,sayinginDavid,To-day, after so long a time; as it is said, To-day if yewill hear his voice,hardennotyourhearts.ForifJesushadgiventhemrest,thenwouldhenotafterwardhave spokenof anotherday.There remaineth thereforearesttothepeopleofGod.Forhethatisenteredintohisrest,healsohathceasedfromhisownworks,asGoddidfromhis,")Heb.4:3–10.

13.Thedesignoftheapostleinthisdiscourse,istoconfirmwhathehadlaid down andpositively asserted in the beginning of the chapter.Nowthisis,thatthereisyet,underthegospel,apromiseofenteringintotherestofGodleftorremaininguntobelievers;andthattheydoenterintothatrestbymixingthepromiseofitwithfaith.Thishedeclares;andthedeclarationofitwasusefulunto,andnecessaryfortheHebrews.Forhelets them know, that notwithstanding their present and ancientenjoyment of the land of Canaan, with the worship and rest of Godtherein,which their forefathers fell shortofby theirunbelief, theywereunderanewtrial,anewrestbeingproposeduntotheminthepromise.Thisheprovesbyatestimonyoutofthe95thPsalm,thewordswhereofhe had insisted on at large chap. 3, and doth so again in this. But theapplication of that testimony unto his purpose is obnoxious to a greatobjection; for the restmentioned in thatpsalm seems tobe a rest longsincepast andenjoyed, eitherby themselvesorothers.They, therefore,couldhavenoneworfreshconcernmentinit,norbeindangerofcomingshortofit.Andifthiswereso,alltheargumentsandexhortationsoftheapostleinthisplacemustneedsbeweakandincogent,asdrawnfromamistakenandmisappliedtestimony.

14.Toremovethisobjection,andtherebyconfirmhis formerassertionsandexhortationsthereon,isthedesignoftheapostleinthisdiscourse.

To this end he proceeds unto the exposition and vindication of thetestimony itself which he had cited out of the Psalms. And herein heshows, from the proper signification of thewords, from the timewhenthey were spoken, and the persons to whom, that no other rest wasintended in thembutwhatwasnowbyhimproposedunto themas therestofGodandhispeopleinthegospel.

Thegeneralargumentwhichtothispurposeheinsistsupon,consistsinanenumerationofall theseveralrestsofGodandhispeoplewhicharementioned in the Scriptures; for from the consideration of them all heprovesthatnootherrestcouldbeintendedinthewordsofDavidbutonlytherestofthegospel,whereintotheyenterwhodobelieve.

Moreover, fromthat respectwhich thewordsof thepsalmisthaveuntotheother foregoing rests ofGodandhispeople, hemanifests that theyalso were appointed of God to be representations of that spiritual restwhichwasnowbroughtinandestablished.Thisisthegeneraldesignofthisdiscourse.

Inpursuithereofhedeclaresinparticular,—(1.)Thattherestmentionedinthepsalmisnotthatwhichensuedimmediatelyonthecreationofallthings.Thisheevinceth,becauseitwasspokenofafterwards,alongtimeafter, and that toanotherpurpose,Heb.4:4,5. (2.)That itwasnot therest of the land of Canaan, because that was not entered into by themuntowhomitwasfirstproposedandpromised,fortheycameshortofitby theirunbelief,andperished in thewilderness;but thisrest,which isnowafreshproposed, is such as thepeople ofGodmust andwill enterinto, verses 6, 7. (3.) Whereas it may be objected, that although thewildernessgenerationenterednotin,yettheirposteritydidso,undertheconductofJoshua,verse8;heanswers,thatthisrestinthepsalmbeingproposed and promised in David so long a time (above four hundredyears) after the people had quietly possessed the land whereinto theywereconductedbyJoshua,itmustneedsbethatanotherrest,thenyettocome,wasintendedinthosewordsofthepsalmist,verse9.And,(4.)toconclude his argument, he declareth that this new rest had a new,

peculiarfoundation,whichtheotherhadnointerestorconcernmentin,—namely,hisceasingfromhisworksandenteringintohisrestwhoistheauthorofit,verse10.Thisishiswayandmannerofarguingfortheproofofwhathehadbeforelaiddown,andwhichheissuethinthatconclusion,verse9,"ThereremaineththereforearestforthepeopleofGod."

15.Butwemustyetfurtherconsiderthenatureoftheseveralrestsherediscoursedofbytheapostle,whichwillgivelightandconfirmationuntowhat we have before discoursed. To this purpose will the ensuingpropositions,takenfromthewords,conduce;as,—

(1.) The rest of God is the foundation and principal cause of our rest.Henceingeneralitisstillcalled"God'srest:""Iftheyshallenterintomyrest."Itis,onsomeaccountorother,God'srestbeforeitisours;nottherestonlywhichhehathappointed,commanded,andpromiseduntous,buttherestwherewithhimselfrested,asisplainlydeclaredoneveryheadoftherestsheretreatedof.AndthisconfirmsthatfoundationandreasonofasabbaticalrestwhichwehavelaiddowninourthirdExercitation.

(2.)God'srestisnotspokenofabsolutelywithrespectuntohimselfonly,butwith reference unto an appointed rest that ensued thereon, for thechurchtorestwithhimin.Henceitfollowsthattherestsherementionedareasitweredouble,—namely,therestofGodhimself,andtherestthatensuedthereonforustoenter into.For instance,at thefinishingof theworks of creation,which is first proposed,God ceased fromhisworks,andrested.Thiswashisownrest, thenaturewhereofhathbeenbeforedeclared."Herestedontheseventhday."Butthiswasnotall:"heblessedit" for the restofman,a rest forus ensuingonhis rest,—anexpressiverepresentationofit,andapledgeofourenteringinto,orbeingtakenintoaparticipationoftherestofGod.

(3.) The apostle proposeth the threefold state of the church untoconsideration:—[1.] The state of it under the law of nature or creation;[2.]The state of it under the lawof institutions and carnal ordinances;[3.] That then introducing under the gospel. Accordingly have wedistinguished our discourses concerning a sabbatical rest, in our third,and fourth,and thispresentExercitation.Toeachof theseheassignsadistinctrestofGod,arestofthechurch,enteringintoGod'srest,anda

dayofrest,asthemeansandpledgethereof.Andwithalhemanifeststhatthetwoformerwereorderedtobepreviousrepresentationsofthelatter,thoughnotequallynoronthesameaccount.

16.FIRST,Heconsiders thechurchand thestateof itunder the lawofnature,before the entranceof sin.Andhereinhe shows first that therewasa restofGod in it; for saithhe, "Theworkswere finished fromthefoundationoftheworld.…AndGoddidresttheseventhdayfromallhisworks," verses 3, 4. As the foundation of all, he layeth down first theworksofGod; for the church, andeverypeculiar stateof the church, isfoundedinthework,someespecialworkofGod,andnotmerelyinalaworcommand."Theworks,"saithhe,"werefinishedfromthefoundationoftheworld."Τὰἔργα,"theworks," השעמ ,"thework,"thatis,ofGod,theeffectofhiscreatingpower,"wasfinished,"orcompleted,ἀπὸκαταβολῆςκόσμου, "from the foundation of the world;" a periphrasis for the sixoriginal days, wherein time and all thingsmeasured by it and existentwithithadtheirbeginning.ThisworkofGod,ashathbeenproved,Exerc.iii.,wasthefoundationofthechurchinthestateofnature,andgaveuntoittheentirelawofitsobedience.

On this work and the completing of it ensued the rest of God himself:Verse4, "Goddid rest the seventhday fromallhisworks."This restofGod,andtherefreshmenthetookinhisworks,ascomprisingthelawandcovenantofourobedience,havebeenexplainedalready.

But this alonedothnot confirm,nor indeed comenear, thepurposeorargumentoftheapostle:forheistospeakofsucharestofGodasmenmightenterinto,aswasafoundationofrestuntothem,orotherwisehisdiscourseisnotconcernedinit;whereupon,byacitationofthewordsofMosesfromGen.2:2,hetellsusthatthisrestofGodwasontheseventhday,whichGodaccordinglyblessedandsanctifiedtobeadayofrestuntoman. So that in this state of the church there were three thingsconsiderable:—(1.) The rest of God himself in his works, wherein thefoundationofthechurchwaslaid;(2.)ArestproposeduntomantoenterintowithGod,whereinlaythedutyofthechurch;and,(3.)Adayofrest,theseventhday,asaremembranceoftheoneandameansandpledgeofthe other. And herewith we principally confirm our judgment on theSabbath's beginning with the world; for without this supposition the

mentioningofGod'sworkandhisrestnowaybelongedtothepurposeofourapostle.Forhediscoursethonlyofsuchrestsasmenmightenterintoandhaveapledgeof;andtherewasnosuchthingfromthefoundationoftheworld,unlesstheSabbathwasthenrevealed.Norisitabsolutelythework and rest of God, but the obedience of men and their duty withrespectuntothem,whichheconsiders;andthiscouldnotbe,unlesstherestofGodwasproposeduntomentoenterintofromthefoundationoftheworld.

17. SECONDLY, The apostle considers the church under the law ofinstitutions; and herein he presenteth the rest of the land of Canaan,whereinalsothethreedistinctrestsbeforementioneddooccur:—

(1.)TherewasinitarestofGod.Thisgivesdenominationtothewhole.Hestillcallsithisrest:"Iftheyshallenterintomyrest."Andtheprayerabout it was, "Arise, O LORD, into thy rest, thou and the ark of thystrength," or the pledge of his presence and power. And this rest alsoensueduponhiswork;forGodwroughtaboutitworksgreatandmighty,andonlyceasedfromthemwhentheywerefinished.Andthisworkofhisanswered in its greatness unto the work of creation, whereunto it iscompared by himself: Isa. 51:15, 16, "I am the LORD thy God, thatdividedthesea,whosewavesroared:TheLORDofhostsishisname.AndIhaveputmywordsinthymouth,andIhavecoveredtheeintheshadowofminehand, that Imayplant theheavens, and lay the foundationsofthe earth, and sayuntoZion,Thouartmypeople."Thedividingof thesea,whosewaves roared, is put by a synecdoche for thewholework ofGodinpreparingawayforthechurch-stateofthatpeopleinthelandofCanaan. And this he compares to thework of creation, in planting theheavens, and laying the foundations of the earth; for although thesewordsarebutametaphoricalexpressionofthepoliticalandchurchstateofthatpeople,yetthereisanevidentallusioninthemuntotheoriginalcreation of all things. This was the work of God, upon the finishingwhereofheenteredintohisrest,inthesatisfactionandcomplacencythathehadtherein;foraftertheerectionofhisworshipinthelandofCanaan,hesaysofit,"Thisismyrest,andherewillIdwell."

God being thus entered into his rest, in like manner as formerly twothingsensuethereon:—(2.)Thatthepeopleareinvitedandencouragedto

enterintotherestofGod.Thistheapostletreatsconcerninginthisandtheforegoingchapter.Andthistheirentranceintorest,wastheircomingbyfaithandobedienceintoaparticipationoftheworshipofGodwhereinhe rested, as ameans and pledge of their everlasting rest in him. Andalthoughsomeofthemcameshorthereof,byreasonoftheirunbelief,yetothers entered into it under the conduct of Joshua. (3.)Both these, hisownrestandtherestofthepeople,Godexpressedbyappointingadayofrest.Thishedid,that itmightbeatoken,sign,andpledge,notnow,asgiventothispeopleabsolutely,ofhisfirstrestatthecreation,butofhispresentrest inhis institutedworship,andtobeameans, inthesolemnobservation of that worship, to further their entrance into his resteternally.Hence had the seventh day a peculiar institution among thatpeople,wherebyitwasmadetothemasignandtokenthathewastheirGod, and that theywerehispeople.Andhere lies the foundationof allthatwehave before discoursed concerning the Judaical Sabbath in ourfourthExercitation.

It is true, this day was the same in order of the days with that beforeobserved, namely, the seventh day of the week; but it was now re-establisheduponnewconsiderations,anduntonewendsandpurposes.Thetimeofthechangeofthedaywasnotyetcome;forthisworkwasbutpreparatory foragreater.And the covenantwhereunto the seventhdaywasoriginallyannexedbeingnotyettobeabolished,thatdaywasnottobeyetchanged,noranothertobesubstitutedintheroomofit.Hencethisdaycamenowtofallunderadoubleconsideration,—first,Asitwassucha proportion of time as was requisite unto the worship of God, andappointedasapledgeofhisrestinhiscovenant;secondly,Asitreceiveda new institution, with superadded ends and significations, as a tokenand pledge of God's rest in the law of institutions, and the worshiperectedtherein.

So both these states of the church had these three things distinctly;—arest of God in his works, for their foundation; a rest in obedience andworship,formantoenterinto;andadayofrest,asapledgeandtokenofboththeothers.

18.THIRDLY,Theapostleproves, from thewordsof thepsalmist, thattherewasyettobeathirdstateofthechurch,anespecialstateunderthe

Messiah,whichhenowproposeduntotheHebrews,andexhortedthemtoenterinto.Andinthischurch-statethereistobealsoapeculiarstateofrest,distinctfromthemwhichwentbefore.Totheconstitutionhereoftherearethreethingsrequired:—First,ThattherebesomesignalworkofGodcompletedandfinished,whereonheentersintohisrest.Thiswastobe the foundation of thewhole new church-state, and of the rest to beobtainedtherein.Secondly,Thattherebeaspiritualrestensuingthereonandarisingthence,forthemthatbelievetoenterinto.Thirdly,Thattherebeaneworreneweddayofrest,toexpressthatrestofGod,andtobeapledge of our entering into it. If any of these, or either of them, bewanting,thewholestructureoftheapostle'sdiscoursewillbedissolved,neitherwilltherebeanycolourremainingforhismentioningtheseventhdayandtherestthereof.Thesethings,therefore,wemustfurtherinquireinto.

19.First,theapostleshoweththattherewasagreatworkofGod,andthatfinished,forthefoundationofthewhole.Thishehadmadewayfor,chap.3:4,5,wherehebothexpresslyassertstheSontobeGod,andshowstheanalogythatisbetweenthecreationofallthingsandthebuildingofthechurch,—that is, the works of the old and new creation. As, then, Godwrought in the creation of all, so Christ, who is God, wrought in thesetting up of this new church-state. And upon his finishing of it heenteredintohisrest,asGoddidintohis,wherebyhelimitedacertaindayof rest unto his people. So he speaks, "There remaineth therefore asabbatismfor thepeopleofGod.Forhethat isentered intohisrest,healsohathceasedfromhisworks,asGoddidfromhisown."Anewdayofrest,accommodateduntothisnewchurch-state,arisethfromtherestthattheLordChristenteredintouponhisceasingfromhisworks.Andastothis day, we may observe,—(1.) That it hath this in common with theformerdays,thatitisasabbatism,oronedayinseven,whichthatnameinthewholeScriptureuseis limitedunto;forthisportionoftimetobededicateduntosacredrest,having its foundationinthe lightandlawofnature,wasequallytobeobservedineverystateofthechurch.(2.)Thatalthoughboththeformerstatesofthechurchhadoneandthesameday,though varied in some ends of it, now the day itself is changed, asbelonging to another covenant, and having its foundation in a work ofanothernaturethanwhattheyhadrespectunto.(3.)Thattheobservation

of it is suited unto the spiritual state of the church under the gospel,delivered from the bondage frame of spirit wherewith it was observedunder the law. And these things must be further confirmed from thecontext.

20.Thefoundationofthewholeislaiddown,verse10,"Forhethathathentered into his rest, is ceased from his works, as God from his own."Expositorsgenerallyapplythesewordsuntobelievers,andtheirenteringintotherestofGod;whethersatisfactorilytothemselvesandothers,astotheirdesign,coherence,scope,orsignificationofparticularexpressions,Iknownot.Thecontraryappearswithgoodevidencetome;forwhataretheworksthatbelieversshouldbesaidheretorestfrom?Theirsins,saysome;theirlabours,sorrows,andsufferings,sayothers.ButhowcantheybesaidtorestfromtheseworksasGodrestedfromhisown?forGodsorestedfromhisastotakethegreatestdelightandsatisfactioninthem,—tobe"refreshed"bythem:"InsixdaystheLORDmadeheavenandearth,andontheseventhdayherested,andwasrefreshed,"Exod.31:17.Hesorestedfromthemasthatherestedinthemandblessedthem,andblessedand sanctified the time wherein they were finished. We have showedbefore that the rest ofGodwasnot only a cessation fromworking, norprincipally so, but the satisfaction and complacency that he had in hisworks. But now if those mentioned be the works here intended, mencannotsorestfromthemasGoddidfromhis;buttheyceasefromthemwith a detestation of them so far as they are sinful, and joy for theirdeliverancefromthemsofarastheyaresorrowful.ThisisnottorestasGodrested.Again;whenarebelieverssupposedtorestfromtheseworks?It cannotbe in thisworld: forherewerestnotatall fromtemptations,sufferings,andsorrows;andinthatmortificationofsinwhichweattainunto,yettheconflictisstillcontinued,andthatwithseverity,untodeath,Rom.7:24.Itmustthereforebeinheaventhattheythusrest;andsoitisaffirmedaccordingly.Butthisexcludestherestinandofthegospelfromthe apostle's discourse, which renders it altogether unsuitable to hispurpose. This I have so fully demonstrated in the exposition of thechapter, as that I hope it will not be gainsaid. Thirdly, There is nocomparison in the whole discourse between the works of God and theworksofmen,butbetweentheworksofGod in thecreationandunderthelawontheoneside,andthoseinandunderthegospelontheother;

andthewholecomparisonissummedupandclosedinthisverse.

21. It appears, therefore, that the subjectof theapostle'sproposition inthisplacehathbeenmistaken.Itisanotherwhoisintended,evenChristhimself, the Son of God, and his rest from his works, which is herecomparedwiththerestofGodfromhisatthefoundationoftheworld,towhichendalonethementionofthemwasintroduced,Heb.4:3,4;for,—

(1.) The conjunction γὰρ, "for," whereby he brings in his assertion,manifests that the apostle in thesewords gives an accountwhence it isthat there is a new sabbatism remaining for the people ofGod: "ThereremainethaSabbath-keepingforthepeopleofGod;forhethatisenteredintohisrestisceasedfromhisworks."Hadtherenotbeenaworklayingthe foundation of the gospel church-state, and a rest of God in it andensuingthereon,therecouldhavebeennosuchsabbatismforbelievers,forthesethingsarerequireduntoaSabbath.Hehadprovedbeforethattherecouldbenosuchrestbutwhatwas founded in theworksofGod,andhisrestthatensuedthereon;suchafoundation,therefore,hesaith,thisnewrestmusthave,andithathit.Thismustbe,andis,intheworksandrestofhimbywhomthechurchwasbuilt;thatisChrist,whoisGod,asitisexpresslyargued,chap.3:3,4.Forasthatrestwhichalltheworldwas toobservewas founded inhisworksand restwhomade theworldand all things in it, so the rest of the church under the gospel is to befounded in his works and rest by whom the church was built,—that isJesusChrist;forhe,ontheaccountofhisworksandrest,isalso"LordoftheSabbath,"toabrogateonedayofrest,andtoinstituteanother.

(2.) The apostle here changeth the manner of his expression from theplural absolutely, "We who believe," or virtually in the name of amultitude,"ThepeopleofGod,"intothatwhichisabsolutelysingular,Ὁεἰσελθὼν, "He that is entered." A single person is here expressed,withrespectuntowhomthethingsmentionedareasserted;andofthischangeofphrasetherecanbenootherreasongiven.

(3.) The rest which this person is said to enter into is called "his rest"absolutely.AsGod,speakingoftheformerrest,callsit"Myrest,"sothisisthe"Myrest"ofanother,—namely,therestofChrist:whereaswhentheenteringofbelievers intorest is spokenof, it iscalledeitherGod's rest,

"They shall enter intomy rest," or rest absolutely, "We that believe doenter into rest," but not their rest, or our rest; for it is not our ownabsolutely, butGod's restwhereintowe enter andwhereinwe rest.Buttheresthereistherestofhimwhoseitis,andwhoistheauthorofours.

(4.)There isadirectparallel in thewordsbetweentheworksof theoldcreationandthoseofthenew,whicharecomparedbytheapostle;for,—

[1.] There are the authors of them;which on the one side is said to beGod, "As God did from his own,"—that is, God the Creator, or God asCreator;ontheother,"He,"αὐτός,thesamewithοὗτος,chap.3:3,—thatis,heofwhomwespeak,astheapostledeclareshimself,chap.4:13,forinthesewordsatransitionismadeuntohistreatingofthepersonofChrist.

[2.]Theworksoftheoneandtheotherareexpressed.TheworksoftheCreatorareἴδιαἔργα,"hisproperworks,""hisownworks,"—theworksoftheoldcreation,ὥσπερἀπὸτῶνἰδίωνὁΘεὸς.Andtherearetheworksofhim of whom he speaks, τὰ ἔργα αὐτοῦ, "his works," those which hewroughtinlikemannerasGoddidhisownatthebeginning;thatis,theworkofbuildingthechurch:fortheseworksmustanswereachother,andhave the same respect unto their authors. They must be good andcompleteintheirkind,andsuchasrestandrefreshmentmaybetakeninandonthem.TocomparethesinsandsufferingsofmenwiththeworksofGod,ourapostledidnotintend.

[3.]Thereistherestoftheoneandtheother;andthesealsohavetheirmutual proportion.Now,God rested fromhis ownworks of creation,—1st.Byceasingfromcreating,onlycontinuingall thingsbyhispower intheir order, and propagating them unto his glory. 2dly. By his respectunto them and refreshment in them, as those which expressed hisexcellenciesandsetforthhispraise,andsosatisfiedhisgloriousdesign.Soalsomustherestwhoisspokenof.1st.Hemustceasefromworkinginthe like kind ofworks.Hemust suffer nomore, die nomore, but onlycontinuetheworkofhisgraceandpowerinthepreservationofthenewcreature, and the orderly increase and propagation of it by his Spirit.2dly.Hetakesdelightandsatisfactionintheworksthathehathwrought;for he sees of the travail of his soul, and is satisfied, and is in thepossessionofthatglorywhichwassetbeforehimwhilsthewasengaged

inthiswork.

And these things sufficiently clear the subject here spoken of, namely,thatitisJesusChrist,themediator.

22. The works that the rest mentioned respects have been sufficientlyintimated, and Ihave so fully insistedon them in the expositionof thethirdandfourthversesofthethirdchapterofthisEpistle,thatIshallnothereagainrepeatthem.Inbrief,allthathedidandsuffered,inandfromhisincarnationtohisresurrection,asthemediatorofthecovenant,withall the fruits, effects, and consequencesofwhathe sodidand suffered,wherebythechurchwasbuiltandthenewcreationfinished,belongsuntotheseworks.Hisrestthatensuedontheseworkshathtwoparts;—(1.)Acessation fromhisworks,whichwas eminent, andansweredGod's restfromhisown;(2.)Satisfactioninhisworks,andthegloriousproductofthem,as thosewhichhadan impressionon themofhis loveandgrace,Ps.16:7.

23. It remainsonly thatwe inquire intohisentrance intohis rest,bothhowandwhenhedidso,evenasGodenteredintohisontheseventhday;forthismustlimitanddetermineadayofresttothegospelchurch.Now,thiswasnothis lyingdownin thegrave.Hisbody, indeed, thererestedfor a while, but that was no part of his mediatory rest, as he was thefounder and builder of the church: for,—(1.) It was a part of hishumiliation. Not only his death, but his abode and continuance in thestateofdeath,wasso,andthataprincipalpartofit;forafterthewholehuman nature was personally united unto the Son of God, to have itbrought intoastateofdissolution, tohave thebodyandsoulseparatedfromeachother,wasagreathumiliation.Andeverythingofthisnaturebelongeduntohisworks, andnot his rest. (2.) This separation of bodyandsoulunderthepowerofdeathwaspenal,apartofthesentenceofthelawwhichheunderwent;and thereforePeterdeclares that thepainsofdeathwerenot loosedbut inhis resurrection:Acts2:24, "WhomGod,"saithhe,"hathraisedup,havingloosedthepainsofdeath:becauseitwasnotpossiblethatheshouldbeholdenofit."Whilsthewasheldofit,hewasunderitpenally.This,therefore,couldnotbehisrest,noranypartofit; nor did he in it enter into his rest, but continued in his work. Nor,secondly,didhefirstenterintohisrestathisascension.Then,indeed,he

tookactualpossessionofhisglory,astothefull,publicmanifestationofit. But to enter into rest is one thing, and to take possession of gloryanother; and it is placed by our apostle as a consequent of his being"justifiedintheSpirit"whenheenteredintorest,1Tim.3:16.Butthishisentranceintorestwasin,by,andathisresurrectionfromthedead;for,—(1.)Thenandthereinwashefreedfromthesentence,power,andstrokeof the law, being discharged of all the debts of our sins, which he hadundertaken to make satisfaction for, Acts 2:24. (2.) Then and thereinwerealltypes,allpredictionsandpropheciesfulfilled,whichconcerntheworkofourredemption.(3.)Then,therefore,hisworkwasdone,—ImeanthatwhichanswerethGod'screatingwork;thoughhestillcontinuesthatwhichanswershisworkofpreservation.Thenwas the law fulfilledandsatisfied, Satan subdued, peace with God made, the price of ourredemption paid, the promise of the Spirit received, and the wholefoundation of the church of God gloriously laid on his person, in hisworksandrest.(4.)Thenandthereinwashe"declaredtobetheSonofGodwith power," Rom. 1:4; Godmanifesting unto all that this was heconcerning anduntowhomhe said, "Thou artmySon, this day have Ibegottenthee,"Acts13:33.

24.Thusdidtheauthorofthenewcreation,theSonofGod,thebuilderofthechurch,havingfinishedhisworks,enterintohisrest.Andthiswas,asallknow,onthemorningofthefirstdayoftheweek.Andherebydidhelimitanddeterminethedayforasacredsabbaticalrestunderthenewtestament;fornowwastheoldcovenantutterlyabolished,andthereforethe daywhichwas the pledge ofGod andman's rest thereinwas to betakenaway,andwassoaccordingly,aswehaveshowed.AstherestfromthebeginningoftheworldhaditsfoundationfromtheworksofGod,andhis restwhich ensued thereon,whichwasdeterminedunto the seventhday, because that was the day wherein God ceased from those works,whichdaywascontinuedunderthelegaladministrationofthecovenantbyMoses;sotherestoftheLordChrist,theSonofGod,isthefoundationofourrest;which,changingtheoldcovenantandthedayannexeduntoit,hehathlimiteduntothefirstdayoftheweek,whereonheceasedfromhisworksandenteredintohisrest.AndherebytheapostlecompletesthedueanalogythatisbetweentheseveralrestsofGodandhispeople,whichhe hath discoursed of in this chapter. For as in the beginning of the

world,therewas,first,theworkofGodandhisrestthereon;whichmadeway unto a rest for his people in himself and in his worship, by thecontemplation of his works that he had made, on whose finishing herested; and a day designed, determined, blessed, and sanctified, toexpressthatrestofGod,—whencementionismadeofthoseworksinthecommand for theobservationof thatday, seeing theworshipofGod inandon it consistedprincipally in theglorifyingofhimbyand for thoseworksofhis,asalsotobeameanstofurthermenintheirentranceintoeternal rest,whereuntoall these thingsdo tend:andasat thegivingofthe law there was a great work of God, and his rest thereon, in hisestablishinghisworshipinthelandofCanaan;whichmadewayforthepeople'senteringintohisrestinthatworshipandcountry;whohadadayof restenjoinedunto them, toexpress theoneand theother,asalso tohelpthemtoenterfinallyintotherestofGod:sonow,underthegospel,thereisarestansweringallthese,inandbytheinstanceswhichwehavegiven.

25. And this is that which the apostle affirms, as the substance of allwhichhehathevinced,namely,thatthereisasabbatismforthepeopleofGod,Heb.4:9,σαββατισμός.Theword is framedbyourapostle fromaHebreworiginal,withaGreektermination.Andheusethitasthatwhichiscomprehensiveofhiswholesense,whichnootherwordcouldbe; forhewouldshowthatthereisasabbaticalrest,foundedintherestofGod,remainingforthechurch,andthereforemakesuseofthatwordwherebyGodexpressedhisownrestwhenhesanctifiedtheseventhdayforadayof rest thereon. That day of rest being removed, and another on a newfoundation, namely, the rest of Christ upon his works, introduced, hecalls it a "sabbatism,"or a "sabbath-keeping."Hedothnotdo thisonlyandseparately,averringthenecessityofaSabbathobservationinthefirstplace, distinctly from a spiritual rest in Christ, with an eternal restensuingthereon,butinthemannerandorderbeforelaiddown,whereinthe necessity of such a day is included. And besides the evidence thatarisethfromtheconsiderationofthewholecontext,therearetwothingswhichmakeitundeniablyevidentthatourapostleassertsanevangelicalSabbath,ordayofrest,tobeconstantlyobservedinandfortheworshipofGodunder thegospel.For, first,without thisdesign there canbenotolerablereasonassignedwhyheshouldmentiontheworksofGodfrom

thefoundationoftheworld,withhisrestthatensuedthereon,andreferus to the seventh day, which, without respect unto another day to beintroduced, doth greatly involve his whole discourse. Again, his use ofthisword,σαββατισμός,"asabbatism,"—whichisframed,andasitwerecoinedonpurpose, that itmightbothcomprise thespiritual restaimedat, and also a sabbath-keeping, or observation of a sabbath rest,—manifestshispurpose.Whenhespeaksofourrestingeneral,hestilldothitbyκατάπαυσις,addingthattherewasanespecialdayforitsenjoyment.Here he introduceth σαββατισμός, "a sabbatism;" which his way ofarguing would not have allowed had he not designed to express theChristianSabbath.Addhereuntothathesubjoinstheespecialreasonofsuchaday'sobservationinthenextverse,aswehavedeclared.Andheredo we fix the foundation and reason of the Lord's day, or the holyobservation of the first day of the week, the obligation of the fourthcommandmentuntoaweeklysacredrestbeingputofffromtheseventhdaytothefirst,onthesamegroundandreasonwhereonthestateofthechurch is altered from what it was under the law unto what it is nowunder the gospel. And the covenant itself also is changed; whence theseventhday isnowofnomore force than theoldcovenantand theoldlawofinstitutionscontainedinordinances,becausetheLordChristhathceasedfromhisworksandenteredintohisrestonthefirstday.

26.Herewe have fixed the foundation of the observation of the Lord'sday,onthesuppositionofwhathathbeenprovedconcerningourdutyintheholyobservanceofonedayinsevenfromthelawofourcreation,asrenewedinthedecalogue.Theremainingarguments,evincingthechangeofthedayfromtheseventhuntothefirstbydivineauthority,shallbebutbriefly touched on by me, because they have been lately copiouslyhandledand fullyvindicatedbyothers.Wherefore, first,when theLordChristintendedconspicuouslytobuildhischurchuponthefoundationofhisworksandrest,bysendingtheHolyGhostwithhismiraculousgiftsupontheapostles,hediditonthisday,whichwasthenamongtheJewsthe feast of Pentecost or of weeks. Then were the disciples gatheredtogether "with one accord," in the observance of the day signalized tothem by his resurrection, Acts 2:1. And by this doth their obediencereceive a blessed confirmation, as well as their persons a gloriousendowmentwith abilities for theworkwhich theywere immediately to

applythemselvesunto.Andhereondidtheysetoutuntothewholeworkofbuildingthechurchonthatfoundation,andpromotingtheworshipofit,whichonthatdaywasespeciallytobecelebrated.

27.Thepracticeof theapostlesand theapostolical churchesowned theauthority of Christ in this change of the day of sacred rest; forhenceforward, whatever apprehensions any of themmight have of thecontinuance of the Judaical Sabbath, as some of them judged that thewholeserviceofitwasstilltobecontinued,yettheyobservedthisdayoftheLordasthetimeoftheirassembliesandsolemnworship.Oneortwoinstanceshereofmaybecalledover:Acts20:6,7,"WecametoTroasinfivedays;whereweabodesevendays.Anduponthefirstdayoftheweek,when the disciples came together to break bread, Paul preached untothem, ready to depart on the morrow; and continued his speech untilmidnight."Idoubtnotbutinthesevendaysthattheapostleabodethere,hetaughtandpreachedashehadoccasioninthehousesofthebelievers;but itwas the first day of theweekwhen they used, according to theirduty, to assemble the whole body of them for the celebration of thesolemnordinancesofthechurch,synecdochicallyexpressedbybreakingof bread. This they did without an extraordinary warning or callingtogether;forinanswertotheirdutytheywereaccustomedsotodo.Suchis theaccountthatJustinMartyrgivesof thepracticeofallchurches inthenextage:Τῇτοῦἡλίουλεγομένῃἡμέρᾳπάντωνκατὰπόλειςἢἀγροὺςμενόντων ἐπὶ τὸ αὐτὸ συνέλευσις γίνεται. "On the day called Sunday,there is an assembly of all Christians, whether living in the city orcountry."Andbecauseoftheirconstantbreakingofbreadonthisday,itwascalled"diespanis,"August.Epist.cxviii.AndAthanasiusprovedthathebrakenotachaliceatsuchatime,becauseitwasnotthefirstdayoftheweek,whenitwastobeused,Socrat.lib.v.cap.xxii.Andwhosoeverreads this passagewithoutprejudicewill grant that it is amarvellouslyabrupt and uncouth expression, if it do not signify that which was incommonobservanceamongstallthedisciplesofChrist;whichcouldhavenootherfoundationbutonlythatbeforelaiddown,oftheauthorityoftheLordChristrequiringitofthem.AndIdoubtnotbutthatPaulpreachedhisfarewellsermonuntothem,whichcontinueduntilmidnight,afteralltheordinaryserviceofthechurchwasperformed.AndalltheobjectionswhichIhavemetwithalagainstthisinstanceamounttonomorebutthis,

thatalthoughtheScripturesaysthatthedisciplesmetfortheirworshiponthefirstdayoftheweek,yetindeedtheydidnotsodo.

In1Cor.16:2thesamepracticeisexemplified:"Uponthefirstdayoftheweekleteveryoneofyoulaybyhiminstore,asGodhathprosperedhim,that there be no gatherings when I come." The constant day of thechurches'solemnassembliesbeingfixedheheretakesitforgranted,anddirects themunto theobservanceofanespecialdutyonthatday.Whatsomeexcept,thathereisnomentionofanysuchassembly,butonlythateveryoneon thatday should laybyhimselfwhathewouldgive,whichevery onemight do at home orwhere they pleased, is exceedingweak,andunsuitableuntothemindoftheapostle;fortowhatendshouldtheybelimiteduntoaday,andthatthefirstdayoftheweek,forthedoingofthat which might be as well, to as good purpose and advantage,performed at any other time, on any other day of the week whatever?Besides, it was to be such a laying aside, such a treasuring of it in acommonstock,asthatthereshouldbenoneedofanycollectionwhentheapostle came. But if thiswas done only privately, it would not of itselfcome together at his advent, but must be collected. But all exceptionsagainst these testimonies have been so lately removedby others, that Ishallnotinsistfurtheronthem.

28. That from those times downwards the first day of the week had asolemnobservationinallthechurchesofChrist,wherebytheyowneditssubstitution in the room of the seventh day, applying the duties andservices of the Sabbath unto it, hath also been demonstrated.And thatthiswasownedfromtheauthorityoftheLord,isdeclaredbyJohnintheRevelation,whocalls it"TheLord'sday,"Rev.1:10;wherebyhedidnotsurprisethechurcheswithanewname,butdenotedtothemthetimeofhisvisionsbythenameoftheday,whichwaswellknownuntothem.Andthereisnosolidreasonwhyitshouldbesocalled,butthatitowesitspre-eminenceandobservationuntohisinstitutionandauthority.Andnomanwhoshalldenythesethingscangiveanytolerableaccounthow,when,orfromwhence,thisdaycametobesoobservedandsocalled.It isἡμέρακυριακή, "the Lord's day," "the day of the Lord," as the holy supper isδεῖπνον κυριακόν, 1 Cor. 11:20, "the Lord's supper," by reason of hisinstitution. הוהי םוי , "thedayof theLORD," in theOldTestament,which

theLXX.renderἡμέραΚυρίου,nowhereἡμέρακυριακή,signifiesindeedsomeillustriousappearanceofGod,inawayofjudgmentormercy.AndsoalsointhepersonofChrist,thiswasthedayofhisappearance,Mark16:9.Sowasitstillcalledbytheancientwritersofthechurch,IgnatiusinEpist.adTrall.,adMagnes.,etc.;DionysiusofCorinth.Epist.adRom.inEuseb.Hist. lib. iv. cap. xxi.;TheophilusAntioch. lib. i. in iv.Evangel.;Clemens Alex., Stromat. lib. vii. cap. vii.; Origen, lib. viii. con. Cels.;Tertul.deCoron.Milit.cap.iii.Asforthosewhoassigntheinstitutionofthisdaytotheapostles,althoughthesuppositionbefalse,yetitweakensnot the divine original of it; for an obligation lying on all believers toobserveaSabbathuntotheLord,andthedayobservedunderthelawofMosesbeingremoved,itisnottobeimaginedthattheapostlesfixedonanother day without immediate direction from the Lord Christ; forindeedtheydeliverednothingtobeconstantlyobservedintheworshipofGodbutwhattheyhadhisauthorityfor,1Cor.11:23.Inallthingsofthisnature, as they had the infallible guidance of the Holy Ghost, so theyactedimmediatelyinthenameandauthorityofChrist,wherewhattheyordainedwasnolessofdivineinstitutionthanifithadbeenappointedbyChrist in his own person. It is true, they themselves did for a season,whilst theirministrywas tohave a peculiar regard to the Jews, for thecallingandconversionoftheremnantthatwasamongstthemaccordingto the election of grace, go frequently into their synagogues on theseventhday to preach the gospel,Acts 13:14, 16:13, 17:2, 18:4; but it isevidentthattheydidsoonlytotaketheopportunityoftheirassemblies,that theymight preach unto the greater numbers of them, and that atsuchaseasonwhereintheywerepreparedtoattenduntosacredthings.Upon the same ground Paul laboured if it were possible to be atJerusalematthefeastofPentecost,Acts20:16.ButthattheyatanytimeassembledthedisciplesofChristonthatdayfortheworshipofGod,thatwereadnot.

29. We may now look back, and take a view of what we have passedthrough.Thatonedayinsevenis,byvirtueofadivinelaw,tobeobservedholy unto the Lord, the original of such an observation, Gen. 2:2, theletter of the fourth commandment, with the nature of the covenantbetween God and man, do prove and evince. And hereunto is there aconsiderablesuffragegivenbylearnedmenofallparties.Thedoctrineof

thereformeddivineshereabouthathbeenlargelyrepresentedbyothers.TheyalsoofthechurchofRome,thatismanyofthem,agreeherein.Itisassertedinthecanonlawitself,Tit.deFeriis,cap.Licet.,wherethewordsofAlexandertheThirdare,"TamVeterisquamNoviTestamentipaginaseptimum diem ad humanam quietem specialiter deputavit;" where by"septimusdies"heunderstandsonedayinseven,asSuarezshoweth,deRelig., lib. ii. cap. ii. And it is so by sundry canonists, reckoned up byCovarruvias.The schoolmenalsogive in their consent, asBannes in2a2æ,g.44,a.1.Bellarminecontendsexpressly,deCult.Sanct.,lib.iii.cap.xi., that "Jus divinum requirebat ut unus dies hebdomadæ dicareturcultuidivino."SodothSuarez,deDieb.Sac.,cap.i.,andothersmightbeadded. We have the like common consent, that whatever, in theinstitutionandobservationoftheSabbathundertheoldtestament,waspeculiaruntothatstateofthechurch,eitherinitsownnatureorinitsuseandsignification,orinitsmannerofobservance,istakenaway,byvirtueofthoserules,Rom.14:5;Gal.4:10;Col.2:16,17.Norcanitbedeniedbutthat sundry things annexed unto the sabbatical rest, peculiar to thatchurch-statewhichwastoberemoved,werewhollyinconsistentwiththespirit, grace, and liberty of the gospel. I have also proved that theobservationoftheseventhdaypreciselywasapledgeofGod'srestinthecovenantofworks,andofourrestinhimandwithhimthereby;sothatitcannot be retained without a re-introduction of that covenant and therighteousness thereof. And therefore, although the command for theobservationofaSabbathtotheLord,sofarasitismoral,isputoverintotheruleofthenewcovenant,whereingraceisadministeredforthedutyitrequires,yettaketheseventhdaypreciselyastheseventhday,anditisanold testament arbitrary institution, which falls under no promise ofspiritual assistance in or unto the observation of it. Under the newtestamentwe have found a new creation, a new law of creation, a newcovenant:therestofChristinthatwork,law,andcovenant:thelimitingofadayofrestuntous,onthedaywhereinheenteredintohisrest;anewnamegivenuntothisday,withrespectuntohisauthoritybywhomitwasappointed;andanobservationof itbyall thechurches;so thatwemaysayofit,"ThisisthedaywhichtheLORDhathmade,wewillrejoiceandbegladinit,"asPs.118:24.

30. These foundations being laid, I shall yet, by some important

considerations, if I mistake not, give some further evidence unto thenecessity of the religious observation of the first day of the week, inopposition unto the day of the law, by some contended for. It is,therefore,firstacknowledged,thattheobservationofsomecertainday,inandforthesolemnpublicworshipofGod, isof indispensablenecessity.They are beneath our consideration by whom this is denied. Mostacknowledgeittobeadictateofthelawofnature,andthenatureofthesethings doth require it. We have proved, also, that there is such adeterminationofthistimeuntoonedayinseven,asitmustneedsbethehighest impudence in anyperson,persons, or churches, to attempt anyalterationherein.Andnotwithstandingthepretencesofsomeabouttheirliberty,noneyethavebeensohardy,fromthefoundationoftheworld,aspractically to determine a day for the worship of God in any otherrevolution of days or times, to the neglect and exclusion of one day inseven.Yea,thelighthereofissuch,andtheuseofitissogreat,thatthosewhohavetakenupwiththeworstofsuperstitionsinsteadofreligion,astheMohammedans,yet,complyingingeneralwiththeperformanceofasolemnworshiptoGod,havefounditnecessarytofixononecertaindayinthehebdomadalrevolutionforthatpurpose.And,indeed,partlyfromthe appointment of God, partly from the nature of the thing itself, thereligiousobservationofsuchadayisthegreatpreservativeofallsolemnprofessionofreligionintheworld.Thisthelawofnature,thisthewrittenword directs unto, and this experience makes manifest unto all. Takeawayfromamongstmenaconscienceofobservingafixed,stateddayofsacredresttoGod,andforthecelebrationofhisworshipinassemblies,andall religionwillquicklydecay, ifnotcome tonothing in thisworld.Anditmaybeobserved,thoughitbenotevidentwhetheritbethecauseor the effect, that where and amongst whom religion flourisheth in itspower,thereandamongstthemisconsciencethemostexercised,andthemost diligence used in the observation of such a day. I will not sayabsolutely whether it is religion or other principles that teach menexactness in theobservationof thisday;nor, on the otherhand, that aconsciencemadeofthisobservationdothprocureauniversalstrictnessinotherdutiesofreligion;butthisisevident,thattheyaremutuallyhelpfulunto one another. And therefore, though some have laboured to divestthisobservationofanyimmediatedivineauthority,yettheyareforcedtosupplysuchaconstitutionfortheobservationofonedayinseven,asthat

they affirm that none can omit its observation without sin in ordinarycases.Whether theyhavedonewell to remove from it the commandofGod,and to substitute theirown in the roomof it, theymaydowell toconsider.

31. Let, then, the state of things in reference unto the first day of theweek,withthepresenceofGodin,andhisblessingupon,theworshipofthechurchthereon,beconsidered.Andthisisaconsideration,asIthink,bynomeans tobedespised. It ismanifest to all unprejudicedpersons,that the apostles and apostolical churches did religiously observe thisday; andnoman canwith anymodesty question the celebrationof theworship of God therein in the next succeeding generations. In thepossessionofthispracticeareallthedisciplesofChristatthisdayintheworld, some very few only excepted, who sabbatize with the Jews, orplease themselves with a vain pretence that every day is unto them aSabbath.Nor is it simply the catholicismof this practicewhich I insistupon,thoughthatbesuch,andhathsuchweightinthingsofthisnature,asthatformypartIshallnotdissentfromanypracticethatissoattested;but it is the blessing of God upon it, and the worship on this dayperformed,whichispleaded,asthatwhichoughttobeofahighesteemwith all humble Christians. On this day, throughout all ages, hath theedification of the churches been carried on, and that public revenue ofglory been rendered untoGodwhich is his due. On this day hathGodgiven his presence unto all his solemn ordinances, for all the ends forwhichhehathappointedthem:norhathhe,byanymeans,giventheleastintimationofhisdispleasureagainsthischurchesfortheircontinuanceinthe observation of it. On the other side, not only have the wisest andholiestmen,whohavecomplainedofthesinsoftheirseveraltimesandageswhereintheylived,whichprocuredthepouringoutofthejudgmentsof God upon them, constantly reckoned the neglect and profanation ofthe Lord's day among them, but such instances have been given ofparticularseveritiesagainstthemwhohaveopenlyprofanedthisday,andthatuponunquestionabletestimonies,asmaywellaffectthemindsandconsciences of those who profess a reverence of God in the holydispensationsofhisprovidence.

Nor can any of these things be pleaded to give countenance unto any

otherday,thatshouldbesetupincompetitionwiththeLord'sday,orthefirstdayof theweek.Whatof thisnaturecanbespokenconcerningtheseventhday,nowbysomecontendedfor,andthat(whichisgrievous)bysome persons holy and learned? Of what use hath it ever been to thechurchofGod,settingasidetheoccasionaladvantagetakenfromitbytheapostles, of preaching the gospel in the synagogues of the Jews?Whattestimonies have we of the presence of God with any churches, in theadministrationofgospelordinancesandworshiponthatday?Andifanylesserassembliesdoatpresentpretendtogivesuchatestimony,whereinis it to be compared with that of all the holy churches of Christthroughouttheworldinallages,especiallyinthoselastpast?

LetmeninwhoseheartsarethewaysofGodseriouslyconsidertheusethat hath been made, under the blessing of God, of the conscientiousobservation of the Lord's day, in the past and present ages, unto thepromotion of holiness, righteousness, and religion universally, in thepowerofit;andiftheyarenotunderinvincibleprejudices,itwillbeverydifficult for them to judge that it is a plantwhich our heavenly Fatherhathnotplanted.Formypart,Imustnotonlysay,butpleadwhilstIliveinthisworld,andleavethistestimonytothepresentandfutureages, ifthese papers see the light and do survive, that if I have ever seen anything in theways andworshipofGodwherein thepowerof religionorgodliness hath been expressed, any thing that hath represented theholinessofthegospelandtheAuthorofit,anythingthathathlookedlikea preludiumunto the everlasting sabbath and restwithGod,whichweaimthroughgracetocomeunto,ithathbeenthereandwiththemwhereandamongstwhomtheLord'sdayhathbeenhadinhighestesteem,andastrictobservationofitattendedunto,asanordinanceofourLordJesusChrist. The remembrance of their ministry, their walking andconversation,theirfaithandlove,whointhisnationhavemostzealouslypleaded for, andhave been, in their persons, families, and churches orparishes,themoststrictobserversofthisday,willbepreciouswiththemthatfeartheLordwhilstthesunandmoonendure.Theirdoctrinealsointhismatter,withtheblessingthatattendedit,wasthatwhichmultitudesnowatrestdoblessGodfor,andmanythatareyetalivedogreatlyrejoicein.Let these thingsbedespisedby thosewhoareotherwiseminded; tometheyareofgreatweightandimportance.

32.Letusnowalittleconsiderthedaythatbysomeissetup,notonlyincompetitionwiththis,buttoitsutterexclusion.Thisistheseventhdayoftheweek,or theoldJudaicalSabbath,whichsomecontend thatweareperpetually obliged to the observation of, by virtue of the fourthcommandment. The grounds whereon they proceed in their assertionhave been already disproved, so far as the nature of our presentundertakingwilladmit,andsuchevidencesgivenuntothechangeofthedayaswillnot easilybeevertednor removed.The consequencesof theobservation of the seventh day, should the practice of it be resumedamongstChristians, is thatwhichatpresent I shall a little inquire into,whenwehavesummedupsomewhatofwhathathbeenspoken:—(1.)Itwas not directly nor absolutely required in the decalogue, butconsequentiallyonly,bywayofappropriationto theMosaicaleconomy,whereuntoitwasthenannexed.ThecommandistoobservetheSabbathday, and theblessing is upon theSabbathday. "TheLORDblessed theSabbath day." And the mention of the seventh day in the body of thecommandfixeththenumberofthedaysinwhoserevolutionasabbaticalrestreturns,butdeterminesnotaneverlastingorderinthem,seeingtheorderrelatingtotheoldcreationisinconsistentwiththelaw,reason,andworship of the new. And if the seventh day and the Sabbath, as somepretend,arethesame,thesenseofthecommandintheenforcingpartofit is, "But the seventh day is the seventh day of the LORD thyGod,"—whichisnoneatall.(2.)Thestateofthechurchandtheadministrationofthe covenant, whereunto the observation of this day was annexed, areremoved; so that it cannot continue, no more than a house can standwithout a foundation. (3.) The Lord Christ, who is the "Lord of theSabbath,"andbyassumingthattitletohimselfmanifestedhisauthorityastothedisposalofthedaywhereonasabbaticalrestwastobeobserved,hath, in his own rest from his works, limited unto us another day ofsacredrest,called,fromhisappointmentofit,"TheLord'sday,"—hisdaywho is the Lord of the Sabbath. (4.) The day so introduced by hisauthority hath from the day of his rest been observed withoutinterruption, or any such difference about it as fell out among thechurches of God about other feast days, whose observation wasintroducedamong them theyknewnotwellhow, asof thePascha, andthe like. And whereas the due observation of it hath been enjoined bycouncils,edictsofemperors,kings,andprinces,lawsofallsorts,advised

andpressedbytheancientwritersamongstChristians,andthepracticeof its observance taken notice of by all who from the beginning havecommittedtheaffairsofChristianityuntoposterity,yetnoneofanysortpretend to give it any original, but all refer it unto Christ himself,mediatelyor immediately.Theobservation, then,of thisday first, is anevident Judaizing, and a returnal unto those "rudiments of the world"whichtheapostlesoseverelycautionethusagainst.Iknownothowitiscometopass,butso it is fallenout, that thenearerJudaism isuntoanabsoluteabolitionanddisappearance,themoresomeseeminclinabletoits revival and continuance, or at least to fall back themselves into itsantiquatedobservances.Anendithadputtoitmorallyandlegallylongago,inthecoming,death,andresurrectionofJesusChrist.Andwemaysayofitwhattheapostlesaidofidolswhentheworldwasfullofidolatry,"We know that Judaism is nothing in theworld,"—no such thing as bysome it is esteemed. The actual abolition of it in the profession of thepresentJews,bytheremovingoftheveilfromtheirheartsandeyes,andtheirturninguntoGod,wehope,isonitsapproach.Andyet,aswassaid,there seems in many an inclination unto their rites and servileobservances.

It isapparent in theActsandEpistlesof theapostles,especially that tothe Hebrews, that at the first preaching of the gospel there were verymanyJewswhocameovertothefaithandprofessionofit.Manyofthesecontinued"zealousofthelaw,"andwouldbringalongwiththemalltheirMosaicalinstitutions,whichtheythoughtweretoabideinforceforever.InthisweaknessandmisapprehensiontheywereforborneinthepatienceofGodandwisdomoftheHolyGhost,guidingtheapostlesanddisciplesof Jesus Christ. In this state things continued unto the destruction ofJerusalemandthetemple,whenthechiefestcauseoftheircontestswastaken away. In the meantime they carried themselves very variously,according to the various tempers of theirminds; for it is apparent thatsome of them were not content themselves to be indulged in theiropinionsandpractices,buttheyendeavouredbyallmeanstoimposetheobservance of thewholeMosaical law on the churches of the Gentiles.Their circumcision, their sabbaths, their feasts and fasts, theirabstinencesfromthisorthatkindofmeats,theywerecontendingabout,andtherebypervertingthemindsofthedisciples.Somestopwasputto

theevilconsequenceshereofinthesynodatJerusalem,Acts15;whichyetdetermined nothing concerning the Jews' own practice, but onlyconcerningthelibertyoftheGentilebelievers.

AfterthedestructionofJerusalem,cityandtemple,theseprofessingJewsfell into several distinct ways. Some of them, who, as is probable, haddespised the heavenly warning of leaving the place, took up their lotamongst their unbelieving brethren, relinquishing the profession of thegospel which they had made; not, it may be, with any expressrenunciationofChrist,butwithadisregardofthegospel,whichbroughtthemnotthosegoodthingstheylookedfor:ofwhichmindJosephusthehistorianseemstobeone.These intimebecameapartof thatapostatebroodwhichhavesincecontinuedintheirenmitytothegospel,andintowhosenewandoldsuperstitionstheyintroducedsundrycustomswhichthey had learned among the Christians. Some absolutely relinquishedtheir old Judaism, and completely incorporated with the new Gentilechurches, unto whom the promise and covenant of Abraham wastransferredandmadeover.Thesewerethegenuinedisciplesofourgreatapostle. Others continued their profession of the gospel, but yet stillthoughtthemselvesobligeduntotheobservationofthelawofMosesandall its institutions.Hereupon they continued in a distinct and separatestatefromthebelieversandchurchesoftheGentiles,andthatforsomeages,assomesaytothedaysofAdrian.These,itmaybe,weretheywhomEusebius out of Hegesippus callsΜασβωθαῖοι, "Masbothæi," whom hereckons as a sect of the Jews, Histor. lib. iv. 22. The Jews call themobservationsomefrombemustwhich"Sabbatarians;"is,that—,משכותאיof the Sabbath in a distinct manner or for different reasons fromthemselves.Buxtorf andour late learned lexicographer render ,משבותאיby "Sabbatarii," adding this explanation, "Qui secundum ChristidoctrinamSabbatumobservabant,"byamistake;forastheyarereckonedunto the Jews by Hegesippus, so those who followed the doctrine ofChristdidnotsabbatizewiththeJews,norwereevercalledSabbatariansbythem.Therewas,indeed,asortofpersonsamongtheSamaritanswhoare calledSabuæi,whomEpiphaniusmakes the third sect of them;butthesewere so calledwithout any respect unto a sabbatical observation.שבועאי the Jews call them,—that is, "Septenarii," from ;שבוע unless weshall think, with Drusius, that they were so denominated from Sebaia,

who camealongwithDosthai to settle thenew inhabitants of Samaria.Epiphanius says no more of them but that they observed the feast ofPentecost in autumn, and the feast of Tabernacles in the spring, at thetimeoftheJews'Passover;butthisgivesnoaccountwhytheyshouldbesocalled.ButperhapstheygotthisappellationfromtheirobservationofeverydayintheweekbetweenthePassoverandthePentecost,(thatisforsevenweeks,whichbeganwiththeseconddayintheweekofunleavenedbread,)whereontheomerorsheafoffirst-fruitswastobeoffered.Buttoreturn.Afterthismanyofthemcoalesced,andwehearnomoreofthem.In the meantime, as there were great disputes and heats between thedifferingpartieswhilsttheoccasionoftheirdifferencecontinued,sotheGentilebelieversdidinmanythingseithercondescenduntothoseoftheCircumcision, or fell themselves in liking with their observances, andreceivedthemintopractice.Henceitwasthattheyembracedthepaschalsolemnity,with some other festivals, and also inmany places admittedthe sacredness of the seventh-day Sabbath, though still observing,accordingtotheinstitutionofChristandhisapostles,theLord'sdayalso.And it is not improbable that they might be induced the rather tocontinue these observations, that they might thereby give a publictestimony of their faith against the Marcionites, who began early toblaspheme the Old Testament and the God thereof; which blasphemythey thought to condemnby this practice. And hence in thosewritingswhicharefalselyascribedtotheapostles,butsuitedtothosetimes,Can.66,andConstitut.lib.vii.cap.xxiv.,theobservationbothoftheSaturdayandtheLord'sdayisenjoined.

Others of these Jews about the same season constituted a sect bythemselves, compounding a religion out of the law and gospel, withadditions and interpretations of their own. These the ancients callEbionites.Circumcision,withallthesabbaths,feasts,andritesofMoses,theyretained fromthe law.That theMessiahwascome,and thatJesusChristwas he, they admitted from the gospel; that hewas only amereman, notGod andman in one person, they added of their own, yet incompliancewiththesenseandexpectationofthecorruptandcarnalpartof thechurchof theJews,whereoforiginally theywere.Andthissect isthatwhichinalongtractoftimehathbroughtforthMohammedanismintheeast;forthereligionoftheMohammedansisnothingbutthatofthe

Ebionites,with a superadditionof the interests and fanatical brain-sicknotionsoftheimpostorhimself.

Andyetso it is thatsomebeginnowtopleadthat theseEbioniteswerethe only true and genuine believers of the Circumcision in those days.These, they say, and thesealone, retained thedoctrinepreachedby theapostles to the Jews, for they were the same and no other with thosewhichwerealsocalledNazarenes.ThusdotheSocinianspleadexpressly,andhavecontendedforit insundrytreatisespublishedtothatpurpose.Thistheydo,hopingtoobtainfromthencesomecountenanceuntotheirimpiousdoctrineaboutthepersonofChrist,whereintheyagreewiththeEbionites.ButastotheirsabbatizingwiththeJews,andtherestoftheirceremonialobservances, theywillhavenothing todowith them,asnotfindingthosethingssuiteduntotheirinterestanddesign.Buthereindotheynowbegintobefollowedbysomeamongourselves,whoapparentlyfallinwiththeminsundrythingscondemnedbyourapostle,andontheaccountwhereof theydeclinedhimandrejectedhisauthority;asothersseemalmostpreparedtodo,onotherreasonsnotheretobementioned.Inparticular,somebegintosabbatizewiththem,yea,tooutgothem;forEbionandhisfollowers,althoughtheyobservedtheseventh-daySabbathwiththeJews,yettheyobservedalsotheLord'sdaywiththeChristians,inhonourofJesusChrist,asbothEusebiusandEpiphaniustestify:ΤαῖςΚυριακαῖς ἡμέραις ἡμῖν τὰ παραπλήσια εἰς μνήμην τοῦ σωτηρὶουἀναστάσεωςἐτέλουντέλουν·—"They in likemannerwithusobserve theLord's day, in remembrance of the saving resurrection." How great ascandal these things are toChristian religion, how evidently tending toharden the Jews in their infidelity, is apparent unto all; for theintroduction of any part of the oldMosaical system of ordinances is atacit denial ofChrist's being come in the flesh, at least ofhisbeing theKing,Lord,andLawgiverofhischurch.Andtolaythefoundationofallreligious, solemn gospel worship in the observation of a day which, assuch,as theseventhdayprecisely,hathnorelationuntoanynaturalormoralprecept,notinstituted,notapprovedbyJesusChrist,cannotbutbeunpleasing to them who desire to have their consciences immediatelyinfluencedbyhisauthorityinalltheirapproachesuntoGod.ButChristisherein supposed to have built the whole fabric of his worship on thefoundationofMoses,andtohavegraffedallhisinstitutionsintoastock

thatwasnotofhisownplanting.

33. Moreover, it is evident that this opinion concerning the necessaryobservation of the seventh-day Sabbath tends to the increasing andperpetuatingofschismsanddifferencesamongstthedisciplesofChrist,—thingsintheirownnatureevil,andtobeavoidedbyalllawfulwaysandmeans.Itisknownhowmanydifferentopinionsandpracticesthereareamongst the professors of the gospel. That they should all be perfectlyhealed,ortakenaway,perhapsinthisworldisnottobeexpected;forthebestknowbutinpart,andprophesybutinpart.Thateverygoodmanandgenuine disciple of Christ ought to endeavour his utmost for theirremoval,nonewilldeny;forifitbeourduty,sofarasitispossible,andasmuchasinuslieth,tolivepeaceablywithallmen,inthatpeacewhichisthelifeofcivilsociety,doubtlessitissomuchmoretolivesowithallbelievers,inapeaceableagreementintheworshipofGod.Andtherefore,of all differences in judgment which lead unto practice, those are theworstandmostperniciouswhichoccasionordrawafterthemanythingwhereby men are hindered from joining together in the same publicsolemnworship,wherebytheyyielduntoGodthatrevenueofglorywhichisdueuntohimin thisworld.Andthatmanyof theseare foundat thisday,isnotsomuchfromthenatureofthethingsthemselvesaboutwhichmendiffer, as from theweakness,prejudices, andcorruptaffections,ofthemwho are possessedwith different apprehensions about them. Butnow, upon a supposition of an adherence by any unto the seventh-daySabbath,allcommunionamongstprofessorsinsolemngospelordinancesis rendered impossible; for if those of that persuasion do expect thatothers will be brought unto a relinquishment of an evangelicalobservance of the Lord's-day Sabbath, they will find themselvesmistaken. The evidence which they have of its appointment, and theexperiencetheyhavehadofthepresenceofGodwiththeminitsreligiousobservation, will secure their faith and practice in this matter.Themselves,ontheotherhand,supposingthattheyareobligedtomeetfor all solemn worship on the seventh day (which the others accountunwarrantableforthemtodoonthepretenceofanybindinglawtothatpurpose), andesteeming itunlawful toassemble religiouslywithothersonthefirstdayonthepleaofanevangelicalwarranty,theyabsolutelycutoffthemselvesfromallpossibilityofcommunion,intheadministrationof

gospelordinances,withall other churchesofChrist.Andwhereasmostotherbreachesastosuchcommunionareintheirownnaturecapableofhealing,withoutarenunciationof thoseprinciples in themindsofmenwhichseemtogivecountenanceuntothem,thedifferenceisheremadeabsolutely irreparable,whilst theopinionmentioned isownedbyany. Iwillpressthisnofurtherbutonlybyaffirming,thatpersonstrulyfearingthe Lord ought to be very careful and jealous over their ownunderstandings,beforetheyembraceanopinionandpracticewhichwillshut them out from all visible communion with the generality of thesaintsofGodinthisworld.

34.We have seen the least part of the inconveniences that attend thispersuasionanditspractice,nordoIintendtomentionallofthem,whichreadily offer themselves to consideration.One or twomoremay yet betouchedon.For thosebywhom it isowneddonotonlyaffirm that thelawoftheseventh-daySabbathisabsolutelyanduniversallyinforce,butalso that the sanction of it, in its penalty against transgressors, is yetcontinued!Thiswas,asisknown,thedeathoftheoffenderbystoning.SodidGodhimselfdeterminetheapplicationofthecurseofthelawuntothebreachofthiscommand,intheinstanceofthemanthatgatheredwoodon that day, who was stoned by his direction, Num. 15:35. Now, theconsideration of this penalty, as expressive of the curse of the law,influencedthemindsof theJews intothatbondageframewhereintheyobserved the Sabbath; and this always put them upon many anxiousarguings,howtheymightsatisfythelawinkeepingtheday,soasnottoincurthepenaltyofitstransgression.HencearethequestionsamongtheJewsnolessendlessthanthoseabouttheirgenealogiesofold,aboutwhatworkmaybedoneandwhatnot,andhowfartheymightjourneyonthatday;whichwhen they hadwith some indifferent consent reduced untotwo thousand cubits, which they called "a Sabbath day's journey," yetwhere tobegin theirmeasure, fromwhatpart of the city,where amandwelt,fromhisownhouse,orthesynagogue,orthewalls,orsuburbsofit,theyarenotagreed.Andthedreadhereofwassuchamongstthemofold, from the rigorous justicewherewith such lawswith such penaltieswere imposedon them, that until theyhadby common consent, in thebeginning of the rule of the Asmonæans, agreed to defend themselvesfrom their enemies on that day, they sat still in a neglect of the law of

nature, requiring all men to look to their preservation against openviolence,andsufferedthemselvestobeslain,totheirsatietywhochosetoassault them thereon. And certainly it is the greatest madness in theworld,forapeopletoengageinwarthatdonotthinkitatleastlawfulatalltimestodefendthemselves.Andyettheylosttheircityafterwardsbysome influence fromthis superstition.Anddomenknowwhat theydo,whentheyendeavourtointroducesuchabondageintotheobservanceofgospelworship,ayokeandbondageuponthepersonsandspiritsofmenwhichthosebeforeuswerenotabletobear?IsitaccordingtothemindofChrist,thattheworshipofGod,whichoughttobe"inspiritandintruth,"nowunder thegospel, shouldbe enforcedonmenby capitalpenalties?And letmen thus state their principles, 'The seventh day is to be keptpreciselyaSabbathuntotheLord,byvirtueofthefourthcommandment:for not one day in seven, but the seventh day itself, is rigorously andindispensably enjoined unto observation: and the transgression of thislaw,notastothespiritualworshiptobeobservedonit,butastoeveryoutward transgression, by journeying or other bodily labour, is to beavenged with death:'—undoubtedly, in the practice of these principles,besides thatopencontradictionwhich theywill fall intounto thespirit,rule, and word of the gospel, they will find themselves in the sameentanglementswhereintheJewswereandare.Andasthecasesthatmayoccuraboutwhatmaybedoneandwhatnot,whatcasesofnecessitymayinterposeforrelief,arenottobedeterminedbyprivatepersonsaccordingtotheirownlightandunderstanding,becausetheyhaverespectuntothepubliclaw,butbythemuntowhompoweriscommittedtojudgeuponitandtoexecuteitspenalty;sotherewillsomanycases,andthosealmostinexplicable,emergehereon,aswillrenderthewholelawanintolerableburden unto Christians. And what, then, is become of "the libertywherewithChristhathmadeusfree?"andwhereinisthepre-eminenceofthe spiritual worship of the gospel above the carnal ordinances of thelaw?

35.Andthisintroducethanevilofnolessheinousimportancethananyofthosebeforeenumerated.Thepreciseobservationoftheseventhday,assuch, is undoubtedly no part of the law naturallymoral. This we havesufficientlyprovedbefore,asIsuppose.Thatlawiswrittenintheheartsof believers by virtue of the covenant of grace, and strength is

administered thereby unto them for the due performance of the dutiesthat it doth require. Nor is it an institution of the gospel; none everpretended it so to be. If there be not much against it in the NewTestament,yetsurelythereisnothingforit.Inthethingsthatareso,wehavegroundtoexpect theassistanceof theSpiritofChrist toenableusfortheirrightobservation,tothegloryofGod,andourownedificationorincrease in grace. But it is amere precept of the old law as such; and"what the law saith, it saith to themwho are under the law." In all itsprecepts, κατακυριεύει, it exerciseth a severe dominion over the soulsand consciences of them that are under it. And we have no way toextricateourselvesfromunderthatdominion,butbyourbeingdeaduntoits power and authority as such through the death of Christ; or by aninterestbyfaithinthebenefitswhich,throughhisfulfillingandsatisfyingthelaw,doredoundtothechurch.Butwhatisrequiredofanyone,underthenotionoftheformalandabsolutepowerofthelaw,istobeperformedinandbythatspiritwhich isadministeredbythe law,andthestrengthwhich the law affords; and this indeed is great as to conviction of sin,nothing at all as unto obedience and righteousness. Do men in thesethingsappealuntothelaw?untothelawtheymustgo;forIknownotanythingthatwecanexpectassistanceofgospelgraceinorabout,butonlythosethingswhichareoriginallymoral,orthingssuperaddeduntothemin the gospel itself, to neither of which heads this observation of theseventh day as such can be referred. It is therefore amere legal duty,properlysocalled;andinabondageframeofspirit,withoutanyespecialassistanceofgrace,itmustbeperformed.Andhowlittlewearebeholdenuntothosewhowould,inanyoneinstance,reduceusfromthelibertyofthegospeluntobondageunderthelaw,ourapostlehathsofullydeclaredthatitisaltogetherneedlessfurthertoattemptthemanifestationofit.

EXERCITATIONVI

THEPRACTICALOBSERVANCEOFTHE

LORD'SDAY

1.Practicetheendofinstructionandlearning.2.PracticalobservationoftheSabbathhandledbymany.3.Complaintsconcerningtoomuchrigourand strictness in directions for the observation of the Sabbath. 4.Extremes to be avoided in directions of sacred duties—Extreme of thePharisees. 5. The worse extreme of others, in giving liberty to sin. 6.MistakesindirectionsabouttheobservationoftheLord'sday.7.Generaldirectionsuntothatpurposeproposed.8.Ofthebeginningandendingofthe Sabbath—The first rule about time. 9. The frame of spirit requiredunder the gospel in the observation of the Lord's day. 10. Rules andprinciples for its due observation. 11. Duties required thereunto of twosorts. 12. Preparatory duties, their necessity and nature. 13. Particularaccount of them. 14. Meditation. 15. Supplication. 16. Instruction. 17.Dutiesofthedayitself.18.Ofpublicduties.19.Whatrefreshmentsandlabourconsistentwiththem.20.Ofprivateduties.

1. IT remains that something be briefly offered which may direct apracticesuitableuntotheprincipleslaiddownandpleaded;forthisistheendofallsacredtruthandallinstructiontherein.Thisthatgreatruleofour blessed Saviour both teacheth us and obligeth us to an answerableduty,"Ifyeknowthesethings,happyareyeifyedothem,"John13:17;—wordssofilledwithhiswisdom,thathappyaretheyinwhoseheartstheyarealwaysabiding.Theend,then,ofourlearningScripturetruths,istoobtainsuchanideaoftheminourmindsasmaydirectusuntoasuitablepractice.Withoutthistheyaretousofnouse,orofnonethatisgood.Ἡγνῶσιςφυσιοῖ.Knowledgewithoutpracticepuffeth,notbuildethup.For,asAustinspeakswithreferenceuntothesewords,Con.Faust.Man. lib.xv. cap. viii., "Multa quibusdam sunt noxia, quamvis non sint mala."Thingsnotevil,yea,goodinthemselves,maybehurtfuluntoothers.Andnothing isuseful but as it is directed to itsproper end.Thispractice isuntosacredtruth.

2. Iconfessourendeavourshereinmayseemlessnecessary than in theforegoing discourses; for there are many treatises on this part of ourpresent subject extant in our own language, and in the hands of thosewhoesteemthemselvesconcernedinthesethings.Withsometheymeet,

indeed,withnootherentertainmentthanthepostsdidthatweresentbyHezekiahthroughEphraim,Manasseh,andZebulun,toinvitethemuntothepassover;—theyarelaughedtoscornandmockedat,2Chron.30:10."ButWisdom is justified of her children."Unto some they are of greatuse, and in great esteem; and, for the most part, in the main of theirdesign they do agree. So that the truth in them is established in themouthsofmanywitnesses,withoutdangerofdividingthemindsofmenabout it.Butyet I cannot takemyself tobedischargedhereby fromtheconsiderationof thisconcernalsoofasacredrestunder thegospel, thenatureofourdesignrequiringit.AndthereareyetimportantdirectionsfortherightsanctifyingofthenameofGod,inandbythedueobservanceofadayofsacredrest,whichIhavenottakennoticetohavebeeninsistedon by others; andwhereas a due improvementmay be expected of thepeculiar principles before discussed, I shall go through this part of theworkalso.

3.Besides, therearenota fewcomplaints, and thosemanaged, at leastsomeofthem,bypersonsofsobrietyandlearning,pretendingalsoarealcare for the preservation and due observance of all duties of piety andreligion,thattherehathbeensomeexcessinthedirectionsofmanygivenabout the due sanctification of the Lord's day. And there is no smalldangerofmistakesonthishand,whilstthereinisapretenceofzealanddevotion to give them countenance.Of this nature somemen do judgesomerigorousprescriptionstobewhichhavebeengiveninthismatter.Andtheysaythatagreatdisadvantageuntoreligionhathensuedhereon:for it is pretended that they are such as are beyond the constitution ofhuman nature to comply withal; of which kind God certainly requiresnothingatourhands.Hence it ispleaded, thatmen finding themselvesno way able to come unto a satisfaction, in answer unto the severedirectionsfordutiesandthemanneroftheirperformancewhichbysomeare rigorously prescribed, have taken occasion to seek for relief byrejecting the whole command; which, if duly interpreted in such acondescensionas theywere capableof a compliancewithal, theywouldhave adhered unto. On this account men have found out variousinventions, to colour theirwearinessof that strict courseofdutywhichtheywereboundunto.HencehavesometakenupapleathateverydayistothemaSabbath,thatsotheymightnotkeepany;some,thatthereisno

suchthingasasacredrestonanydayrequiredofusbytheauthorityofChrist,andthereforethatalldirectionsforthemanneroftheobservanceofsuchadayaretonopurpose.Andmanybydegreeshavedeclinedfromthatstrictnesswhichtheycouldnotcomeupuntoadelightin,untiltheyhaveutterlylostallsenseofdutytowardsGodinthismatter.Andthesethingsaretrue;onlythereasonsofthemarenotagreedon.

4.Andinthingsofthisnaturethosewhoarecalledtotheinstructionofothersarecarefullytoavoidextremes;for"hethatjustifieththewicked,andhethatcondemneththejust,eventheybothareabominationtotheLORD."Andseveralinstancesthereareofthemiscarriagesofmenontheonehandand theother.On theone lay the sinof thePhariseesofold.Whentheyhadgottenthepretenceofacommand,theywouldburdenitwith so many rigid observances, in the manner of its performance, asshouldmakeitayokeintolerabletotheirdisciples,gettingthemselvesthereputationof strictobserversof the law.But, in truth, theywerenot sowanting unto their own ease and interest as not to provide a secretdispensation for themselves. They would scarce put a finger to theburdenswhichtheyboundandlaidontheshouldersofothers.AndthisistheconditionofalmostallthathathanappearanceofreligionordevotioninthePapacy.Andafaultof thesamenature, thoughnotofsosignalaprovocation, others may fall into unadvisedly, who are free from theirhypocrisy. Theymay charge and press both their own consciences andothermen'saboveandbeyondwhatGodhathappointed.And this theymaydowithasincereintentiontopromotereligionandholinessamongstmen, by engaging them into the strictest ways of the profession of it.Now,inthedirectionoftheconsciencesofmenabouttheirdutiestoGod,thisiscarefullytobeavoided;forpeaceisonlytobeobtainedinkeepingsteadyandeventotherule.Totransgressontherighthand,whateverthepretencebe,istolieforGod;whichwillnotbeacceptedwithhim.

5. On the other hand there lieth a rock of far greater danger; and thisconsists in theaccommodationof the laws,precepts,and institutionsofGod,unto the lusts,and thepresentcoursesandpracticesofmen.Thisevilwehavehadexemplifiedinsomeoflate,nolessconspicuouslythanthe forementioned was in them of old. Amystery of iniquity unto thispurposehathbeendiscoverednot longsinceandbrought forth to light,

tendingtotheutterdebaucheryoftheconsciencesandlivesofmen.AndinitliesthegreatcontrivancewherebythefamoussectoftheJesuitshaveprevailedonthemindsofmany,especiallyofpotentatesandgreatmenintheearth,soastogetintotheirhandstheconductofthemostimportantaffairsofEurope.Andthisabomination,asitisknown,hathlatelybeenlaid open by the diligence of some; in which at once concurred acommendablecareofChristianmoralityandahighprovocationinotherthingsbythemwhoendeavouredtocorruptit.Asearchhathbeenmadeintothewritingswhichthatsortofmenhavepublished,forthedirectionof the consciencesofmen in thepracticeofmoralduties, orunto theirdisciples,fortheirguidanceuponconfessions.Andamanmaysayofthediscovery what the poet said upon the opening of the house of Cacus,Æn.,viii.262;243:—

"Panditurextemploforibusdomusatrarevulsis:

Abstractæqueboves,abjuratæquerapinæ

Cœloostenduntur.

Nonsecusacsiquapenitusviterradehiscens,

Infernasrescretsedes,etregnareeludat

Pallida."

Such a loathsome appearance of vizards and pretences for theextenuating of sin, and countenancing ofmen in thepractice of it,wasneverbeforepresenteduntotheeyesofmen.Themainoftheirdesign,asis now manifest, hath been so to interpret Scripture laws, rules, andprecepts, as to accommodate them all to that course of corruptconversationwhichprevailethgenerally in theworld,evenamong themwhoarecalledChristians,—

"Gratumopusagricolis;"—

aworkexceedinglyacceptableandobligingtoallsortsofmen,who,ifnotgiven up to open atheism, would rejoice in nothing more than in areconciliationbetweentheruleof theirconsciencesandtheir lusts, that

they might sin freely, without trouble or remorse. To this end, havinglearned the inclinations and temptations of men from their privateconfessions, and finding it a thing neither possible in itself, nor at allconducing to their own interest, to endeavour their reformationby andrecoveryuntothefixed,stableruleoftruthandduty,theyhave,bytheirfalse glosses, subtile distinctions, and refined imaginations, made it tojustifyandcountenance them in thehighestabominations,and inwaysleadingconstantlytothepracticeofthem.Andthereisnothing,intheirwholecourse,whichfaithfulinterpretersofthemindofGodoughtmorecarefullytoavoid,thanafallinginanyinstanceintothatevilwhichthesemenhavemadeittheirdesigntopromoteandpursue.Theworld,indeed,seems tobeweary of the just, righteous, holyways ofGod, andof thatexactnessinwalkingaccordingtohisinstitutionsandcommandswhichitwillbeonedayknownthathedothrequire.Butthewaytoputastoptothis declension, is not by accommodating the commands ofGod to thecorruptcoursesandwaysofmen.ThetruthsofGodandtheholinessofhis precepts must be pleaded and defended, though the world dislikethemhereandperishhereafter.Hislawmustnotbemadetolackeyafterthewillsofmen,norbedissolvedbyvain interpretations,because theycomplaintheycannot,indeedbecausetheywillnot,complywithit.OurLordJesusChrist camenot todestroy the lawand theprophets,but tofulfilthem,andtosupplymenwithspiritualstrengthtofulfilthemalso.Itiseviltobreaktheleastcommandment;butthereisagreataggravationofthatevilinthemthatshallteachmensotodo.Andthiscannotbedonebut by giving such expositions of them as by virtue whereofmenmaythink themselves freed from an obligation unto that obedience whichindeedtheydorequire.Wherefore,thoughsomeshouldsaynow,astheydidofold,concerninganycommandofGod,"Behold,whatawearinessitis!andwhatprofitisittokeephisordinances?"yetthelawofGodisnottobechangedtogivethemrelief.Wearetherefore,inthismatter,tohavenoconsiderationofthepresentcourseoftheworld,norofthewearinessofprofessorsinthewaysofstrictobedience.ThesacredtruthandwillofGodinallhiscommandsissinglyandsincerelytobeinquiredafter.

6.Andyet Iwillnotdenybut that therehavebeenandaremistakes inthis matter leaning towards the other extreme. Directions have beengiven, and that not by a few, for the observation of a day of holy rest,

which,eitherforthematterofthemorthemannerprescribed,havehadno sufficientwarrant or foundation in theScripture.Forwhereas somehavemadenodistinctionbetweentheSabbathasmoralandasMosaical,unless it bemerely in the changeof theday, theyhave endeavoured tointroduce thewhole practice required on the latter into theLord's day.Butwehavealreadyshowedthatthereweresundryadditionsmadeuntothecommand,astothemannerofitsobservance,initsaccommodationuntotheMosaicalpedagogy,besides that thewholerequireda frameofspiritsuitedthereunto.Others,again,havecollectedwhatevertheycouldthink of that is good, pious, and useful in the practice of religion, andprescribed it all, in a multitude of instances, as necessary to thesanctificationofthisday;sothatamancanscarcelyinsixdaysreadoverallthedutiesthatareproposedtobeobservedontheseventh.Andithathbeen also no small mistake, that men have labouredmore to multiplydirectionsaboutexternalduties,givingthemoutasitwerebynumberortale, than to direct the mind or inward man in and unto a dueperformanceofthewholedutyofthesanctificationoftheday,accordingto the spirit and genius of gospel obedience. And, lastly, it cannot bedeniedbutthatsome,itmaybemeasuringothersbythemselvesandtheirown abilities, have been apt to tie them up unto such long, tiresomeduties, and rigid abstinences from refreshments, as have clogged theirminds,andturnedthewholeserviceof theday intoawearisomebodilyexercise,thatprofitethlittle.

7. It isnot inmydesign to insist uponany thing that is in controversyamongstpersonslearnedandsober;norwillInowextendthisdiscourseunto a particular consideration of the especial duties required in thesanctification or services of this day. Butwhereas all sorts ofmenwhowishwell to the furtheranceandpromotionofpietyand religion in theworld, on what reasons or foundations soever they judge that this dayoughttobeobservedaholyresttotheLord,doagreethatthereisagreatand sinful neglect of the due observation of it,—asmay be seen in thewritings of some of the principal of thosewho cannot grant unto it animmediate divine institution,—I shall give such rules and generaldirections about it as a due application whereof will give sufficientguidanceinthewholeofourdutyherein.

8. It may seem to some necessary that something should be premisedconcerningthemeasureorcontinuanceofthedaytobesetapartuntoaholyrestuntotheLord;butitbeingamatterofcontroversy,andtome,on the reasons to be mentioned afterwards, of no great importance, Ishallnotinsistupontheexaminationofit,butonlygivemyjudgmentinawordconcerning it.Somecontend that it is anaturalday, consistingoftwenty-fourhours,beginningwiththeeveningoftheprecedingday,andendingwith the sameof itsown.Andaccordingly sowas the churchofIsraeldirected,Lev.23:32,"FromevenuntoevenshallyecelebrateyourSabbath;"although thatdothnot seemtobeageneraldirection for theobservation of the weekly Sabbath, but to regard only that particularextraordinary Sabbath which was then instituted, namely, the day ofatonement, on the tenth day of the seventhmonth, verse 27.However,suppose it to belong also unto the weekly Sabbath, it is evidently anaddition unto the command, particularly suited unto the Mosaicalpedagogy, that the day might comprise the sacrifice of the precedingeveningintheservicesof it; fromanobediencewhereuntowearefreedby the gospel. Neither can I subscribe unto this opinion; and thatbecause,—(1.)Inthedescriptionandlimitationofthefirstoriginalsevendays,itissaidofeachofthesixthatitwasconstitutedofaneveningandamorning,butof thedayof rest there isnosuchdescription; it isonlycalled "the seventh day," without any assignation of the precedingeveningunto it. (2.)A day of rest, according to rules of natural equity,oughttobeproportioneduntoadayofworkorlabour,whichGodhathgranted unto us for our own use. Now, this is to be reckoned frommorning to evening: Ps. 104:20–23, "Thou makest darkness, and it isnight:whereinall thebeastsoftheforestdocreep"(fromwhoseyellingthe night hath its name in theHebrew tongue.) "The young lions roarafter their prey, and seek their meat from God. The sun ariseth, theygatherthemselvestogether,andlaythemdownintheirdens.Mangoethforthuntohisworkandtohislabouruntiltheevening."Thedayoflabouris from the removal of darkness and the night, by the light of the sun,untilthereturnofthemagain;which,allowingforthealterationsofthedayintheseveralseasonsoftheyear,seemstobethejustmeasureofourday of rest. (3.) Our Lord Jesus Christ, who in his resurrection gavebeginningandbeingtotheespecialdayofholyrestunderthegospel,rosenotuntil"themorningofthefirstdayoftheweek,"whenthebeamingsof

thelightofthesunbegantodispelthedarknessofthenight,or"whenitdawnedtowardday,"asitisvariouslyexpressedbytheevangelists.This,withme,determinesthiswholematter.(4.)Merecessationfromlabourinthenightseemstohavenoplaceinthespiritualrestofthegospeltobeexpressed on this day, nor to be by any thing distinguished from thenights of other days of the week. (5.) Supposing Christians under theobligationofthedirectiongivenbyMosesbeforementioned,anditmayentangle them in the anxious, scrupulous intrigueswhich the Jews aresubjectuntoaboutthebeginningoftheeveningitself,aboutwhichtheirgreatestmastersareatvariance;whichthingsbelongnottotheeconomyofthegospel.Uponthewholematter,Iaminclinabletojudge,anddoso,thattheobservationofthedayistobecommensurateuntotheuseofournaturalstrengthonanyotherday,frommorningtonight.Andnothingisherebylostthatisneedfuluntotheduesanctificationofit;forwhatisbysomerequiredasapartofitssanctification,isnecessaryandrequiredasaduepreparationthereunto.This,therefore,isourfirstruleordirection:—

I.Thefirstdayoftheweek,ortheLord'sday,istobesetapartuntotheends of a holy rest unto God, by every one, according as his naturalstrengthwill enable him to employ himself in his lawful occasions anyotherdayoftheweek.

There isno suchcertain standardormeasure for theobservanceof theduties of this day, as that every onewho exceeds it should by it be cutshort,orthatthosewho,onimportantreasons,comeshortofitshouldbestretchedoutthereunto.AsGodprovided, inhisservicesofold, thathewhowasnotabletoofferabullockmightofferadove,withrespectuntotheiroutwardcondition intheworld;soherethere isanallowancealsofor the natural temperaments and abilities of men. Only, whereas ifpersons of old had pretended poverty, to save their charge in theprocuring of an offering, it would not have been acceptable, yea, theywouldthemselveshavefallenunderthecurseofthedeceiver;sonomorewillnowapretenceofweaknessornatural inabilitybeanyexcuseuntoany for neglect or profaneness. Otherwise, God requires of us, andacceptsfromus,"accordingtowhatwehave,andnotaccordingtowhatwehavenot."Andweseeitbyexperience,thatsomemen'snaturalspirits

will carry them out unto a continuance in the outward observance ofdutiesmuchbeyond,nay,doubleperhapsuntowhatothersareable,whoyet may observe a holy Sabbath unto the Lord with acceptation. Andherein lies the springof theaccommodationof theseduties to the sick,the aged, the young, the weak, or persons any way distempered. "Godknowethourframe,andremembereththatwearedust;"asalsothatthatdustismorediscomposedandweaklycompactedinsomethaninothers.As thus the people gatheredmanna of old, somemore, some less, שיא

ולכא־יפל ,"everymanaccordingtohisappetite,"yet"hethatgatheredmuchhadnothingover, andhe that gathered littlehadno lack,"Exod. 16:17,18;soiseveryoneinsincerity,accordingtohisownability,toendeavourthe sanctifying of the name ofGod in the duties of this day, not beingobligedbytheexamplesorprescriptionsofothers,accordingtotheirownmeasures.

9.II.Labourtoobservethisday,andtoperformthedutiesrequiredinit,witha frameofmindbecomingandanswering the spirit, freedom,andlibertyofthegospel.

WearenowtoserveGodinallthings"innewnessofspirit,andnotintheoldness of the letter," Rom. 7:6,—with a spirit of peace, delight, joy,liberty, and a sound mind. There were three reasons of the bondage,servile frame of spirit which was in the Judaical church, in theirobservanceofthedutiesofthelaw,andconsequentlyoftheSabbath:—

(1.) The dreadful giving and promulgation of it onmount Sinai; whichwas not intended merely to strike a terror into that generation in thewilderness, but through all ages during that dispensation, to influenceandawetheheartsofthepeopleintoadreadandterrorofit.Hencetheapostle tellsus that "mountSinaigendereduntobondage,"Gal.4:24;—that is, the law, as given thereon, brought the people into a spirituallyservilestate;wherein,althoughsecretly,ontheaccountoftheendsofthecovenant, they were children and heirs, yet they differed nothing fromservants,chap.4:1–3.

(2.) The renovation and re-enforcement of the old covenant, with thepromisesand threateningsof it,whichwas tobeupon themduring thecontinuanceofthatstateandcondition.Andalthoughthelawhadanew

use and end now given unto it, yet they were so in the dark, and theproposalofthemattendedwithsogreatanobscurity,thattheycouldnotclearlylookintothecomfortandlibertyfinallyintendedtherein;for"thelawmadenothingperfect,"andwhatwasofgraceintheadministrationofitwassoveiledwithtypes,ceremonies,andshadows,thattheycouldnotseetotheendofthethingsthatweretobedoneaway,2Cor.3:13.

(3.)Thesanctionofthelawbydeathincreasedtheirbondage;forasthisinitselfwasaterroruntothemintheirservices,soitwasexpressiveanda representation of the original curse of the whole law, Gal. 3:13. Andherebywere theygreatlyawedandterrified,althoughsomeof them,byespecial grace, were enabled to delight themselves in God and hisordinances.

And in these things was administered "a spirit of bondage unto fear,"whichby the apostle is opposed to "theSpirit of adoption,wherebywecry,Abba,Father,"Rom.8:15;whichwhereitis,thereisliberty."WheretheSpiritoftheLordis,thereisliberty,"2Cor.3:17,andthereonly.Andtherefore,althoughtheyboastedthattheywerethechildrenofAbraham,andonthatreasonfreeandneverinbondage,yetourSaviourletsthemknow, that whatever they pretended, they were not free until the Sonshouldmake them so. And from these things arose those innumerableanxious scrupulositieswhichwereupon them in theobservationof thisday, accompanied with the severe nature of those additions in itsobservation which weremade unto the law of it, as appropriated untothemforaseason.

Now,allthesethingswearefreedfromunderthegospel;for,—

(1.)WearenotnowbroughttoreceivethelawfrommountSinai,butarecomeuntomountSion. So the apostle at large,Heb. 12:18–24, "For yeare not come unto the mount that might be touched" (that is, whichnaturallymightbesobymen'shands,thoughmorallythetouchingofitwas forbidden), "and that burned with fire, nor unto blackness, anddarkness, and tempest, and the sound of a trumpet, and the voice ofwords; which they that heard entreated that the word should not bespoken to them any more; for they could not endure that which wascommanded,And if somuchasabeast touch themountain, it shallbe

stoned,orthrustthroughwithadart:andsoterriblewasthesight,thatMosessaid,Iexceedinglyfearandquake;"whichitseemswerethewordsheused,whereitisonthisoccasionsaidofhim,"AndMosesspake,"butnothingisaddedofwhathesaid,Exod.19:19.Whichthingsareinsistedonbyhim,toshowthegroundsofthatbondagewhichthepeoplewereinunder the law.Whereuntoheadds, "ButyearecomeuntomountSion,unto the city of the living God, the heavenly Jerusalem;"—"Jerusalemwhich is above,which is free,which is themotherofus all,"Gal. 4:26.That is, we receive the law of our obedience from Jesus Christ, whospeaksfromheaven,tobeobservedwithaspiritofliberty.

(2.) The old covenant is now absolutely abolished, nor is theremembranceofitanywayrevived,Heb.8:13.Ithathnoinfluenceintoor upon theminds of believers. They are taken into a covenant full ofgrace, joy, and peace: for "the law was given byMoses, but grace andtruthcamebyJesusChrist,"John1:17.

(3.)InthiscovenanttheyreceivetheSpiritofChrist,oradoption,toserveGodwithout legal fear,Luke1:74;Rom.8:15;Gal.4:6.Andthere isnotany thing more insisted on in the gospel, as the principal privilegethereof.Itis,indeed,nothingtohavelibertyinthewordandrule,unlesswehaveit inthespiritandprinciple.Andherebyarewedeliveredfromthat anxious solicitude about particular instances in outward duties,whichwasagreatpartoftheyokeofthepeopleofold;for,—

[1.]HencewemayinallourdutieslookonGodasafather.BytheSpiritofhisSon,wemayinthemallcry,"Abba,Father;"for"throughChristwehaveaccessbyoneSpirituntotheFather,"Eph.2:18,—toGodasafather;asonethat"willnotalwayschide,"thatdothnotwatchourstepsforourhurt, but "remembereth that we are dust;" one who tieth us not up torigid exactness in outward things,whilstwe act in a holy spirit of filialobedience,ashissonsorchildren.Andthereisagreatdifferencebetweenthe duties of servants and children, neither hath a father the samemeasureofthem.Theconsiderationhereof,regulatedbythegeneralrulesof theScripture,will resolvea thousandofsuchscruplesas theJewsofold,whileservants,wereperplexedwithal.

[2.]Hencewecometoknowthathewillbeworshipped"inspiritandin

truth." Therefore he more minds the inward frame of our hearts,wherewithweservehim,thanthemereperformanceofoutwardduties;which are only so far accepted with him as they are expressions anddemonstrationsthereof.If,then,intheobservationofthisday,ourheartsaresingleandsincereinouraimsathisglorywithdelight,it isofmoreprice with him than the most rigid observation of outward duties bynumberandmeasure.

[3.]Therefore, theminds of believers arenomore influencedunto thisdutybythecurseofthelawandtheterrorthereof,asrepresentedinthethreatenedpenalty of death.The authority and love of JesusChrist aretheprincipal causes of our obedience.Hence ourmainduty lieth in anendeavour to get spiritual joy and delight in the services of this day,whicharetheespecialeffectsofspiritualliberty.Sotheprophetrequiresthat we should "call the Sabbath a delight, the holy of the LORD,honourable;"asalso,ontheotherside,thatweshould"notdoourownways,nor findourownpleasure,norspeakourownwords," Isa.58:13.And these cautions seem to regard the Sabbath absolutely, and not asJudaical. But I much question whether they have not, in theinterpretationofsome,beenextendedbeyondtheiroriginalintention;forthetruemeaningofthemisnomorebutthis,thatweshouldsodelightourselvesintheLordonhisholyday,asthat,beingexpresslyforbiddenour usual labour, we should not need, for want of satisfaction in ourduties, to turn aside unto our own pleasures and vainways, which areonly our own, to spend our time and pass over the Sabbath,—a thingcomplainedofbymany;whencesinandSatanhavebeenmoreservedonthisdaythanonallthedaysoftheweekbeside.ButInowaythinkthathereisarestraintlaidonusfromsuchwords,ways,andworks,asneitherhinder the performance of any religious duties belonging to the duecelebrationoftheworshipofGodonthisday,norareaptinthemselvestounframeourspirits,ordivertouraffectionsfromthem.Andthosewhosemindsarefixedinaspiritof libertytoglorifyGodinandbythisdayofrest,seekingaftercommunionwithhiminthewaysofhisworship,willbeunto themselvesabetter rule for theirwordsandactions than thosewhomay aim to reckon over all they do or say;whichmay be done insuchamanneras tobecome theJudaicalSabbathmuchmore than theLord'sday.

10.III.BesuretobringgoodandrightprinciplesuntotheperformanceofthedutyofkeepingadayofrestholyuntotheLord.SomeoftheseIshallname,asconfirmedexpresslyin,ordrawnevidentlyfrom,theprecedingdiscourses:—

(1.)Rememberthatthereisaweeklyrest,oraholyrestofonedayintheweek,duetothesolemnworkofglorifyingGodasGod."RemembertheSabbath day, to keep it holy." We have had a week unto our ownoccasions, or we have a prospect of a week in the patience of God forthem.LetusrememberthatGodputsinforsometimewithus.Allisnotourown.Wearenotourownlords.SometimeGodwillhavetohimself,fromallthatownhimintheworld;andthisisthattime,season,orday.Heesteemsnothimselfacknowledged,norhissovereigntyownedintheworld,withoutit.Andthereforethisdayofrestherequiredthefirstdayasitwerethattheworldstooduponitslegs,hathdonesoallalong,andwilldo so to the lastdayof itsduration.Whenhehadmadeall things,andsawthattheyweregood,andwasrefreshedinthem,herequiredthatwe should own and acknowledge his goodness andpower therein. ThisdutyweowetoGodasGod.

(2.)RememberthatGodappointedthisdaytoteachusthatasherestedtherein,soweshouldseekafterrestinhimhere,andlookonthisdayasapledgeofeternal restwithhimhereafter.Sowas it fromthebeginning.Thiswastheendoftheappointmentofthisday.Now,ourrestinGodingeneral consists in two things:—[1.] Inour approbationof theworksofGod and the law of our obedience, with the covenant of God thereon.These things are expressive of and do represent unto us the goodness,righteousness, holiness, faithfulness, and power ofGod. For these, andwithrespectuntothem,arewetogiveglorytohim.WhatGodrestsin,herequires that through itweshouldseek forourrest inhim.As thiswasthedutyofmanininnocency,andunderthelaw,soitisoursnowmuchmore; for God hath now more eminently and gloriously unveiled anddisplayedtheexcellenciesofhisnatureandthecounselsofhiswisdom,inandbyJesusChrist,thanhehaddoneunderthefirstcovenant.Andthisshouldworkustoagreaterandmoreholyadmirationofthem;forifwearetoacknowledgethat"the lawisholy, just,andgood,"asourapostlespeaks,althoughitisnowuselessastothebringingofustorestinGod,

howmuchmore oughtwe to own and subscribe to the gospel, and thedeclarationthatGodhathmadeofhimselftherein,thatsoitis?[2.]Inanactualsolemncompliancewithhiswill,expressedinhisworks,law,andcovenant.Thisbringsusuntopresentsatisfactioninhim,andleadsustothe fullenjoymentofhim.This isadayof rest,butwecannot rest inaday,norinanythingthatadaycanafford;onlyitisahelpandmeansofbringingus torest inGod.Without thisdesign,allourobservationofaSabbath is of no use or advantage.Nothingwill thence redound to thegloryofGodnor to thebenefitofourownsouls.And this theymaydowell to consider who plead for the observation of the seventh dayprecisely; for they do profess thereby that they seek for rest in Godaccording to the tenor of the first covenant. That they approve of, andthattheylook(bythatprofession)tobebroughttorestby;thoughreally,and on other principles, they do otherwise. Whatever, then, be thecovenantwhereinwewalkwithGod,thegreatprinciplewhichistoguideusintheholyobservationofthisdayis,thatwecelebratetherestofGodinthatcovenant,approveofit,rejoiceinit,andlabourtobepartakersofit,whereofthedayitselfisgivenusasapledge.Wemusttherefore,—

(3.) Remember that we have lost our original rest in God by sin. Godmadeusuprightinhisownimage,meettotakeourrest,satisfaction,andrewardinhimself,accordingtothetenorofthelawofourcreation,andthecovenantofworksestablishedthereon.Hereoftheseventhdaywasatokenandpledge.Allthiswemustconsiderthatwehavelostbysin.Godmightjustlyhaveleftusinawanderingcondition,withouteitherrestoranypledgeofit.Ourreparation,indeed,isexcellentandglorious;yetsoastomindusthatonourpartthelossofourformerestatewasshameful,andintheremembrancewhereofweoughttobehumbled.Andhencewemayknow that it is in vain forus to layholdof the seventhday again,which isbutanattempt to return into thegardenafterweare shutoutandkeptoutbyaflamingsword;foralthoughitwasmadeuseofasatypeandshadowunder the law,yet touswhomust liveon thesubstanceofthings,ornotatall,itcannotbepossessedwithoutrobbery,anditisofnousewhenattained.Forwearetoremember,—

(4.)That the rest inGodandwithGod,whichwenowseekafter, enterinto, and celebrate the pledge of, using the means for the further

enjoymentofitintheobservationofthisday,isarestbyarecovery,byareparationinJesusChrist.ThereisnowanewrestofGod,andanewrestforusinGod.GodnowrestsandisrefreshedinChrist,inhisperson,inhisworks,inhislaw,inthecovenantofgraceinhim;inallthesethingsishissoulwellpleased.Heis"thebrightnessofhisglory,andtheexpressimageofhisperson,"makinga farmoregloriousrepresentationofhimthan did the works of creation of old; which yet he had left suchimpressionsofhisgoodness,power,andwisdomupon,asthatherestedinthem,wasrefreshedwiththem,andappointedadayformantorestinhis approbation of them, and giving glory to him for them.Howmuchmore is it so with him, with respect unto this glorious image of theinvisible God! This he now dealeth with us in. For as of old hecommanded light to shine out of darkness, whereby wemight see andbehold his glory, which he had implanted and was implanting on theworkofhishands;sonowhe"shineth inourhearts, togivethe lightoftheknowledgeofhisgloryinthefaceofJesusChrist,"2Cor.4:6,—thatis,enablethustobeholdalltheexcellenciesofhisnature,mademanifestinthe person andworks of Jesus Christ. Theway, also, of bringing themuntohim,throughChrist,whohadbysincomeshortofhisglory,isthatwhich he approveth of, is delighted with, and resteth in, giving us apledge thereof in this day of rest.Herein lies the principal duty of thisday's observances,—namely, to admire this retrieval of a restwithGod,andofarestforGodinus.Thisisthefruitofeternalwisdom,grace,andgoodness,love,andbounty.This,Isay,belongsuntothesanctificationofthisday,andthisoughttobeourprincipaldesigntherein,—namely,initto give glory untoGod for thewonderful recovery of a rest for uswithhimself,andtoendeavourtoenterbyfaithandobedienceintothatrest.And for these ends and purposes are we tomake use of all the sacredordinances ofworshipwherein andwhereby this day is sanctified untotheLord.

(5.)ThatintheobservationoftheLord'sday,whichisthefirstdayoftheweek,we subject our consciences immediately to the authorityof JesusChrist, the mediator, whose day of rest originally it was, and whichtherebyandforthatreasonismadeours.Andhereby,intheobservationofthisday,havewefellowshipwiththeFatherandhisSonJesusChrist.Ofoldtherewasnothingappearedintheday,whilsttheseventhdaywas

in force, but the rest of God the creator, and his sovereign authority,intimated unto us thereby, for the observing of a holy rest unto him,according to the tenor of the first covenant. But now the immediatefoundation of our rest on the Lord's day is the Lord's rest, the rest ofChrist,when,uponhisresurrection,heceasedfromhisworks,asGoddidfromhisown.Thisgivesgreatdirectionandencouragementinthedutyofobservingthisdayaright.FaithtrulyexercisedinbringingthesoulintoanactualsubjectionuntotheauthorityofChristintheobservanceofthisday,anddirectingthethoughtsuntoacontemplationoftherestthatheenteredintoafterhisworks,withtherestthathehathprocuredforustoenterintowithhim,dothmoretherebytowardsthetruesanctificationofthis day than all outward duties can do, performed with a legal spirit,whenmenareinbondageuntothecommandastaughttothem,anddarenot do otherwise. God in several places instructs the Israelites whataccount theyshallgiveunto their childrenconcerning theirobservationof sundry rites and ceremonies that he had instituted in his worship:Exod.13:14,"Anditshallbewhenthysonaskeththee intimetocome,saying,What is this? that thoushalt sayuntohim,By strengthofhandthe LORD brought us out from Egypt," etc. It was in remembrance ofsuchworksofGodamongstthem,whereofthoseriteswereatokenandrepresentation.AndwehavehereaspecialobservanceintheworshipofGod. What account can we give unto ourselves and our childrenconcerningourobservationofthisdayholyuntotheLord?Mustwenotsay,nay,maywenotdosowithjoyandrejoicing,thatwhereaswewerelostandundonebysin,excludedoutoftherestofGod,sofarasthatthelawoftheobservationoftheoutwardpledgeofit,beingattendedwiththecurse,wasaburden,andnoreliefuntous,ourLordJesusChrist,theSonofGod,undertookagreatworktomakepeaceforus,toredeemandsaveus;andwhenhehadsodone,andfinishedhiswork,eventheerectingofthe "new heavens and new earth, wherein dwelleth righteousness," heentered into his rest, and therebymade knownunto us thatwe shouldkeepthisdayasadayofholyrestuntohim,andasapledgethatwehaveagaingivenuntousanentranceintorestwithGod?

(6.)Wearethentoremember,thatthisdayisapledgeofoureternalrestwithGod. This is thatwhereunto these things do tend; for thereinwillGodglorifyhimself in the fullaccomplishmentofhisgreatdesign inall

hisworksofpowerandgrace.Andthisisthatwhichultimatelyweaimat.We do at best in this world but enter into the rest of God; the fullenjoymentof it is reserved foreternity.Hence that isusuallycalledoureverlastingSabbath,asthatstatewhereinweshallalwaysrestwithGodandalwaysgivegloryuntohim.Andthisdayisapledgehereofonsundryaccounts:—

[1.]BecausethereonGodasitwerecallethusasideoutoftheworld,untoan immediate converse with himself. Israel never had amore dreadfulday thanwhen theywere calledout of their tents, from their occasionsand all worldly concerns, םיהלאה תארקל , "in occursum Jehovæ,"—to "ameeting with God" Exod. 19:17. God called them aside, to meet andconverse with them. But it was untomount Sinai that he called them;whichwas"altogetheronasmoke,becausetheLORDdescendeduponitin fire," verse 18.Hence, although they had been preparing themselvesforitsundrydays,theywerenotabletobeartheterrorofGod'sapproachuntothem.Butunderthegospelwearethisdaycalledoutoftheworldandofffromouroccasions,toconversewithGod,tomeethimatmountSion,Heb.12.Herehedothnotgiveusafierylaw,butagraciousgospel;dothnotconversewithusbythunderandlightning,butwiththesweet,stillvoiceofmercyinJesusChrist.Andasthisrequirethduethoughtsofheartinus,toprepareusforit,soitisinitselfagreatandunspeakableprivilege,purchasedforusbyChrist.AndhereinhaveweapledgeofrestwithGodabove,whenheshallcallusofffromallrelations,alloccasionsof life, all our interests andconcerns in thisworld, andeternally setusapartuntohimself.And,undoubtedly,thatitmaybesuchapledgeuntous, it isourduty to takeoffourmindsandsouls,as farasweareable,fromalloccasionsoflifeandbusinessesofthisworld,thatwemaywalkwithGodaloneonthisday.Some,indeed,dothinkthisagreatbondage;butsofarastheydoso,andsofarastheyfinditso,theyhavenointerestin thismatter.Wedoacknowledge that thereareweaknessesattendingthe outwardman, through the frailty and imbecility of our nature, andtherefore have before rejected all rigid, tiresome services; and I doacknowledgethattherewillberepiningandrebellinginthefleshagainstthisduty:buthewho really judgeth inhismind, andwhosepractice isinfluencedandregulatedbythatjudgment,thatthesegregationofadayfromtheworldandtheoccasionsofit,andasecessionuntocommunion

withGodthereon,isgrievousandburdensome,andthatwhichGoddothnot require, nor is useful to us, must be looked on as a stranger untothesethings.HetowhomtheworshipofGodinChrist isaburdenorabondage,—whosays,"Behold,whatawearinessitis!"—whothinksadayin a week to be toomuch and too long to be with God in his especialservice,—is much to seek, I think, of his duty. Alas! what would suchpersonsdo if they should ever come toheaven, to be taken aside to alleternity to bewithGod alone,who think it a great bondage to be herediverted unto him for a day? They will say, it may be, 'Heaven is onething, and the observation of the Lord's day is another.' Were they inheaven, they doubt not but they should do well enough; but for thisobservationoftheLord'sday,theyknownotwhattosayto it.Iconfesstheyareso,theyaredistinctthings,orelseonecouldnotbethepledgeoftheother;butyettheybothagreeinthis,thattheyareaseparationandsecessionfromallotherthingsuntoGod.AndifmenhavenotaprincipletolikethatintheLord'sday,neitherwouldtheylikeitinheaven,shouldtheyevercomethere.Letus,then,bereadytoattendinthismattertothecallofGod,andgoouttomeethim;forwhereheplacethhisname,ashedoth on all his solemn ordinances, there he hath promised tomeet us.Andsoisthisdayuntousapledgeofheaven.

[2.]Itissoinrespectofthedutiesoftheday,whereinthesanctificationof thenameofGod in itdothconsist.Alldutiesproperandpeculiar tothisdayaredutiesofcommunionwithGod.Everlasting,uninterrupted,immediate communionwith God is heaven. Carnal persons had ratherhaveMohammed'sparadise thanChrist'sheaven.But this is thatwhichbelieversaimat,—eternalcommunionwithGod.Hereofarethedutiesofthisday,inaright,holyperformance,anassuredpledge;forthisisthatwhichinthemallweaimat,andexpressaccordingtothemeasureofourlightandgrace.Hereonwehearhimspeakuntousinhisword;andwespeakuntohim inprayers, supplications,praises, thanksgivings, inandbyJesusChrist.Inall,ouraimistogiveglorytohim,whichistheendofheaven;andtobebroughtnearertohim,whichisitsenjoyment.InwhatGodispleasedherebytocommunicateuntooursouls,andinwhat,bythesecret and invisible supplies of his grace and Spirit, he carries out ourhearts unto, lie and consist those first-fruits of glorywhichwemay bemadepartakersofinthisworld.Andthefirst-fruitsareapledgeofafull

harvest;Godgivesthemuntousforthatendthattheymaybeso.This,then,areweprincipallytoseekafterinthecelebrationoftheordinancesofGod,wherebywe sanctifyhisnameon thisday.Without this,bodilylabour, in theoutwardperformanceof amultitudeofduties,willprofitlittle.Menmay riseearly, andgo tobed late, andeat thebreadof careanddiligenceall theday long,yet if theyarenot thus in theSpirit,andcarriedoutuntospiritualcommunionwithGodintheservicesoftheday,it will not avail them. Whatever there be, either in the service itselfperformed, or in themanner of its performance, or the duration of it,which is apt todivert or takeoff themind frombeing intenthereon, ittendstotheprofanationratherthanthesanctificationofthisday.

[3.]TherestofthedayisalsoapledgeofourrestwithGod.Butthenthisrestisnottobetakenforamerebodilycessationfromlabour,butinthatextentwhereinithathbeforebeenatlargedescribed.

Thesearesomeof the ruleswhichweare tohavea respectunto inourobservation of this day. A due application of them unto particularoccasionsandemergencieswillguideusthroughthedifficultiesofthem.Thereforedid I choose rather to lay themthusdown ingeneral than toinsist on the determination of particular cases; which, when we havedone all, must be resolved into them, according to the light andunderstandingofthemwhoareparticularlyconcerned.

11. It remains thatweoffer somedirectionsas to theduties themselveswherein the sanctification of this day doth consist. And this I shall dobriefly. It hath been done already at large by others, so as that fromthencetheyhavetakenoccasiontohandlethenatureofallthereligiousduties,withthewholemanneroftheirperformance,whichbelongtotheserviceof thisday;whichdothnotproperlyappertainunto thisplace. Ishall therefore only name the duties themselves which have a respectuntothesanctificationoftheday,supposingthenatureofthemandtheduemanneroftheirperformancetobeotherwiseknown.

Now these duties are of two sorts;—I. Preparatory for the day; and, II.Suchasareactuallytobeattendeduntoinit.

12.I.Therearedutiespreparatoryforit;foralthough,asIhavedeclared,

Idonotjudgethattheprecedingeveningistobereckoneduntothisholyrest as a part of it, yet doubtless it ought to be improved unto a duepreparationforthedayensuing.Andherebytheopinionofthebeginningofthesabbaticalrestwiththemorningisputintoasgoodacondition,forthefurtheranceofthedutiesofpietyandreligion,astheotheraboutitsbeginning in the evening preceding. Now, preparation in general isnecessary,—

(1.)OntheaccountofthegreatnessandholinessofGod,withwhominanespecialmannerwehavetodo.Thedayishis;thedutiesofthedayarehisprescriptions;theprivilegesofthedayarehisgraciousconcessions;—heisthebeginningandendingofit.Andasweobservedbefore,onthisdayhecallethusasideuntoaconversewithhimself;andcertainlysomespecialpreparationofourheartsandminds isnecessaryhereunto.ThisbelongstothekeepingofourfootwhenwegotothehouseofGod,Eccles.5:1,—namely, to consider what we are to do, whither we are going, towhomwemakeourapproaches,inthesolemnworshipofGod.Therulewhichhegives,Lev.10:3,ismoralandperpetualoreverlasting:"Iwillbesanctifiedinthemthatcomenighme,andbeforeallthepeopleIwillbeglorified."Helovesnotarude,carelessrushingofpoorsinnersuponhim,without a sense of his greatness and a due reverence of his holiness.Henceisthatadviceofourapostle,Heb.12:28,29,"Letushavegrace,"begraciouslypreparedinourheartsandminds,"wherebywemayserveGodacceptablywithreverenceandgodlyfear:forourGodisaconsumingfire." And this will not be answered by mere bodily postures ofveneration.Hencethereisaduepreparationnecessary

(2.) It is so from our own distractions and entanglements in thebusinessesandoccasionsoflife.Ispeaknotofsuchwhospendthewholeweekinthepursuitoftheirlustsandpleasures,whoseSabbathresthathanequal share inprofanenesswithallotherpartsof their lives;butwetreatof thosewho ingeneralmake it theirdesignto liveuntoGod.Thegreatestpartof these Idosuppose tobeengaged industriously insomecallingorcourseoflife;andthesethingsareapttofilltheirminds,aswellastotakeuptheirtime,andmuchtoconformthemtotheirownlikeness.Muchconversewiththeworldisapttobegetaworldlyframeinmen,andearthlythingswilltaintthemindwithearthliness.Andalthoughitbeour

dutyinalloursecularoccasionsalsotolivetoGod,andwhetherweeatordrinktodoallthingsuntohisglory,yettheyareapttounframethemind,so as to make it unready unto spiritual things and heavenlycontemplations.Thereisacommand,indeed,thatweshouldprayalways,which at least requires of us a readiness of mind to lay hold of alloccasionsandopportunitiesforprayer;yetnonewilldenybutthatthereis great advantage in a due preparation for that and all other duties ofreligion. To empty, therefore, and purge our minds of secular, earthlybusinesses,designs,projections,accounts,dependencesofthingsoneonanother, with reasonings about them, as far as in us lieth, is a dutyrequiredofusinalloursolemnapproachesuntoGod.Andifthisbenotdone,butmengofulloftheiroccasionsintoreligiousservices,theywillbyonemeansorotherreturnuponthem,andprevailuponthem,totheirdisturbance. Great care is to be taken in this matter; and those whoconstantly exercise themselves unto a good conscience herein,will findthemselvesfittedforthedutiesofthedaytoagoodsuccess.

13.Forthesepreparatorydutiesthemselves,Ishouldreferthemtothreeheads,ifthereaderwilltakealongwithhimtheseadvertisements:—

(1.)ThatIamnotbindingburdensonmenortheirconsciences,nortyingthem up unto strict observances, under the consideration of sin if notpreciselyattendedunto.Only Idesire togivedirection, suchasmaybehelpfuluntothefaithandobedienceofthosewhoinall thingsdesiretopleaseGod.Butiftheyapplythemselvestothosewaysinotherinstanceswhichtheyfindmoretotheirownedification,allisdonethatIaimat.

(2.)ThatIproposenotthesedutiesasthosewhichfallunderanespecialcommandwithreferenceuntothisseason,butonlyassuchwhich,beingcommandedinthemselves,maywithgoodspiritualadvantagebeapplieduntothisseason.Whenceitfollows,—

(3.) That if we are, by necessary occasions, at any time diverted fromattendinguntothem,wemayconcludethatwehavelostanopportunityor advantage, not thatwe have contracted the guilt of sin, unless it befromtheoccasionitselforsomeofitscircumstances.

14. These things premised, I shall recommend to the godly reader a

threefoldpreparatoryduty,totherightobservationofadayofholyrestunto the Lord:—(1.) Of meditation; (2.) Of supplication; (3.) Ofinstruction,untosuchashaveothersdependingonthem.

(1.) Of meditation. And this answers particularly the reasons we havegiven for the necessity of these preparatory duties; for herein are theminds of believers to exercise themselves unto such thoughts of themajesty, holiness, and greatness ofGod, asmay prepare them to servehim"withreverenceandgodlyfear."ThenatureofthedutyrequiresthatthismeditationshouldfirstrespectGodhimself,andthenthedayanditsservicesinitscausesandends.Godhimself,Isay,notabsolutely,butasthe cause and author of our sabbatical rest. God is to bemeditated onwith respect unto his majesty, greatness, and holiness, in all ouraddressesuntohiminhisordinances;butapeculiarconsiderationis tobehadofhimastheespecialauthorofthatordinancewhichweaddressourselves to the celebration of, and so to make our access unto himtherein. His rest, therefore, in Jesus Christ, his satisfaction andcomplacencyinthewayandcovenantofrestforusthroughhim,arethesubjectsofasuitablemeditationinourpreparationfortheobservanceofthisdayof rest.But especially thepersonof theSon,whoseworks andrestthereonarethefoundationofourevangelicalrestonthisholyday,isto be considered. It were easy to supply the reader with propermeditationsontheseblessedsubjects,forhimtoexercisehimselfinashefindsoccasion;butI intendonlydirections ingeneral, leavingothers tomakeapplicationofthemaccordingtotheirability.Again,thedayitselfanditssacredservicesaretobethoughtupon.Theprivilegesthatwearemadepartakersofthereby,theadvantagesthatareinthedutiesofit,andthe duties themselves required of us, should be well digested in ourminds.Andwherewehaveahabitual apprehensionof them, yet itwillneedtobecalledoverandexcited.Tothisendthosewhothinkmeettomakeuseofthesedirectionsmaydowelltoacquaintthemselveswiththetruenatureofasabbaticalrest,fromwhathathbeenbeforediscoursed.Itwill afford them other work for faith and thankfulness than is usuallytaken notice of by themwho have no other notion of it thanmerely aportionoftimesetapartuntothesolemnworshipofGod.Thereareothermysteries of God and his love, other directions for our obedience untoGodinit,thanarecommonlytakennoticeof.Bythesemeanstheendsof

preparatory duties above mentioned will be effected; the mind will befilledwith due reverential apprehensions ofGod on the one hand, anddisentangled on the other from those cares of the world and othercumbersome thoughts wherewith the occasions of life may havepossessedit.

15.(2.)Supplication;thatis,prayerwithespecialrespectuntothedutiesof the day. This is the life of all preparation for every duty. It is theprincipalmeanswherebyweexpressouruniversaldependenceonGodinChrist, asalsoworkourownhearts toa senseofour indigent estate inthisworld,withallourespecialwants,andthemeanswherebyweobtainthat supply of grace, mercy, and spiritual strength, which we stand inneedof,withrespectuntothegloryofGod,andtheincreaseofholinessandpeace inourownsouls.Specialdirectionsneednotbegivenabouttheperformance of this knownduty.Only I say, some season for it, byway of preparation,will be an eminentmeans to further us in the duesanctificationofthenameofGodonthisday.Anditmustbefoundedonthanksgivingforthedayitself,withtheendsofit,asanadvantageforourconverse with God in this world. His goodness and grace in thiscondescensionandcareare tobeacknowledgedandcelebrated.And inthepetitorypart ofpreparatoryprayer, two things areprincipally toberegarded:—[1.]AsupplyofgracefromGod,theGodandFountainof it.And herein respectmust be had,—1st. Unto that grace or those graceswhich in their own nature are most immediately serviceable unto thesanctificationofthenameofGodinthisordinance.Sucharereverenceofhisauthorityanddelightinhisworship.2dly.Suchgraces,inparticular,aswehavefoundadvantageby intheexerciseofholyduties;as, itmaybe, contriteness of spirit, love, joy, peace. 3dly. Such as we haveexperiencedthewantof,oradefectinourselvesastotheexerciseofthemonsuchoccasions;as,itmaybe,diligence,steadfastness,andevennessofmind. [2.] A removal of evils, or that God would "lead us not intotemptation,butdeliverusfromevil."Andhereinaregardistobehad,—1st.Unto the temptations of Satan.Hewill be castinghis fierydarts insuch a season. He is seldom busier than upon our engagement intosolemnduties.2dly.Totheinconstancy,wavering,anddistractionofourownminds.Theseare,indeed,amatterofunspeakableabasement,whenweconsiderarightthemajestyofGodwithwhomwehavetodo.3dly.To

undueandunjustoffencesagainstpersonsandthings,thatwemayliftup"holyhands"toGod,"withoutwrathanddoubting."Sundrythingsofthelike nature might be instanced in, but that I leave all to the greatdirection,Rom.8:26,27.

16. (3.) Instruction.This insuchcaseswaspeculiarly incumbenton thepeopleofold,—namely,thattheyshouldinstructtheirchildrenandtheirfamilies in thenatureof theordinanceswhereby theyworshippedGod.ThisisthatwhichGodsocommendedinAbraham,Gen.18:19,"IknowAbraham," saith he, "that he will command his children and hishousehold after him, and they shall keep the way of the LORD, to dojusticeandjudgment;"inwhichexpressionthenatureandobservanceofallordinancesisrequired.Thusisitincumbentonthemwhohaveothersundertheirchargetoinstructtheminthenatureofthisservicewhichweobserve unto the Lord. Itmay be this is not, thiswill not be necessaryupon every return of this day; but that it should be so done at someappointedseason,nomanthatendeavourstowalkuprightlybeforeGodcandeny.Andtheomissionofithathprobablycausedthewholeservice,amongstmany,tobebuiltoncustomandexampleonly.Hereonhaththatgreatneglectof itwhichweseeensued;forthepoweroftheir influencewillnotlongabide.

17.Wehavedonewithpreparatoryduties.

II.Comewenowtothedayitself,thedutieswhereofIshallpassthroughwithanequalbrevity.Andtheyareoftwosorts:—(1.)Public;(2.)Private:whereof the former are the principal, and the latter subordinate untothem;andthoseofthelattersortareeitherpersonalordomestical.

18.Thepublicdutiesofthedayareprincipallytoberegarded.Bypublicduties,I intendthedueattendanceuntoandthedueperformanceofallthose parts of his solemn worship which God hath appointed to beobservedintheassembliesofhispeople,andinthemannerwhereinhehathappointedthemtobeobserved.Oneendofthisdayis,togiveglorytoGodinthecelebrationofhissolemnworship.That thismaybedonearightanduntohisglory,hehimselfhathappointedthewaysandmeans,or the ordinances and duties wherein it doth consist.Without this, wehadbeenatanutterlosshowwemightsanctifyhisname,orascribeglory

to him. Most probably we should have set up the calves of our ownimaginations,tohisgreaterprovocation.Buthehathrelievedusherein,himself appointing the worship which he will accept. Would we,therefore,givefulldirectioninparticular fortherightsanctifyingof thename of God on this day, we ought to go over all the ordinances ofworshipwhichthechurchisboundtoattenduntoinitsassemblies.Butthisisnotmypresentpurpose.Besides,somewhatofthatkindhathbeenformerly done in another way. I shall therefore here contentmyself togivesomegeneralrules,fortheguidanceofmeninthewhole;as,—

(1.)ThatthepublicandsolemnworshipofGodistobepreferredabovethat which is private. They may be so prudently managed as not tointerferenorordinarilytointrenchononeanother;butwhereveronanyoccasiontheyseemsotodo,theprivatearetogiveplacetothepublic:forone chief end of the sacred setting apart of this day, is the solemnacknowledgment of God, and the performance of his worship inassemblies.Itisthereforeamarvellousunduecustom,onthepretenceofprivateduties,whetherpersonalordomestical, toabateanypartof theduties of solemn assemblies; for there is in it a setting up of our ownchoiceandinclinationsagainstthewisdomandauthorityofGod.TheendofthedayisthesolemnworshipofGod,andtheendisnottogivewaytothemostspecioushelpsandmeans.

(2.)Choiceistobemadeofthoseassembliesforthecelebrationofpublicworshipwherewemaybemostadvantagedasuntotheendsofthem,inthesanctificationofthisday,sofarasitmaybedonewithoutbreachofanyorderappointedofGod:forinourjoininginanyconcurrentactsofreligious worship, we are to have regard unto helps suited unto thefurtheranceofourownfaithandobedience.Andalso,becauseGodhathappointedsomepartsofhisworship,asintheirownnatureandbyvirtueof his appointment aremeans of conveying light, knowledge, grace, inspiritualsuppliesuntooursouls, it iscertainlyourduty tomakechoiceanduseofthemwhicharemostmeetsotodo.

(3.)ForthemannerofourattendanceonthepublicworshipofGod,withreverence, gravity, order, diligence, attention, though it be a matter ofgreatuseandmoment,yetnotforthisplacetohandle;nordothitherebelonguntoustoinsistonthosewayswherebywemayexciteparticular

gracesuntodueactingsofthemselves,asthenatureofthedutieswhereinweareengageddothrequire.

19. (4.) Although the day bewholly to be dedicated unto the ends of asacredrest,beforeinsistedon,yet,—

[1.]Dutiesintheirperformancedrawnoutuntosuchalengthastobegetwearisomeness and satiety, tend not unto edification, nor do any waypromote the sanctification of the name of God in the worship itself.Regard, therefore, inallsuchperformances, is tobehad,—1st.Untotheweakness of the natural constitution of some, the infirmities andindispositionsofothers,whoarenotabletoabideintheoutwardpartofdutiesasotherscan.Andthereisnowiseshepherdbutwillrathersufferthestrongersheepofhisflocktolosesomewhatofwhattheymightreachuntoinhisguidanceofthem,thancompeltheweakertokeeppacewiththemtotheirhurt,anditmaybetheirruin.Betteragreatnumbershouldcomplainoftheshortnessofsomeduties,whohavestrengthanddesiresforalongercontinuanceinthem,thanthatafewwhoaresincereshouldbe really discouraged by being overburdened, and have the servicetherebymadeuselessuntothem.Ialwaysloved,insacredduties,thatofSenecaconcerningtheorationsofCassiusSeverus,whentheyheardhim,"Timebamusne desineret;"—"Wewere afraid that hewould end." 2dly.Tothespiritualedgeoftheaffectionsofmen,whichoughttobewhetted,andnot,throughtediousnessinduties,abatedandtakenoff.Otherthingsof a like naturemight be added,which for some considerations I shallforbear.

[2.] Refreshments helpful to nature, so far as to refresh it, that itmayhaveasupplyofspiritstogooncheerfullyinthedutiesofholyworship,arelawfulanduseful.Tomaceratethebodywithabstinencesonthisdayis required of none, and to turn it into a fast, or to fast upon it, isgenerallycondemnedbytheancients.WhereforetoforbearprovisionofnecessaryfoodforfamiliesonthisdayisMosaical;andtheenforcementof the particular precepts about not kindling fire in our houses on thisday,bakingandpreparingthefoodofitthedaybefore,cannotbeinsistedon without a re-introduction of the seventh day precisely, to whoseobservationtheywereannexed,andtherebyof the lawandspiritof theold covenant. Provided always that these refreshments be,—1st.

Seasonableforthetimeofthem,andnotwhenpublicdutiesrequireourattendanceonthem;2dly.Accompaniedwithasingularregarduntotherulesoftemperance;as,(1st.)Thattherebenoappearanceofevil;(2dly.)That nature be not charged with any kind of excess, so far as to behinderedratherthanassistedinthedutiesoftheday;(3dly.)Thattheybeaccompaniedwithgravity,andsobriety,andpurityofconversation.Now,whereasthesethingsare,inthesubstanceofthem,requiredofusinthewholecourseofourlives,asweintendtopleaseGod,andtocometotheenjoymentofhim,noneoughttothinkanespecialregarduntothemonthisdaytobeabondageortroublesomeuntothem.

[3.]Labourorpainsfortheenjoymentofthebenefitandadvantageofthesolemnassembliesofthechurch,andinthemoftheappointedworshipofGod,issofarfromintrenchingontherestofthisdaythatitbelongsuntoitsdueobservation.Amerebodilyrestisnopartofreligiousworshipinitself, nor doth it belong unto the sanctification of this day any furtherthan as it is a means for the due performance of the other dutiesbelongingunto it.Wehaveno boundsunder the gospel for a Sabbath-day's journey, provided it be for Sabbath ends. In brief, all pains orlabours that our station and condition in this world, that our troubleswhichmaybefallus,orany thingelse,makenecessary,as thatwithoutwhichwecannotenjoythesolemnendsandusesofthisholydayofrest,arenowayinconsistentwiththedueobservationofit.Itmaybethelotofonemanto takesomuchpains,andto travelso far, forand in theduecelebrationoftheLord'sday,asifanothershoulddothelikewithouthisoccasionsandcircumstances,itwouldbeaprofanationofit.

[4.]Labourinworksofcharityandnecessity,suchastovisitthesick,torelievethepoor,tohelpthedistressed,torelieveorassistcreaturesreadytoperish,tosupplycattlewithnecessaryfood,isallowedbyall,andhathbeenbymanyspokenunto.

[5.]Forsportsandsuchlikerecreations,andtheiruseonthisday,Ireferthereadertolawsofsundryemperorsandnationsconcerningthem.SeeofConstant.Leg.Omnes cap. deFeriis;Theodosius andArcadius ibid.;andofLeoandAuthemius,inthesameplaceoftheCode;ofCharlestheGreat,Capitular.,lib.i.cap.lxxxi.,lib.v.cap.clxxxviii.Thesumofthemall is contained in that exhortationwhichEphraimSyrus expresseth in

his Serm. de Diebus Festis: "Festivitates dominicas honorare studiosecontendite, celebrantes eas non panegyrice, sed divine; non mundane,sed spiritualiter; non instar gentilium, sed Christianorum. Quare nonportarum frontes coronemus; non choreas ducamus, non chorumexornemus; non tibiis et citharis auditum effeminemus, non mollibusvestibusinduamur,neccingulisundiqueauroradiantibuscingamur;noncomessationibusetebrietatibusdeditisimus,verumistarelinquamuseisquorumDeusventerest,etgloriainconfusioneipsorum."

20. For private duties, both personal and domestical, they are eitherantecedentorconsequentuntothesolemnpublicworship,asusuallyfortimeitiscelebratedamongstus.Theseconsistingintheknownreligiousexercisesofprayer,readingtheScripture,meditation,familyinstructionsfromtheadvantageofthepublicordinances,theyaretoberecommendedunto every one's conscience, ability, and opportunity, as they shall findstrengthandassistanceforthem.

ΜόνῳτῷΘεῷδόξα.

SUMMARYOFDOCTRINALANDPRACTICALOBSERVATIONS,DRAWN

FROMTHEEXPOSITIONOFTHEEPISTLE.

——————

CHAPTERS1,2

PRE-EMINENTDIGNITYOFCHRIST,BOTHABSOLUTELYANDCOMPARATIVELY—HIS

SUPERIORITYTOANGELS

CHAP.1.VER.1,2.—1.TherevelationofthewillofGod,astoallthingswhichconcernhisworshipandourfaithandobedience,ispeculiarly,andinawayofeminence,fromtheFather.2.TheauthorityofGod,speakinginandbythepenmenoftheScriptures,isthesolebottomandfoundationof our assenting to them, and towhat is contained in them,with faithdivineandsupernatural.3.God'sgradualrevelationofhimself,andofhismind andwill unto the church,was a fruit of infinitewisdomand caretowards his elect. 4. We may see hence the absolute perfection of therevelationof thewillofGodbyChristandhisapostles, as toeveryendandpurposewhatever forwhichGodeverdidoreverwill in thisworldrevealhimselforhismindandwill.5.ThattheLordJesusChrist,whoisthe great prophet of his church under the new testament, the onlyrevealerof thewillof theFather,astheSonandWisdomofGod,madetheworlds,andallthingscontainedinthem.

VER.3.—1.OurLordJesusChrist,astheSonofGod,haththeweightofthewholecreationuponhishand,anddisposethof itbyhispowerandwisdom.2.Suchisthenatureandconditionoftheuniverse,thatitcouldnot subsist a moment, nor could any thing in it act regularly unto itsappointed end,without the continual support, guidance, influence, anddisposal,oftheSonofGod.3.Sogreatwastheworkof freeingusfromsin,thatitcouldnootherwisebeeffectedbutbythesacrificeoftheSonofGod himself. 4. That there is nothingmore vain, foolish, and fruitless,thantheoppositionwhichSatanandhisagentsyetmakeuntotheLordChristandhiskingdom.5.ThattheserviceoftheLordChristisbothsafeandhonourable.6.GreatisthespiritualandeternalsecurityofthemthattrulybelieveinChrist.

VER.4.Allpre-eminenceandexaltationofoneaboveothersdependsonthesupremecounselandwillofGod.

VER.5.—1.EverythinginScriptureisinstructive.2.Itislawfultodraw

consequences from the assertions of Scripture; and such consequences,rightly deduced, are infallibly true and de fide. 3. The declaration ofChristtobetheSonofGodisthecareandworkoftheFather.

VER. 6.—1. That the authority ofGod speaking in the Scripture is thatalonewhichdivinefaithrestsupon,andistoberesolvedinto.2.Thatforthebegetting, increasing,andstrengtheningof faith, it isuseful tohaveimportant fundamental truths confirmed by many testimonies ofScripture. 3. The whole creation of God hath a great concern in God'sbringingforthChristintotheworld,andinhisexaltationinhiskingdom.4.ThecommandofGodisthegroundandreasonofallreligiousworship.5. That the Mediator of the new covenant is in his own person God,blessed for ever, to whom divine or religious worship is due from theangelsthemselves.6.TheFather,upontheaccountoftheworkofChristin the world, and his kingdom that ensued on it, gives a newcommandment unto the angels toworship him, his glory being greatlyconcernedtherein.7.Greatisthechurch'ssecurityandhonour,whentheHeadofitisworshippedbyalltheangelsinheaven.8.Itcanbenodutyofthesaintsofthenewtestamenttoworshipangels,whoaretheirfellow-servantsintheworshipofJesusChrist.

VER.7.—1.Ourconceptionoftheangels,theirnature,office,andwork,istoberegulatedbytheScripture.2.Thattheglory,honour,andexaltationoftheangels,lieintheirsubserviencytotheprovidenceofGod.

VER.8,9.—1.TheconferringandcomparingofScripturesisanexcellentmeans of coming to an acquaintancewith themind andwill ofGod inthem.2.Itisthedutyofallbelieverstorejoiceintheglory,honour,anddominionofJesusChrist.3.ItisthedivinenatureoftheLordChristthatgives eternity, stability, and unchangeableness to his throne andkingdom:"Thythrone,OGod,isforever."4.Allthelaws,andthewholeadministrationofthekingdomofChristbyhiswordandSpirit,areequal,righteous, and holy: "His sceptre is a sceptre of righteousness." 5. Therighteousadministrationsof theLordChrist inhisgovernmentproceedall fromhisownhabitual righteousnessand love thereunto.6.God isaGod in especial covenant with the Lord Christ, as he is the mediator:"God,thyGod."7.ThecollationoftheSpiritontheLordChrist,andhisgloriousexaltation,are thepeculiarworksofGod theFather: "God, thy

God, hath anointed thee." 8. The Lord Jesus Christ is singular in thisunction. 9. All that serve God in the work of building the church,according to his appointment, are anointed by his Spirit, and shall berewardedbyhispower,Dan.12:3.10.ThedisciplesofChrist,especiallythosewhoservehiminhischurchfaithfully,arehiscompanionsinallhisgraceandglory.

VER.10–12.—1.AllthepropertiesofGod,consideredinthepersonofhisSon, the head of the church, are suited to give relief, consolation, andsupportuntobelievers inall theirdistresses. (1.)ThepropertiesofGodarethosewherebyGodmakesknownhimselftous.(2.)Godoftentimesdeclares and proposeth these properties of his nature to us, for oursupport, consolation, and relief in our troubles, etc. (3.) That since theentranceof sin, thesepropertiesofGod, absolutely considered,willnotyieldthatreliefandsatisfactionuntothesoulsofmenwhichtheywouldhavedone,anddid,whilstmancontinuedobedientuntoGod,accordingtothelawofhiscreation.(4.)Thesepropertiesofthedivinenatureareineverypersonof theTrinityentirely. (5.)Thepersonof theWord,or theeternal Son ofGod,may be considered either absolutely as such, or asdesignedinthecounsel,wisdom,andwilloftheFather.2.Thewholeoldcreation, even themost glorious parts of it, hastening to its period, atleastofourpresentinterestinitanduseofit,callsuponusnottofixourhearts on the small perishing shares which we have therein, especiallysincewehaveHimwhoisomnipotentandeternalforourinheritance.3.The Lord Christ, the mediator, the head and spouse of the church, isinfinitelyexaltedaboveallcreatureswhatever,inthatheisGodoverall,omnipotentandeternal.4.Thewholeworld,theheavensandearth,beingmadebytheLordChrist,andbeingtobedissolvedbyhim, iswhollyathisdisposal,tobeorderedforthegoodofthemthatdobelieve.5.Thereisnojustcauseoffearuntobelieversfromanythinginheavenorearth,seeing theyareallof themakingandat thedisposalofJesusChrist.6.Whateverourchangesmaybe, inwardoroutward,yet,Christ changingnot, our eternal condition is secured, and relief provided against allpresenttroublesandmiseries.7.Suchisthefrailtyofthenatureofman,and such the perishing nature of all created things, that none can everobtain the least stable consolation butwhat ariseth from an interest intheomnipotency,sovereignty,andeternityoftheLordChrist.

VER. 13.—1. The authority ofGod theFather in the exaltation of JesusChristastheheadandmediatorofthechurch, isgreatlytoberegardedby believers. 2. The exaltation of Christ is the great pledge of theacceptance of the work of mediation performed in the behalf of thechurch.3.Christhathmanyenemiestohiskingdom.4.ThekingdomandruleofChristisperpetualandabiding,notwithstandingalltheoppositionthatismadeagainstit.5.TheendwhereuntotheLordJesusChristwillassuredlybringallhisenemies,letthemblusterwhilsttheyplease,shallbe unto them miserable and shameful, to the saints joyful, to himselfvictoriousandtriumphant.

VER.14.—1.Thehighesthonourofthemostgloriousspiritsinheaven,istoministeruntotheLordintheservicewhereuntoheappointsthem.2.Unto what ends and purposes doth God make use of the ministry ofangels,forthegoodofthemthatdobelieve.3.TheSocraticalfancyofonesingle guardian angel attending every one, as it is, if admitted, a realimpeachmentoftheconsolationofbelievers,soagreatinducementuntosuperstitionand idolatry.4.Believersobtainheavenby inheritanceandfreegiftoftheirFather,andnotbyanymeritoftheirown.

CHAP.2.VER.1.—1.Diligentattendanceuntothewordof thegospel isindispensably necessary unto perseverance in the profession of it. 2.There are sundry times and seasons wherein, and several ways andmeanswhereby,menareindangertolosethewordthattheyhaveheard,if they attendnotdiligentlyunto itspreservation. 3.Thewordheard isnotlostwithoutthegreatsinaswellastheinevitableruinofthesoulsofmen.4.Itisthenatureofthewordofthegospeltowaterbarrenhearts,and to make them fruitful unto God. 5. The consideration of therevelation of the gospel by the Son of God is a powerful motive untodiligent attendance unto it. 6. The true and onlyway of honouring theLordChrist as theSonofGod, is bydiligent attendance andobedienceuntohisword.

VER. 2–4.—1. Motives unto a due valuation of the gospel, andperseverance in the profession of it, taken from the penalties annexeduntotheneglectofit,areevangelical,andofsingularuseinthepreachingoftheword.2.AllpunishmentsannexeduntothetransgressioneitherofthelaworgospelareeffectsofGod'svindictivejustice,andconsequently

just andequal.3.Every concernof the lawandgospel,bothas to theirnatureandpromulgation,istobeweighedandconsideredbybelievers,tobeget in theirheartsa rightandduevaluationof them.4.Whatmeanssoever God is pleased to use in the revelation of his will, he gives it acertainty, steadfastness, assurance, and evidence, which our faith mayrestin,andwhichcannotbeneglectedwithoutthegreatestsin.5.Everytransaction between God andman is always confirmed and ratified bypromisesandthreatenings,rewardsandpunishments:"Everytrespass."6.Themostgloriousadministratorsofthelawdostooptolookintothemysteries of the gospel. 7. Covenant transgressions are attended withunavoidablepenalties.8.Thegospel isawordofsalvationto themthatdobelieve.9.Thesalvationtenderedinthegospelisgreatsalvation.10.MenareapttoentertainthoughtsofescapingthewrathofGod,thoughtheyliveinaneglectofthegospel.11.TheneglectersofthegospelshallunavoidablyperishunderthewrathofGod.

VER.5.Thisisthegreatprivilegeofthechurchofthegospel,that,inthethings of theworship ofGod, it ismade subject unto and immediatelydependsupontheLordJesusChrist,andnotanyother,angelsormen.1.ThattheLordChristisourhead.2.Thatheisouronlyhead.

VER.6–9.TheconsiderationoftheinfinitelygloriousexcellenciesofthenatureofGod,manifestingthemselvesinhisworks,dothgreatlysetouthiscondescensionandgraceinhisregardandrespecttomankind.1.Therespect, care, love, and grace of God unto mankind, expressed in thepersonandmediationofJesusChrist,isamatterofsingularandeternaladmiration.2.Thatsuchwasthe inconceivable loveofJesusChrist, theSon of God, unto the souls of men, that he was free and willing tocondescend unto any condition for their good and salvation. 3. Theblessed issue of the abasement of Jesus Christ, in his exaltation untogloryandhonour,isanassuredpledgeofthefinalgloryandblessednessofall thatbelieve inhim,whateverdifficultiesanddangerstheymaybeexercisedwithal in theway.4.JesusChrist,as themediatorof thenewcovenant,hathabsolute and supremeauthority givenuntohimover alltheworksofGodinheavenandearth.5.TheLordJesusChrististheonlyLord of the gospel state of the church, called under the old testament"Theworldtocome."6.TheLordJesusChrist inhisdeathdidundergo

thepenalsentenceofthelaw,intheroomandsteadofthemforwhomhedied.

VER.10.—1.ThatthewholeworkofsavingthesonsofGod,fromfirsttolast,theirguidanceandconductthroughsinsandsufferingsuntoglory,iscommitted unto the Lord Jesus. 2. That the Lord Jesus Christ beingpriest, sacrifice, and altar himself, the offering whereby he wasconsecrated unto the perfection and complement of his office was ofnecessity to bepart of thatworkwhich, as ourpriest andmediator, hewastoundergoandperform.3.TheLordChrist,beingconsecratedandperfectedthroughsufferings,hathconsecratedthewayofsufferings,forallthatfollowhimtopassthroughuntoglory.4.Suchisthedesertofsin,andsuchistheimmutabilityofthejusticeofGod,thattherewasnowaypossibletobringsinnersuntoglorybutbythesufferingsanddeathoftheSonofGod,whoundertooktobethecaptainoftheirsalvation.

VER.11–13.—1.Thatallthechildrenwhicharetobebroughtuntoglory,antecedently unto their relation unto the Lord Christ, are polluted,defiled,separatefromGod.2.ThattheLordChrististhegreatsanctifierofthechurch.He,asthecaptainofsalvation,sanctifieseverysonwhomhe brings to glory. 3. The agreement of Christ and the elect in onecommonnature is the foundationof his fitness to be anundertaker ontheir behalf, and of the equity of their being made partakers of thebenefits of hismediation. 4. That notwithstanding the union of naturewhich is between the Son of God incarnate, the sanctifier, and thechildrenthataretobesanctified,thereis,inrespectoftheirpersons,aninconceivable distance between them, so that it is a marvellouscondescensioninhimtocallthembrethren.5.ThatwhichwasprincipallyupontheheartofChristinhissufferings,wastodeclareandmanifestthelove,grace,andgood-willofGoduntomen,thattheymightcometoanacquaintance with him and acceptance before him. 6. That the LordChrist,asthecaptainofoursalvation,wasexposedinthedaysofhisfleshunto great difficulties, anxieties ofmind, dangers, and troubles. 7. TheLordChrist, inallhisperplexitiesandtroubles,betookhimselfuntotheprotectionofGod,trustinginhim.8.Hebothsufferedandtrustedasourheadandprecedent.

VER.14,15.—1.Thatallsinnersaresubjectuntodeathas it ispenal.2.

Fearofdeathas it ispenal is inseparable fromsin,before the sinner isdelivered by the death of Christ. 3. Fear of death as penal renders themindsofmenobnoxiousuntobondage.4.ThattheLordChrist,outofhisinexpressible love, willingly submitted himself unto every condition ofthechildrentobesavedbyhim,andtoeverythingineveryconditionofthem,sinonlyexcepted.5.Itwasonlyinfleshandblood,thesubstanceand essence of humannature, andnot in our personal infirmities, thattheLordChristwasmadelikeuntous.6.ThattheSonofGodshouldtakepart in human nature with the children, is the greatest and mostadmirableeffectofdivine love,wisdom,andgrace.7.That the firstandprincipal end of the Lord Christ's assuming human nature, was not toreign in it, but to suffer and die in it. 8. All the power of Satan in theworldoveranyofthesonsofmenisfoundedinsin,andtheguiltofdeathattendingit.9.AllsinnersoutofChristareunderthepowerofSatan.10.ThedeathofChrist, through thewiseand righteousdisposalofGod, isvictorious, all-conquering, and prevalent. 11. One principal end of thedeathofChristwastodestroythepowerofSatan.

VER.16.—1.TheLordJesusChrististrulyGodandmaninoneperson.2.Theredemptionofmankind,bythetakingofournature,wasaworkofmeresovereigngrace.

VER.17,18.—1.ThepromisedMessiahwastobethegreathighpriestofthepeopleofGod.2.Theassumptionofournature,andhisconformityunto us therein, was principally necessary unto the Lord Jesus on theaccountofhisbeingahighpriestforus.3.SuchwastheunspeakableloveofChristunto thebrethren, thathewould refusenothing,noconditionthatwasneedful to fit him for thedischarge of theworkwhichhehadundertakenforthem.4.TheprincipalworkoftheLordChristasourhighpriest,andfromwhichallotheractingsofhisinthatofficedoflow,wastomakereconciliationoratonementforsin.5.TheLordChristsufferedunderallhistemptations,sinnedinnone.6.Temptationscastsoulsintodanger. 7. The great duty of tempted souls is to cry out unto the LordChristforhelpandrelief.

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CHAPTERS3,4:1–13

CHRIST'SSUPERIORITYTOMOSES,THEAGENTINFOUNDINGTHEOLD

DISPENSATION

CHAP.3.VER. 1, 2.—1.All thedoctrines of the gospel, especially thoseconcerning the person and offices of Christ, are to be improved untopracticeinfaithandobedience.2.Dispensersofthegospeloughttouseholyprudenceinwinninguponthemindsandaffectionsofthosewhomtheyare to instruct.3.Believersareall relateduntooneanother in thenearest and strictest bond of an equal relation. 4. All true and realprofessorsofthegospelaresanctifiedbytheHolyGhost,andmadetrulyandreallyholy.5.Nomancomestoauseful,savingknowledgeofJesusChristinthegospel,butbyvirtueofaneffectualheavenlycalling.6.Theeffectual heavenly vocation of believers is their great privilege,whereintheyhavecausetorejoice,andwhichalwaysoughttomindthemoftheirduty unto him that hath called them. 7. The spiritual mysteries of thegospel, especially thosewhich concern theperson andoffices ofChrist,require deep, diligent, and attentive consideration. 8. The business ofGodwithsinnerscouldbenowaytransactedbutbythenegotiationandembassy of the Son. 9. Especial privileges will not advantage men,without especial grace. 10. The LordChrist is all in all in and unto hischurch, the king, priest, and apostle or prophet of it, all in one. 11. Adiligent,attentiveconsiderationoftheperson,offices,andworkofJesusChrist, is the most effectual means to free the souls of men from allentanglementsoferrorsanddarkness,andtokeepthemconstantintheprofession of the truth. 12. The union of believers lies in their jointprofession of faith in the person and offices of Christ, upon aparticipationinthesameheavenlycalling.13.Theorderingofallthingsin the churchdepends on the sovereign appointment of theFather. 14.The faithfulness of the Lord Christ in the discharge of the trustcommitted unto him is the great ground of faith and assurance untobelievers, in the worship of the gospel. 15. All things concerning theworshipofGodinthewholechurchorhouse,nowunderthegospel,are

nolesscompletelyandperfectlyorderedandordainedbytheLordJesusChristthantheywerebyMosesunderthelaw.

VER. 3–6.—1. Every one who is employed in the service of God in hishouse, and is faithful in the discharge of hiswork and trust therein, isworthyofhonour.SowasMoses.2.ThattheLordChristisworthyofallgloryandhonourupon theaccountofhis thusbuildinghis church, thehouseofGod.3.Thehonourandgloryof all that everwere,orall thatever shall be, employed in the work and service of the house of God,jointlyandseverallyconsidered,isinferior,subordinate,andsubservienttothegloryandhonourofJesusChrist,thechiefbuilderofthehouse.4.Thebuildingofthechurchissogreatandgloriousawork,asthatitcouldnotbeeffectedbyanybutbyhimwhoisGod.5.Thegreatestandmosthonourableofthesonsofmen,thatareemployedintheworkofGodinhishouse,arebutservantsandpartofthehouseitself.6.ThegreatendofallMosaic institutions,was topresent,orprefigure, andgive testimonyuntothegraceofthegospelbyJesusChrist.7.Itisaneminentprivilegetobeof thehouseofChrist, or apart of thathouse: "Whosehousearewe."8.Thegreatnessofthisprivilegerequiresananswerablenessofduty.9.Intimesoftrialandpersecution,freedom,boldness,andconstancyinprofession,areagoodevidenceuntoourselvesthatwearelivingstonesinthehouseofGod,andaredutiesacceptableuntohim.10.Interestinthegospel gives sufficient cause of confidence and rejoicing in everycondition.11.Somanyandgreataretheinterveniencesandtemptationsthat lie in the way of profession, so great is the number of them thatdecay in it or apostatize from it, that asunto thegloryofGod, and theprincipal discovery of its truth and sincerity, it is to be taken from itspermanencyuntotheend.

VER. 7–11.—1. No divine truth ought in its delivery to be passed by,without manifesting its use, and endeavouring its improvement untoholinessandobedience.2.Intimesoftemptationsandtrials,argumentsand exhortations unto watchfulness against sin, and constancy inobedience, are to be multiplied in number, and pressed with wisdom,earnestness,anddiligence.3.Exhortationsuntodutyoughttobebuiltona stable foundation, and to be resolved into an authority which mayinfluencetheconsciencesofthemtowhomtheydobelong.4.Whatwas

givenbyinspirationfromtheHolyGhost,andisrecordedintheScripturefortheuseofthechurch,isspokenfortheuseofthechurchineveryage.5. The formal reason of all our obedience consists in its relation to thevoice or authority of God. 6. Every thing in the commands of God,relatinguntothemanneroftheirgivingoutandcommunicatinguntous,is to be retained in our minds, and considered as present unto us. 7.Consideration and choice are a stable and permanent foundation ofobedience.8.Suchisthenature,efficacy,andpowerofthevoiceorwordofGod,thatmencannotwithstandorresistitwithoutasinfulhardeningofthemselvesagainstit.9.ManyprevioussinsmakewayforthegreatsinoffinallyrejectingthevoiceorwordofGod.10.OldTestamentexamplesare New Testament instructions. 11. Especial seasons of grace andobedience are in an especialmanner to be observed and improved. 12.Thattheexamplesofourforefathersareofuseuntous,andobjectsofourdeepest consideration. 13. It is a dangerous condition, for children toboast of the privileges of their fathers, and to imitate their sins. 14. Amultitudejoininginanysingivesittherebyagreataggravation.15.Thesinful actings ofmen against thosewhodealwith them in thenameofGod, and about the works or will of God, are principally against Godhimself. 16. Unbelief manifesting itself in a time of trial is a mostprovoking sin. 17. There is commonly a day, a time, wherein unbeliefriseth to itsheight inprovocation.18.TodistrustGod, todisbelievehispromises, whilst a way of duty lies before us, after we have hadexperienceofhisgoodness,power,andwisdom,inhisdealingwithus,isa tempting of God, and a great, provoking sin. 19. No place, noretiredness,nosolitarywilderness,willsecuremenfromsinorsuffering,provocation or punishment. 20. Great works of providence are a greatmeansofinstruction;andneglectofthem,astotheirinstructiveend,isagreataggravationof the sinof thosewho livewhenandwhere theyareperformed.(1.)Toprofitbythese,itisrequiredthatweconsiderandbewell acquainted with our own condition. (2.) That we consider whatpeculiarimpressionsofhiswillGodputsuponanyofhisworks.21.ThegreaterevidencethatGodgivesofhispowerandgoodnessinanyofhisworks,thelouderishisvoiceinthem,andthegreateristhesinofthemthatneglectthem.22.TheendofallGod'sworks,ofhismightyworksofprovidence, towardsaperson,a church,oranation, is tobring to faithand dependence. 23. God is pleased ofttimes to grant great outward

meanstothoseinwhomhewillnotworkeffectuallybyhisgrace.24.Noprivilege,nooutwardmeansofgrace,nootheradvantageswhatever,willsecuremeninacourseofsinningfromthewrathandjusticeofGod.25.TherearedeterminateboundsfixeduntoGod'spatienceandforbearancetowardsobstinate sinners.26.TheheartofGod is greatly concerned inthe sinsofmen, especiallyof thosewhoonanyaccountarehispeople,andsoesteemed.27.Inall thesinsofmen,Godprincipallyregardstheprinciple, that is the heart. 28. The error of the heart in preferring thewaysofsinbeforeobedience,withitspromisesandrewards,istherootofall great provoking sins and rebellions against God. 29. A constantpersistinginacourseofsin,istheutmost,highest,andlastaggravationofsin.30.Nonedespiseordesert thewaysofGodbut those thatknowthemnot.31.WhenGodexpressethgreatindignationinhimselfagainstsin,itistoteachmenthegreatnessofsininthemselves.32.Godgivesthesamefirmitudeandstabilityuntohisthreateningsthathedothuntohispromises. 33. When men have provoked God by their impenitency todecree their punishment irrevocably, they will find severity in theexecution.34. It is thepresenceofGodalone that rendersanyplaceorconditiongoodordesirable.

VER.12.—1.There isneedofgreatcare,heedfulness,watchfulness,andcircumspection, foraduecontinuance inourprofession, to thegloryofGodandadvantageofourownsouls.2.Godly jealousyconcerning,andwatchfulness over the whole body, that no beginnings of backslidingsfrom Christ and the gospel be found amongst them, is the duty of allchurches,ofallbelievers.3.It isthedutyofeveryindividualbelievertobeintentonalloccasions,lestatanytime,orbyanymeans,thereshouldbe found in him an evil heart of unbelief. Unbelief rejects the peculiardoctrinesof thegospel; suchas,—(1.)ThatJesusofNazareth,pooranddespisedashewasintheworld,wastheSonofGod,theSaviouroftheworld,andisbothLordandChrist.(2.)Thatbytheobedience,death,andblood-shedding of this same Jesus, who was crucified and slain, areredemption, forgiveness of sins, deliverance from the wrath to come,righteousness, and acceptation with God, to be obtained, and by himonly. (3.) That the way and means whereby forgiveness of sin,righteousness, andacceptancewithGod for sinners, is obtainedby thisJesus Christ, is, that by the sacrifice of himself, his death, and blood-

shedding,with thepunishment for sinwhichhevoluntarilyunderwent,God was atoned, his justice satisfied, and his law fulfilled; and thatbecausehehadordered,inhisinfinitewisdomandsovereignty,withthewill and consent of Christ himself, to charge all the sin of all the electuponhim,andtoacceptofhisobedienceforthem,heundertakingtobetheirSuretyandRedeemer.4.Therootofallbacksliding,ofallapostasy,whetheritbenotionalorpractical,partialortotal,liesinunbelief.5.Themalignityandvenomof sin is apt tohide itselfundermany,underanyshadesandpretences.6.Thebestwaytoantidotethesoulagainstsin,istorepresentituntothemindinitstruenatureandtendency.7.Whoeverdeparts from the observance of the gospel and the institutions thereof,dothinsodoingdepartfromthelivingGod.8.Whenaheartismadeevilbyunbelief,itisengagedinacourseofsinfuldefection,ofrevoltfromthelivingGod.

VER.13.—1.Sedulousmutualexhortationisaneminentmeanstoobviateandpreventthedesignofthedeceitfulnessofsin.2.Gospeldutieshaveaneffectualefficacyattendingthemintheirspecialseasons.3.Wehavebutanuncertainseasonforthedueperformanceofmostcertainduties.4. The deceit which is in sin, and which is inseparable from it, tendscontinuallytothehardeningoftheheart.

VER. 14.—1. Union with Christ is the principle and measure of allspiritualenjoymentsandexpectations.2.Constancyandsteadfastnessinbelievingisthegreattouchstone,trial,andevidenceofunionwithChrist,or a participation of him. (1.) There are many appearing evidences ofunionwith Christ thatmay and do fail. (2.) Theremay be certain andundeceivingevidencesofapresentparticipationofChrist.(3.)Nograce,no sign or mark, will any longer or any further be an evidence ortestimony in this matter, but only as the soul is effectually influenceduntoperseverance thereby. (4.)Perseverance isanevidenceofunion inthatitisaneffectofit.(5.)Whateverprofessionhathbeenmadebyany,whateverfruitsofithavebeenbroughtforth,whatevercontinuanceinittherehathbeen, if it fail totally, it is sufficientevidence that thosewhohave made it were never partakers of Christ. 3. Persistency in oursubsistence in Christ unto the end is a matter of great endeavour anddiligence, and that unto all believers. 4. Not only our profession and

existence in Christ, but the gracious beginnings of it also, are to besecuredwithgreatspiritualcareandindustry.

VER. 15.—1. That every circumstance of the Scripture is instructive. 2.GodhathfilledtheScripturewithtruth.

VER. 16.—1.Many hear theword or voice ofGod to no advantage, butonlytoaggravatetheirsin.2.Inthemostgeneralandvisibleapostasiesofthe church,Godstillpreservesa remnantuntohimself, tobearwitnessunto him and for him by their faith and obedience. 3. God lays a few,ofttimesaveryfew,ofhissecretonesinthebalanceagainstthegreatestmultitudeofrebelsandtransgressors.

VER.17.—1.Godisnotdispleasedwithanythinginhispeoplebutsin.2.Public sins, sins in societies, are great provocations of God. 3. Godsometimes will make men who have been wickedly exemplary in sinrighteouslyexemplaryintheirpunishment.4.Greatdestructionsinawayof judgment and vengeance are instituted representations of thejudgmentandvengeancetocome.

VER.18.—1.Allunbeliefisaccompaniedwithcontumacyandrebellion.2.Unbelief not only justifies but glorifies the greatest severities of Godagainsttheminwhomitprevails.3.TheoathofGodisengagedagainstnosinbutunbelief.

VER.19.—1.Whateverweconsider insin,Godprincipallyconsiderstherootandspringofitinunbelief,asthatwhichmakeththemostdirectandimmediateoppositionuntohimself.2.Unbeliefistheimmediaterootandcause of all provoking sins. 3. To disbelieveGodwith respect unto anyespecial design of glorifying himself, is the greatest and highestprovocation.4.UnbeliefdeprivesmenofallinterestinorrightuntothepromisesofGod.5.NounbelievershalleverenterintotherestofGod.

CHAP.4.VER.1.—1.Thegospel,inthedispensationthereof,isnotonlyattended with promises and rewards, but also with threatenings andpunishments.2.Gospelcomminationsought tobemanagedtowardsallsortsofprofessorspromiscuously,be they truebelievers, temporary, orhypocrites. 3. Fear is the proper object of gospel comminations, which

ought to be answerable to our several conditions and grounds ofobnoxiousness unto those threatenings. 4. It is a matter of great andtremendousconsequence,tohavethepromisesofGodleftandproposedunto us. 5. The failing ofmen through unbelief doth noway cause thepromisesofGodtofailorcease.6.Thegospelstateofbelieversisastateofassuredrestandpeace.7.Manytowhomthepromiseofthegospelisproposedandpreacheddoormay,throughtheirownsins,comeshortofthe enjoyment of the things promised. 8.Not only backsliding throughunbelief, but all appearances of tergiversation in profession, andoccasionsof them in timesofdifficulty and trials, ought tobe carefullyavoidedbyprofessors. 9. Theywhomixnot thepromises of the gospelwithfaithshallutterlycomeshortofenteringintotherestofGod.

VER.2.—1.Itisasignalprivilegetohavethegospelpreacheduntous.2.Barely to be evangelized, to have the gospel preached unto any, is aprivilegeofadubiousissueandevent.3.Thegospelisnonewdoctrine,nonewlaw.4.Godhathgraciouslyorderedthewordofthegospeltobepreacheduntomen,whereondependstheirwelfareortheirruin.5.Thesolecauseofthepromisebeingineffectualuntosalvation,inandtowardsthemtowhomitispreached,isinthemselvesandtheirownunbelief.6.Thereisafailing,temporaryfaithwithrespectuntothepromisesofGod,which will not advantage them in whom it is. 7. The great mystery ofusefulandprofitablebelievingconsists in themixingand incorporatingoftruthandfaithinthesoulsandmindsofbelievers.

VER. 3.—1.The state of believers under the gospel is a state of blessedrest.2.Itisfaithalonewhichistheonlywayandmeansofenteringintothis blessed state of rest. 3.There is amutual in-beingof thepromisesandthreateningsofthecovenant,sothatinourfaithandconsiderationofthemtheyoughtnotutterlytobeseparated.4.Godhathshownusinhisownexamplethatworkandlabouristoprecedeourrest.5.AlltheworksofGodareperfect.6.AlltheworksofGodinthecreationwerewroughtandorderedinasubserviencyuntohisworshipandglorythereby.

VER. 4.—1. Whatever the Scripture saith in any place, being rightlyunderstoodandapplied, isa firmfoundationfor faithtorestupon,andforargumentsorproofsinmattersofGod'sworshiptobededucedfrom.2. It is tonopurpose topressany thing in theworshipofGod,without

producingtheauthorityofGodfor it inhisword.3.WhattheScriptureputs an especial mark upon is especially by us to be regarded andinquiredinto.

VER. 5.—Many important truths are not clearly delivered in any onesingle testimony or proposition in the Scripture, but the mind of Godconcerning them is tobegatheredand learnedbycomparingof severalScriptures,inorderandrespecttooneanother.

VER.6.—1.ThefaithfulnessofGodinhispromisesisnottobemeasuredby the faith or obedience of men at any one season, in any onegeneration; nor by their sinswhereby they come short of them, nor byanyprovidentialdispensationstowardsthem.2.ThepromisesofGodaresuchasbelongonlytothegraceofthecovenant,orsuchasrespectalsothe outward administration of it in this world. 3. Some, yea, manypromisesofGod,mayhavea fullaccomplishment,whenvery few,or itmaybenoneatall,knowortakenoticethatsotheyareaccomplished.4.SomepromisesofGod,astotheirfullaccomplishment,maybeconfineduntosomecertaintimeandseason,althoughtheymayhave,andindeedhave,theiruseandbenefitinallseasons;anduntilthiscometherecanbeno failure charged, though they be not fulfilled. 5. There are manypromises whose signal accomplishment God hath not limited to anyespecial season, but keeps it in his own will to act according to themtowards his church as is best suited to his wisdom and love. 6. Someconcerns of the glory of God in the world may suspend the full andoutward accomplishment of some promises for a season. 7. When theaccomplishmentofpromisesseemethtobedeferred,wearenottofaintinourduty.

VER. 7.—1. In reading andhearing the Scripture,we ought to considerGod speaking in it and by it unto us. 2. Divine inspiration, or theauthorityofGodspeakinginandbythepenmenoftheScripture, istheground and foundation of our faith, and is that which gives themauthorityoverourconsciencesandefficacyinthem.3.TheholyScriptureis an inexhaustible treasury or repository of spiritual mysteries andsacred truths. 4. Many important truths lie deep and secret in theScripture,andstandinneedofaverydiligentsearchandharddiggingintheir investigation, and for their finding out. 5. For searching the

Scripturesarightthereisrequiredapeculiarhumbleandteachableframeof spirit; 6. Earnest prayer for the guidance, direction, assistance, andillumination, of the Holy Ghost, to enable us to find out, discern, andunderstand thedeep thingsofGod;7.Endeavour, inall inquirings intotheword,tomindandaimatthesameendswhichGodhathinthegivingandgrantingof ituntous.8.They thatwould search theScriptures, tofindoutthesacredtruthsthatliehidinthem,oughttotakecarethattheyentertain no corrupt lusts in their hearts and minds. 9. Sedulity andconstancyinthisdutyareagreathelptoaprofitabledischargeofit.10.In our search after truth, our minds are greatly to be influenced andguidedbytheanalogyoffaith;11.Adueconsiderationofthenatureofthediscoursewhereinanywordsareused.12.Thepropergrammaticalsenseofthewordsthemselvesisdulytobeinquiredintoandpondered.

VER.8.—1.There isno true rest for thesoulsofmenbutonly inJesusChristbythegospel.2.Otherthingswillnotgiveresttothesoulsofmen.3.Thegospel church-state isa stateof spiritual rest inChrist.4. It isagreatmercyandprivilegetohaveadayofrestandworshipgivenuntous.

VER. 9.—1. Believers under the new testament have lost nothing, noprivilege thatwas enjoyedby themunder theold. 2. It is thepeopleofGodalonewhohavearightuntoalltheprivilegesofthegospel,andwhoin aduemanner canperform theduties of it. 3.Thepeople ofGod, assuch, have work to do, and labour incumbent on them. 4. God hathgraciously given his people an entrance into rest during their state ofworkand labour, to sweeten itunto them,and toenable themfor it.5.Believers may and do find assured rest in a due attendance unto andperformanceofthedutiesofthegospel.6.Thereisaweeklysacredrestappointedforbelieversunderthegospel.

VER.10.—1.Thewholechurch,alltheduties,worship,andprivilegesofit, are founded in the person, authority, and actions of JesusChrist. 2.Thefirstdayoftheweek,thedayoftheresurrectionofChrist,whenherested fromhiswork, is appointed anddetermined for a day of rest orSabbath unto the church, to be constantly observed in the roomof theseventh day, appointed and observed from the foundation of theworldundertheoldtestament.

VER.11.—1.ThatgreatoppositionswillanddoariseagainstmenintheworkofenteringintoGod'srest.2.Thatastheutmostofourlaboursandendeavours are required to our obtaining an entrance into the rest ofChrist,soitdothverywelldeservethattheyshouldbelaidouttherein.3.There is a present excellency in and a present reward attending gospelfaith and obedience. 4. Precedent judgments on others are monitoryordinances tous.5. It isbetter tohaveanexample than tobemadeanexample of divine displeasure. 6. We ought to have no expectation ofescapingvengeanceunder theguiltof those sinswhichothers, ina likemannerguiltyof,havenotescaped.

VER. 12, 13.—1. It is the way of the Spirit of God, to excite us untoespecialduties,byproposinguntousandremindingusofsuchpropertiesofGodastheconsiderationwhereofmayinanespecialmannerinclineusuntothem.2.ThelifeandpowerofChristarecontinuallyexercisedabouttheconcernsofthesoulsofprofessors.3.ThepowerofChristinhiswordisirresistible,astowhatevereffectshedothdesigninit.4.Thoughmenmaycloseandhide things from themselvesandothers, yet they cannotexcludethepowerofChrist inhiswordfrompiercingintothem.5.TheLord Christ discerneth all inward and spiritual things, in order to hispresent and future judgmentof those things, and thepersons inwhomtheyare.6. It isno troubleor labour to theWordofGod todiscernallcreatures,andallthatisofthemandinthem,seeingthatthereisnothingbutisevidentlyapparent,open,andnaked,underhisall-seeingeye.7.ItisagreatanddifficultmatterreallyandpracticallytoconvinceprofessorsofthepracticaljudgingomniscienceofJesusChristinthewordofGod.8.That the beginnings or entrances into declensions in profession, orbackslidings from Christ and the gospel, are secret, deep, and hardlydiscoverable.9.Adueandholyconsiderationatalltimesoftheall-seeingeye of Jesus Christ is a great preservative against backslidings ordeclensions in profession. 10. A due and holy consideration of theomnisciency of Christ is a great encouragement unto themeanest andweakest believers, who are upright and sincere in their faith andobedience.

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CHAPTERS4:14–16,5–8

SUPERIORITYOFCHRISTASPRIESTTOTHELEVITICALPRIESTHOOD,FROMTHEANALOGYOFHISOFFICEWITHTHATOF

MELCHISEDEC,ANDOTHERCONSIDERATIONS

CHAP.4.VER.14.—1.Thatgreatoppositionis,andalwayswillbe,madeuntothepermanencyofbelieversintheirprofession.2.Itisourduty,inthemidst of all oppositions, to hold our profession firm and steadfastuntotheend.3.Believershavegreatencouragementuntoandassistanceintheconstancyoftheirprofession,byandfromthepriesthoodofJesusChrist.

VER.15.—ThechurchofGodhathastanding,perpetualadvantage,intheunion of ournature to the person of the Son ofGod, as he is our highpriest.

VER.16.—1.Thereis,therewillbeaseason,manyaseason,inthecourseofourprofessionorwalkingbeforeGod,whereinwedoorshallstandinneedofespecialaidandassistance.2.That there iswithGod inChrist,Godonhisthroneofgrace,aspringofsuitableandseasonablehelpforalltimes and occasions of difficulty. 3. All help, succour, or spiritualassistance inourstraitsanddifficulties,proceeds frommeremercyandgrace.4.Whenwehave,throughChrist,obtainedmercyforourpersons,weneednotfearbutthatweshallhavesuitableandseasonablehelpforour duties. 5. The way to obtain help from God, is by a due gospelapplication of our souls for it to the throne of grace. 6. Greatdiscouragements are used to interpose themselves in our minds andagainstourfaith,whenwestandinneedofespecialhelpfromGod,andwouldmakeanapplicationuntohimforrelief.7.Faith'sconsiderationoftheinterpositionofChristinourbehalf,asourhighpriest,istheonlywayto removediscouragements, and to giveusboldness inour accessunto

God.8.ThatinallourapproachesuntoGod,wearetoconsiderhimasonathrone.

CHAP. 5. VER. 1.—1. Christ's participation of our nature, as necessaryuntohim for thebearinganddischargeof theofficeofahighpriestonour behalf, is a great ground of consolation unto believers, a manifestevidencethatheisandwillbetenderandcompassionatetowardsthem.2. It was the entrance of sin that made the office of the priesthoodnecessary.3.Itwasofinfinitegracethatsuchanappointmentwasmade.4.Thepriestisdescribedbytheespecialdischargeofhisdutyorexerciseofhis office,which ishis "offeringboth gifts and sacrifices for sins." 5.Wherethereisnoproperpropitiatorysacrifice,thereisnoproperpriest.6. Jesus Christ alone is the high priest of his people. 7. It was a greatprivilegewhichthechurchenjoyedofold,intherepresentationwhichithad, byGod's appointment, of the priesthood and sacrifice ofChrist intheir own typical priests and sacrifices. 8. Much more glorious is ourprivilege under the gospel, since our Lord Jesus hath taken upon him,andactuallydischarged, thispartofhisoffice, inofferinganabsolutelyperfectandcompletesacrificeforsin.9.WhatistobedonewithGodonthe account of sin, that itmay be expiated and pardoned, and that thepeopleofGodwhohavesinnedmaybeacceptedwithhimandblessed,isall actually done for them by Jesus Christ, their high priest, in thesacrificeforsinwhichheofferedontheirbehalf.

VER. 2.—1. Compassion and forbearance withmeekness in those fromwhomweexpecthelpandrelief, isthegreatmotiveandencouragementunto faith, affiance, and expectationof them.2.We live, the life of oursoulsisprincipallymaintained,uponthiscompassionatenessofourHighPriest.3.Thougheverysinhath in it thewholenatureofsin,renderingsinnersobnoxiousuntothecurseofthelaw,yetasthereareseveralkindsofsinssothereareseveraldegreesofsin,somebeingaccompaniedwithagreaterguiltthanothers.4.Ourignoranceisbothourcalamity,oursin,andanoccasionofmanysinsuntous.5.Sinisawanderingfromtheway.6.NosortofsinnersisexcludedfromaninterestinthecareandloveofourcompassionateHighPriest,butonlythosewhoexcludethemselvesbytheirunbelief.7.Itiswellforus,andenoughforus,thattheLordChristwas encompassedwith the sinless infirmities of ournature.8.God can

teach a sanctified use of sinful infirmities, as he did it in and unto thepriestsunderthelaw.

VER. 3.—1. The absolute holiness and spotless innocence of the LordChristinhisofferingofhimselfhadasignalinfluenceintotheefficacyofhis sacrifice, and is a great encouragement unto our faith andconsolation. 2. Whosoever dealeth with God or man about the sins ofothersshouldlookwell,inthefirstplace,untohisown.3.Nodignityofpersonorplace,noduty,nomerit,candeliversinnersfromstandinginneedofasacrificeforsin.4.Itwasapartofthedarknessandbondageofthe churchunder theold testament, that theirhighpriestshadneed tooffersacrificesforthemselvesandfortheirownsins.

VER. 4.—1. It is an act of sovereignty inGod to callwhomhe pleasethuntohisworkandespecialservice,andeminentlysowhenitisuntoanyplaceofhonouranddignity inhishouse.2.Thehighestexcellencyandutmostnecessityofanywork tobedone forGod in thisworld,willnotwarrant our undertaking of it or engaging in it, unless we are calledthereunto. 3. Themore excellent anywork ofGod is, themore expressoughtourcalluntoittobe.4.Itisagreatdignityandhonourtobedulycalleduntoanywork,service,oroffice,inthehouseofGod.

VER.5.—1.TheofficeofthehighpriesthoodoverthechurchofGodwasanhonourandglorytoJesusChrist.2.Relationandlovearethefountainand cause of God's committing all authority in and over the church toJesusChrist.

VER.6.—ThatinallthingswhereinGodhathtodowithmankind,JesusChristshouldhaveanabsolutepre-eminence.

VER.7.—1.TheLordJesusChristhimselfhadatimeofinfirmityinthisworld. 2.A life of glorymay ensue after a life of infirmity. 3.TheLordChristisnomorenowinastateofweaknessandtemptation.4.TheLordChristfilledupeveryseasonwithduty,withtheproperdutyofit.5.TheLordChrist, inhisofferinguphimself forus, labouredand travailed insoultobringtheworkuntoagoodandholyissue.6.TheLordChrist,inthe time of his offering and suffering, considering God, with whom hehadtodo,asthesovereignLordoflifeanddeath,asthesupremeRector

andJudgeofall, casthimselfbeforehim,withmost ferventprayers fordeliverancefromthesentenceofdeathandthecurseofthelaw.7.InallthepressuresthatwereontheLordJesusChrist,inallthedistresseshehad to conflict withal in his sufferings, his faith for deliverance andsuccesswas firm and unconquerable. 8. The success of our Lord JesusChrist inhistrials,asourheadandsurety, isapledgeandassuranceofsuccessuntousinallourspiritualconflicts.

VER.8.—1. Infinite loveprevailedwith the SonofGod to lay aside theprivilege of his infinite dignity, that he might suffer for us and ourredemption.2.Inhissufferings,andnotwithstandingthemall,theLordChrist was the Son still, the Son of God. 3. A practical experience ofobediencetoGodinsomecaseswillcostusdear.4.SufferingsundergoneaccordingtothewillofGodarehighlyinstructive.5.Inallthesethings,both as to suffering and learning, or profiting thereby,wehave a greatexample in ourLord JesusChrist. 6. The love ofGod towards any, therelation of any untoGod, hinders not but that theymay undergo greatsufferingsandtrials.

VER.9.—1.AllthatbefelltheLordChrist,allthathedidorsuffered,wasnecessary to thisend, thathemightbe thecauseofeternalsalvation tobelievers. 2. The Lord Christ was consecrated himself in and by thesacrificethatheofferedforus,andwhathesufferedinsodoing.3.TheLordChristaloneistheonlyprincipalcauseofoureternalsalvation,andthatineverykind.4.Salvationisconfinedtobelievers.

VER.10.—1.GodwaspleasedtoputasignalhonouruponthepersonandofficeofMelchisedec,thatinthemthereshouldbeanearlyandexcellentrepresentationmadeofthepersonandpriesthoodofJesusChrist.2.Asthe Lord Christ received all his honour, as mediator, from God theFather,sothegroundandmeasureofourgloryandhonouruntohimassuchdependon the revelation anddeclaration of it untous. 3. It is anevidenceand testimony that theLordChristwasable tobe, and is, theauthor of eternal salvation unto all that do obey him, because he is apriest after the order of Melchisedec; that is, that his priesthood iseternal.

VER. 11.—1. There are revealed in the Scripture sundry deep and

mysterious truths,which require a peculiar diligence in our attendanceunto their declaration, thatwemay rightly understand themor receivetheminaduemanner.2. It isnecessary for theministersof thegospelsometimes to insist on the most abstruse and difficult truths that arerevealedforouredification.3.Thereisagloriouslightandevidenceinalldivine truths, but by reason of our darkness andweakness,we are notalwaysabletocomprehendthem.4.Manywhoreceivethewordatfirstwithsomereadiness,doyetafterwardsmakebutslowprogresseitherinknowledgeorgrace.5.Itismen'sslothfulnessinhearingthatisthesolecauseoftheirnotimprovingthemeansofgrace,ornotthrivingunderthedispensationof theword.6. It isagrievousmatter to thedispensersofthe gospel, to find their hearers unapt to learn and thrive under theirministry,throughtheirnegligenceandsloth.

VER.12.—1.Thetimewhereinweenjoythegreatmercyandprivilegeofthe dispensation of the gospel, is amatterwhichmust in particular beaccountedfor.2.ChurchesaretheschoolsofChrist,whereinhisdisciplesare trained up unto perfection, every one according to the measureappointed for him, and usefulness in the body. 3. It is the duty ofministers of the gospel to endeavour to promote the increase of theirhearers in knowledge, until they also are able to instruct others,accordingtotheircallsandopportunities.4.TheholyScripturesaretobelookedon,consulted,andsubmittedunto,astheoraclesofGod.5.Godhath, in infinite loveandwisdom,sodisposedofhiswordas that thereare firstprinciples,plainandnecessary, laiddownin it, to facilitate theinstructionhe intends thereby.6.Theywho liveunder thepreachingofthe gospel are obnoxious to great and provoking sins, if they diligentlywatch not against them. 7. There will be a time when false andunprofitableprofessorswill bemademanifest anddiscovered, either totheir present conviction or their eternal confusion. 8.Men do ofttimessecretlywaxworse andworse under profession andmeans of grace. 9.There are provisions of truth in the Scripture, suitable to the spiritualinstruction and edification of all sorts of persons that belong to JesusChrist.

VER.13.—1.Thegospelistheonlywordofrighteousness,initselfandtous. 2. It is a great aggravation of the negligence of persons under the

dispensationofthegospel,thatitisawordofrighteousness.3.ThatGodrequires,ofallthosewholiveunderthedispensationofthegospel,thattheyshouldbeskilfulinthewordofrighteousness.

VER. 14.—1. The word of the gospel, in the dispensation of it, is foodprovidedforthesoulsofmen.2.Whereasthewordisfood,itisevidentthat itwillnotprofitoursoulsuntil itbeeatenanddigested.3. It isanevidenceofathrivingandhealthystateofsoul,tohaveanappetiteuntothedeepestmysteriesofthegospel,itsmostsoliddoctrinesoftruth,andto be able profitably to digest them. 4. The assiduous exercise of ourmindsaboutspiritualthings,inaspiritualmanner,istheonlymeanstomake us profit in the hearing of the word. 5. The spiritual sense ofbelievers, well exercised in theword, is the best andmost undeceivinghelp in judging of what is good or evil, what is true or false, that isproposeduntothem.

CHAP.6.VER.1.—1.Itisthedutyofministersofthegospeltotakecare,notonly that thedoctrinewhichtheypreachbe true,butalso that itbeseasonable with respect to the state and condition of their hearers. 2.Someimportantdoctrinesoftruthmay,inthepreachingofthegospel,beomittedforaseason,butnonemusteverbeforgottenorneglected.3.Itisanecessarydutyofthedispensersofthegospeltoexcitetheirhearers,byallpressing considerations, tomakeaprogress in theknowledgeof thetruth. 4. The case of that people is deplorable and dangerous whoseteachersarenotabletocarrythemonintheknowledgeofthemysteriesof the gospel. 5. In our progress towards an increase in knowledge,weoughttogoonwithdiligenceandthefullbentofourwillsandaffections.

VER. 1, 2.—1. There is no interest in Christ or Christian religion to beobtainedwithoutrepentancefromdeadworks,noranyorderlyentranceintoagospelchurch-statewithoutacredibleprofessionthereof.2.FaithinGod,astotheaccomplishingofthegreatpromiseinsendinghisSonJesusChristtosaveusfromoursins,isthegreatfundamentalprincipleofourinterestinandprofessionofthegospel.3.Theconsiderationoftheaccomplishmentofthispromiseisagreatencouragementandsupporttofaith with respect to all other promises of God. 4. The doctrine of theresurrectionisafundamentalprincipleofthegospel,thefaithwhereofisindispensably necessary unto the obedience and consolation of all that

profess it. 5. Ministers of the gospel ought to dwell greatly on theconsiderationofthisprinciple,asitisrepresentedinitsterrorandglory,thattheymaybeexcitedandstirreduptodealeffectuallywiththesoulsofmen,thattheyfallnotunderthevengeanceofthatday.6.Personstobe admitted into the church, and unto a participation of all the holyordinances thereof, had need be well instructed in the importantprinciples of the gospel. 7. It is not the outward sign, but the inwardgrace, that is principally to be considered in those ordinances orobservancesofthechurchwhichvisiblyconsist inritesandceremonies,orhavethemaccompanyingthem.

VER.3.—1.Nodiscouragementsshoulddetertheministersofthegospel,towhomthedispensationof themysteriesofChrist iscommitted, fromproceedinginthedeclarationofthese,whentheyarecalledthereunto.2.AsitisourdutytosubmitourselvesinallourundertakingsuntothewillofGod,soespeciallyinthosewhereinhisgloryisimmediatelyconcerned.3.Letthemwhoareintrustedwithmeansoflight,knowledge,andgrace,improvethemwithdiligence,lest,upontheirneglect,Godsuffernothisministersfurthertoinstructthem.

VER.4–6.—1.Itisagreatmercy,agreatprivilege,tobeenlightenedwiththedoctrineofthegospel,bytheeffectualworkingoftheHolyGhost.2.Itissuchaprivilegeasmaybelost,andendintheaggravationofthesinand condemnation of those who were made partakers of it. 3. Wherethere is a total neglect of the due improvement of this privilege andmercy, theconditionof suchpersons ishazardous,as inclining towardsapostasy.4.AllthegiftsofGodunderthegospelarepeculiarlyheavenly,John3:12;Eph.1:3.5.TheHolyGhost,fortherevelationofthemysteriesofthegospel,andtheinstitutionoftheordinancesofspiritualworship,isthegreatgiftofGodunderthenewtestament.6.Thereisagoodnessandexcellency in this heavenly gift, whichmay be tasted or experienced insome measure by such as never receive him in his life, power, andefficacy. 7. A rejection of the gospel, its truth and worship, after someexperiencehadoftheirworthandexcellency,isahighaggravationofsin,anda certainpresageofdestruction.8.TheHolyGhost ispresentwithmany as to powerful operations, with whom he is not present as tograciousinhabitation.9.Thereisagoodnessandexcellencyintheword

ofGod,abletoattractandaffectthemindsofmen,whoyetneverarriveatsincereobediencetoit.10.Thereisanespecialgoodnessinthewordofthe promise concerning Jesus Christ, and the declaration of itsaccomplishment.

VER. 7.—1.Themindsof allmenbynature areuniversally andequallybarrenwithrespecttofruitsofrighteousnessandholiness,meetforandacceptableuntoGod.2.Thedispensationofthewordofthegospeluntomen is an effect of the sovereign power and pleasure of God, as is thegivingofrainuntotheearth.3.Godsoordereththingsinhissovereign,unsearchable providence, that the gospel shall be sent unto, and in theadministrationof it shall findadmittance intowhatplaces,andatwhattimes,seemgooduntohimself,evenasheorderstheraintofallononeplace, and not on another. 4. It is the duty of those unto whom thedispensationof theword is committedofGod, to bediligent,watchful,instantintheirwork,thattheirdoctrinemay,asitwere,continuallydropanddistilupontheirhearers,thattherainmayfalloftenontheearth.5.Attendance unto theword preached, hearing of it with some diligence,andgivingofitsomekindofreception,makenogreatdifferenceamongmen;forthisiscommonuntothemwhoneverbecomefruitful.6.Godispleasedtoexercisemuchpatiencetowardsthosetowhomheoncegrantsthe mercy and the privilege of his word. 7. Where God grants means,therehe expects fruit. 8.Duties of gospel obedience are fruitsmeet forGod, things thathaveaproperandespecial tendencyuntohisglory.9.Whereverthereareanysincerefruitsoffaithandobediencefoundintheheartsandlivesofprofessors,Godgraciouslyacceptsandblesseththem.

VER.8.—1.Whilstthegospelispreacheduntomen,theyareundertheirgreattrialforeternity.2.Barrennessunderthedispensationofthegospelis always accompanied with an increase of sin. 3. Ordinarily Godproceedstotherejectionanddestructionofbarrenprofessorsbydegrees,although theyare seldomsensibleof ituntil they fall irrecoverably intoruin.

VER.9.—1. It is thedutyof thedispensersof thegospel to satisfy theirhearersinandoftheirloveinJesusChristtotheirsoulsandpersons.2.Itis our duty to come unto the best satisfaction wemay in the spiritualconditionofthemwithwhomwearetohavespiritualcommunion.3.We

may,asoccasionsrequire,publiclytestifythatgoodpersuasionwhichwehave concerning the spiritual condition of others, and that untothemselves. 4. The best persuasion we can arrive unto concerning thespiritual condition of any leaves yet room, yea, makes way for gospelthreatenings, warnings, exhortations, and encouragements. 5. Amongprofessorsofthegospelsomearepartakersofbetterthingsthanothers.6.Thereare,accordingtothetenorofthecovenantofgrace,suchthingsbestowed on some persons as salvation doth infallibly accompany andensue upon. 7. It is the duty of all professors strictly to examinethemselves concerning their participation of those better things whichaccompanysalvation.

VER. 10.—1. Faith, if it be a living faith,will be aworking faith. 2.Weoughttolookonobedienceasourwork,whichwilladmitneitherofslothnornegligence.3.ItisadueregarduntothenameofGodthatgiveslife,spirituality,andacceptance,untoallthedutiesoflovewhichweperformtowards others. 4. It is the will and pleasure of God that many of hissaintsbeinacondition,inthisworld,whereintheystandinneedofbeingministeredunto.5.Thegreattrialofourloveconsistsinourregardtothesaints thatare indistress.6. It is thegloryandhonourofachurch, theprincipalevidenceofitsspirituallife,whenitisdiligentandaboundsinthose duties of faith and love which are attended with the greatestdifficulties.7.Ourperseveranceinfaithandobedience,thoughitrequiresourduty and constancy therein, yet it dependsnot on themabsolutely,butontherighteousnessofGodinhispromises.8.Nothingshallbelostthat isdone forGod, or inobedienceuntohim.9.The certaintyof ourfuture reward, depending on the righteousness of God, is a greatencouragementuntopresentobedience.

VER. 11.—1.Ourprofessionwillnotbepreserved,nor theworkof faithandlovecarriedon,untothegloryofGodandourownsalvation,withouta constant studious diligence in the preservation of the one and theexerciseoftheother.2.Ministerialexhortationuntodutyisneedfulevenuntothemwhoaresincereinthepracticeofit,thattheymayabideandcontinuetherein.3.Whereastherearedegreesinspiritualsavinggracesand their operations, we ought continually to press towards the mostperfectofthem.4.Hope,beingimprovedbythedueexerciseoffaithand

love,will growup into such anassuranceof rest, life, immortality, andglory, as shall outweigh all the troubles and persecutions that in thisworldmaybefallusontheaccountofourprofessionorotherwise.

VER.12.—1.Spiritualslothisruinousofanyprofession,thoughotherwisenever so hopeful. 2. Faith and patient long-suffering are the only waywhereby professors of the gospel may attain rest with God, in theaccomplishmentofthepromises.3.AllthechildrenofGodhavearightuntoaninheritance.4.TheprovidingofexamplesforusintheScripture,whichweoughttoimitateandfollow,isaneffectualwayofteaching,andagreatfruitofthecareandkindnessofGodtowardsus.

VER.13–16.—1.Wehaveneedofeverythingthatanywayevidenceththestability of God's promises to be represented unto us, for theencouragement and confirmation of our faith. 2. The grant andcommunicationofspiritualprivilegesisamereactoreffectofsovereigngrace. 3.Where thepromiseofGod is absolutely engaged, itwill breakthrough all difficulties to a perfect accomplishment. 4. Although theremay be privileges attending some promises that may be peculiarlyappropriated to some certain persons, yet the grace of all promises isequaltoallbelievers.5.Whateverdifficultyandoppositionmaylieintheway,patientenduranceinfaithandobediencewillinfalliblybringusuntothe full enjoymentof thepromises.6.Faithgives suchan interestuntobelievers in all the promises of God, as that they obtain even thosepromises,—that is the benefit and comfort of them,—whose actualaccomplishmentinthisworldtheydonotbehold.7.Thereis,asweareina state of nature, a strife and difference between God and us. 8. ThepromisesofGodaregraciousproposalsoftheonlywayandmeansfortheendingofthatstrife.9.TheoathofGod,interposedfortheconfirmationof thesepromises, is everyway sufficient to securebelievers against allobjectionsandtemptations,inallstraitsandtrials,aboutpeacewithGodthrough Jesus Christ. 10. That the custom of using oaths, swearing,cursing,orimprecation,incommoncommunication,isnotonlyanopentransgressionofthethirdcommandment,whichGodhaththreatenedtorevenge,butitisapracticalrenunciationalsoofalltheauthorityofJesusChrist,whohathsoexpresslyinterdictedit.11.Whereasswearingbythename ofGod in truth, righteousness, and judgment, is an ordinance of

Godfortheendofstrifeamongstmen,perjuryisjustlyreckonedamongstthe worst and highest of sins, and is that which reflects the greatestdishonour on God, and tendeth to the ruin of human society. 12.Readiness in some to swear on slight occasions, and the ordinaryimpositionsofoathsonallsortsofpersons,withoutadueconsiderationoneitherhandofthenature,ends,andpropertiesoflawfulswearing,areevilsgreatly tobe lamented,and inGod'sgoodtime,amongChristians,willbereformed.

VER.17–20.—1.ThepurposeofGodforthesavingoftheelectbyJesusChrist isanactof infinitewisdom,aswellasof sovereigngrace.2.Thelifeandassuranceofourpresentcomfortsandfutureglorydependontheimmutability of God's counsel. 3. The purpose of God concerning thesalvationoftheelectbyJesusChristbecameimmutablefromhence,thatthedeterminationofhiswillwas accompaniedwith infinitewisdom.4.Infinitegoodness,asactingitselfinChrist,wasnotsatisfiedinprovidingand preparing good things for believers, but it would also show anddeclareituntothem,fortheirpresentconsolation.5.Itisnotallmankinduniversally,butacertainnumberofpersons,undercertainqualifications,towhomGoddesignstomanifesttheimmutabilityofhiscounsel,andtocommunicatetheeffectsthereof.6.Godaloneknowstheduemeasuresofdivine condescension, orwhatbecomes thedivinenature therein. 7. Sounspeakable is the weakness of our faith, that we stand in need ofinconceivabledivinecondescensionforitsconfirmation.8.Fallen,sinfulman stands in need of the utmost encouragement that divinecondescension can extend unto, to prevail with him to receive thepromiseofgraceandmercybyJesusChrist.9.SenseofdangerandruinfromsinisthefirstthingwhichoccasionsasoultolookoutafterChristinthepromise.10.Afullconvictionofsin isagreatandshakingsurprisalunto a guilty soul. 11. The revelation or discovery of the promise, or ofChristinthepromise,isthatalonewhichdirectsconvincedsinnersintotheirpropercourseandway.12.Wherethereistheleastofsavingfaith,uponthefirstdiscoveryofChristinthepromise,itwillstirupthewholesoultomakeouttowardshimandaparticipationofhim.13.Itisthedutyand wisdom of all those unto whom Christ in the promise is oncediscovered, by any gospelmeansor ordinanceonce set before them, toadmitofnodelayofathoroughclosingwithhim.14.Thereisaspiritual

strength and vigour required unto the securing of our interest in thepromise,κρατῆσαι,"tolayfastandfirmholduponit."15.Thepromiseisan assured refuge unto all sin-distressed souls who betake themselvesthereunto.16.Whereanysouls,convincedofsinbythechargeofthelaw,andof theirown lost condition thereon,dobetake themselvesunto thepromise for relief, God is abundantly willing that they should receivestrong consolation. 17. All true believers are exposed to storms andtempests in thisworld. 18.These stormswouldprove ruinousunto thesoulsofbelievers,weretheynotindefeasiblyinterestedbyfaithandhopeinthepromiseofthegospel.19.Nodistanceofplace,nointerpositionofdifficulties, can hinder the hope of believers from entering into thepresence of and fixing itself on God in Christ. 20. The strength andassuranceofthefaithandhopeofbelieversisinvisibleuntotheworld.21.HopefirmlyfixedonGodinChristbythepromisewillholdsteady,andpreserve thesoul inall thestormsandtrials thatmaybefall it.22. It isourwisdomatalltimes,butespeciallyintimesoftrial,tobesurethatouranchor have a good hold-fast in heaven. 23. After the most sincereperformance of the best of our duties, our comforts and securities arecentred in Christ alone. 24. As the minds of men are greatly to bepreparedforthecommunicationofspiritualmysteriesuntothem,sothebestpreparationisbythecureoftheirsinfulandcorruptaffections,withtheremovaloftheirbarrennessunderwhattheyhavebeforelearnedandbeeninstructedin.25.ThissameJesusisourSaviourineverystateandcondition,—thesameonthecross,andthesameattherighthandoftheMajestyonhigh.26.TheLordJesushavingentered intoheavenasourforerunner,givesusmanifoldsecurityofourentrancethitheralsointheappointed season. 27. If the LordChrist be entered into heaven as ourforerunner, it isourdutytobefollowinghimwithall thespeedwecan.28.Wemayseewhereonthesecurityofthechurchdothdepend,astothetrialsandstormswhichitundergoesintheworld.29.Whatwillhenotdoforus,who,intheheightofhisglory,isnotashamedtobeesteemedourforerunner?30.Whenourhopeandtrustenterwithintheveil,itisChristas our forerunner that in a peculiarmanner they are to fix and fastenthemselvesupon.

CHAP. 7. VER. 1–3.—1.When truths in themselvesmysterious, and ofgreat importance unto the church, are asserted or declared, it is very

necessarythatclearevidenceanddemonstrationbegivenuntothem,thatthemindsofmenbeleftneitherinthedarkabouttheirmeaning,norinsuspenseabouttheirtruth.2.Godcanraisethegreatestlightinthemidstofthegreatestdarkness,asMatt.4:16.3.Hecanraiseupinstrumentsforhisserviceanduntohisglory,when,where,andhowhepleaseth.4.ThesignalprefigurationofChristinthenationsoftheworld,atthesametimewhenAbrahamreceivedthepromisesforhimselfandhisposterity,gaveapledgeandassuranceofthecertainfuturecalloftheGentiles.5.TheLordChrist, as king of the church, is plentifully stored with all spiritualprovisions,fortherelief,support,andrefreshmentofallbelieversinandunder their duties, andwill give it outunto themas their occasionsdorequire.6.ThosewhogotoChristmerelyontheaccountofhispriestlyoffice and the benefits thereof, shall also receive the blessings of hiskingly power, in abundant supplies of mercy and grace. 7. God in hissovereign pleasure gives various intervals unto places, as to theenjoyment of his worship and ordinances. 8. Acts of munificence andbounty are memorable and praiseworthy, though they no way belonguntothingssacredbyvirtueofdivineinstitution.9It isacceptablewithGod, that thosewhohave laboured inanyworkorserviceofhisshouldreceive refreshments and encouragements from men. 10. Every one isthatinthechurch,andnothingelse,whichGodispleasedtomakehimsotobe.11.WhereGodcallethanyoneuntoasingularhonourandofficeinhischurch,itisinhimamereactofhissovereigngrace.12.Adivinecallisasufficientwarrantfortheactingofthemaccordinguntoitwhoaresocalled,andfortheobedienceofothersuntothemintheirworkoroffice.13.ThefirstpersonalinstitutedtypeofChristwasapriest.14.TokeepupandpreserveaduereverenceofGodinourmindsandwords,weshouldthinkofandusethoseholytitleswhicharegiventohimandwherebyheisdescribedintheScripture.15.Itisgoodatalltimestofixourfaithonthat inGodwhich ismeet to encourageourobedienceanddependenceuponhiminourpresentcircumstances.16.Itisamatterofinestimablesatisfaction thathewhomweserve is themosthighGod, thesovereignpossessorofheavenandearth. 17.Publicprofession in all ages is tobesuitedandpointedagainsttheoppositionthatismadeuntothetruth,orapostasyfromit.18.Allthecommotionsandconcussionsthatareamongthenationsoftheworlddoliein,orshallbebroughtinto,asubserviencyuntothe interestofChristandhischurch.19.Whateverbethe interest,

duty,andofficeofany toact in thenameofothers towardGod, inanysacredadministrations,thesameproportionablyistheirinterest,power,anddutytoacttowardstheminthenameofGodintheblessingofthem.20. He who hath received the greatest mercies and privileges in thisworldmayyetneedtheirministerialconfirmation.21.IntheblessingofAbraham by Melchisedec, all believers are virtually blessed by JesusChrist. 22. It is God's institution that makes all our administrationseffectual.23.WhatsoeverwereceivesignallyfromGodinawayofmercy,we ought to return a portion of it unto him in a way of duty. 24. Thechurch never did in any age, nor ever shall, want that instruction bydivinerevelationwhichisneedfultoitsedificationinfaithandobedience.25.Itisagreathonourtoserveinthechurch,bydoingorsuffering,forthe use and service of future generations. 26. The Scripture is soabsolutelytherule,measure,andboundaryofourfaithandknowledgeinspiritualthings,asthatwhatitconcealsis instructive,aswellaswhatitexpresseth.27.WhenanywereofolddesignedtobetypesofChrist,therewasanecessitythatthingsmoreexcellentandgloriousshouldbespokenof them than did properly belong unto them. 28. All that might bespoken,soastohaveanyprobableapplicationinanysenseuntothingsandpersonstypically,comingshortofwhatwastobefulfilledinChrist,theHolyGhost inhis infinitewisdomsupplied thatdefect, byorderingtheaccountwhichhegivesofthemsoasmoremightbeapprehendedandlearned from them than could be expressed. 29. That Christ abiding apriest for ever, hath nomore a vicar, or successor, or substitute in hisoffice,oranyderivingarealpriesthoodfromhim,thanhadMelchisedec.30. The whole mystery of divine wisdom, expressing all inconceivableperfections,centredinthepersonofChrist,tomakehimameet,glorious,andmostexcellentpriestuntoGodinthebehalfofthechurch.

VER. 4, 5.—1. It will be fruitless, and to no advantage, to propose ordeclarethemostimportanttruthsofthegospel,ifthosetowhomtheyareproposed do not diligently inquire into them. 2. The sovereign will,pleasure,andgraceofGod, isthatalonewhichputsadifferenceamongmen,especiallyinthechurch.3.WhereasevenAbrahamhimselfgavethetenth of all toMelchisedec, the highest privilege exemptsnot any fromthe obligation unto and performance of the meanest duty. 4.Opportunities for duty which render it beautiful ought diligently to be

embraced.5.Whenthe instituteduseofconsecratedthingsceaseth, thethings themselves cease to be sacred or of esteem. 6. Rule, institution,andcommand,withoutregardtounrequiredhumility,orpleasofgreaterzealandself-denial,unlessinevidentandcogentcircumstances,arethebest preservatives of order and duty in the church. 7. It is the duty ofthosewhoareemployedinsacredministrationstoreceivewhattheLordChrist hath appointed for their supportment, and in the way of hisappointment.8.ItisGod'sprerogativetogivedignityandpre-eminencein thechurchamongthemwhichareotherwiseequal,andthismustbeacquiesced in.9.Noprivilegecanexemptpersons fromsubjectionuntoanyofGod'sinstitutions,thoughtheywereoftheloinsofAbraham.

VER. 6–10.—1.We can bemade partakers of no such grace,mercy, orprivilege in this world, but that God can, when he pleaseth, make anadditionthereunto.2.ItistheblessingofChrist,typifiedinandbythatofMelchisedec,thatmakespromisesandmercieseffectualuntous.3.Freeandsovereigngraceistheonlyfoundationofallprivileges.4.Itisagreatmercy and privilege,whenGodwillmake use of any in the blessing ofotherswithspiritualmercies.5.ThosewhoareappointedtoblessothersinthenameofGod,andtherebyexalteduntoapre-eminenceabovethosethatareblessedbyhisappointment,oughttobeaccordinglyregardedbyall that are soblessedby them.6.Let thosewhoare soappointed takeheedthat,bytheirmiscarriage,theyprovenotacursetothemwhomtheyought to bless. 7. In the outward administration of hisworship,God ispleased tomakeuseofpoor, frail,mortal,dyingmen.8.The lifeof thechurch depends on the everlasting life of Jesus Christ. 9. They whoreceive tithes of others, for their work in holy administrations, aretherebyprovedtobesuperiortothemofwhomtheydoreceivethem.10.It is of great concern to us what covenant we do belong to, as beingesteemedtodothereinwhatisdonebyourrepresentativeinourname.

VER. 11.—1. An interest in the gospel consisteth not in an outwardprofession of it, but in a real participation of those thingswherein theperfection of its state doth consist. 2. The pre-eminence of the gospelstateabovethelegalisspiritualandundiscernibleuntoacarnaleye.3.Tolookforgloryinevangelicalworshipfromoutwardceremoniesandcarnalordinances, is toprefer theLeviticalpriesthoodbefore thatofChrist.4.

Putalladvantagesandprivilegeswhatever together,andtheywillbringnothingtoperfectionwithoutJesusChrist.

VER. 12.—1.Notwithstanding thegreatandmanyprovocationsof thembywhomthepriesthoodwasexercised,yetGodtookitnotawayuntil ithadaccomplishedtheendwheretoitwasdesigned.2.TheefficacyofallordinancesorinstitutionsofworshipdependsonthewillofGodalone.3.Divineinstitutionsceasenotwithoutanexpressdivineabrogation.4.Godwillneverabrogateortakeawayanyinstitutionorordinanceofworship,unto the loss or disadvantage of the church. 5. God in his wisdom soorderedallthings,thatthetakingawayofthepriesthoodofthelawgaveit its greatest glory. 6.How it is a fruit of themanifoldwisdomofGodthatitwasagreatmercytogivethelaw,andagreatertotakeitaway.7.IfunderthelawthewholeworshipofGoddidsodependonthepriesthood,that that failingorbeing takenaway, thewholeworshipof itselfwas tocease, as being nomore acceptable before God; howmuchmore is allworshipunderthenewtestamentrejectedbyhim, if therebenotadueregardthereinuntotheLordChrist,astheonlyhighpriestofthechurch,andtotheefficacyofhisdischargeofthatoffice.8.Itisthehighestvanityto pretend use or continuance in the church from possession orprescription, or pretended benefit, beauty, order, or advantage, whenoncethemindofGodisdeclaredagainstit.

VER.13.—1.Itisourduty,instudyingtheScripture,toinquirediligentlyafter the thingswhich are spoken concerning JesusChrist, andwhat istaughtofhiminthem.2.Allmen'srights,duties,andprivileges,insacredthings,arefixedandlimitedbydivineinstitution.3.SeeingChristhimselfhadnorighttoministeratthematerialaltar,there-introductionofsuchaltarsisinconsistentwiththeperpetualcontinuanceofhispriesthood.

VER. 14.—1. It pleaseth God to give sufficient evidence unto theaccomplishment of his promise. 2. Divine revelation gives bounds,positivelyandnegatively,untotheworshipofGod.

VER.15–17.—1.Presenttruthsareearnestlytobepleadedandcontendedfor.2.Importanttruthsshouldbestronglyconfirmed.3.Argumentsthatare equally true may yet, on the account of evidence, not be equallycogent.4.Intheconfirmationofthetruthwemayuseeveryhelpthatis

true and seasonable, though some of themmay bemore effectual untoour end than others. 5.What seemed to bewanting untoChrist, in hisentrance intoanyofhisoffices,or in thedischargeof them,wasontheaccountofagreaterglory.6.TheeternalcontinuanceofChrist'spersongives eternal continuance and efficacy unto his office. 7. Tomake newpriests in the church, is virtually to renounce the faith of his living foreverasourpriest,ortosupposethatheisnotsufficienttothedischargeof his office. 8. The alteration that God made in the church, by theintroduction of the priesthood of Christ, was progressive towards itsperfection.

VER.18,19.—1.Itisamatterofthehighestnatureandimportance,tosetup, take away, or remove any thing from or change any thing in theworship ofGod. 2. The revelation of thewill ofGod, in things relatinguntohisworship,isverydifficultlyreceivedwherethemindsofmenareprepossessed with prejudices and traditions. 3. The only securingprinciple,inallthingsofthisnature,istopreserveoursoulsinanentiresubjection unto the authority of Christ, and unto his alone. 4. Theintroduction intothechurchofwhat isbetterandmorefullofgrace, inthe samekindwithwhatwentbefore,dothdisannulwhat sopreceded;but the bringing in of that which is not better, which doth notcommunicatemoregrace,dothnotdoso.5.IfGodwoulddisannuleverythingthatwasweakandunprofitableinhisservice,thoughoriginallyofhisownappointment,becauseitdidnotexhibitthegraceheintended,hewillmuchmorecondemnanythingofthesamekindthatisinventedbymen.6.It isinvainforanymantolookforthatfromthelaw,nowitisabolished,which itcouldnoteffect in itsbestestate.7.WhenGodhathdesigned any gracious end towards the church, it shall not fail nor hiswork cease forwantof effectualmeans toaccomplish it.8.Believersofold,wholivedunderthelaw,didnotliveuponthelaw,butuponthehopeofChrist,orChristhopedfor.9.TheLordChrist,byhispriesthoodandsacrifice,makes the church perfect, and all things belonging thereunto.10. Out of Christ, or without him, allmankind are at an inconceivabledistancefromGod.11.Itisaneffectofinfinitecondescensionandgrace,thatGodwouldappointawayofrecoveryforthosewhohadwilfullycastthemselvesintothiswofuldistancefromhim.12.AllourapproximationuntoGodinanykind,allourapproachesuntohiminholyworship,are

by him alone who was the blessed hope of the saints under the oldtestament,andisthelifeofthemunderthenew.

VER. 20–22.—1. The faith, comfort, honour, and safety, of the church,dependmuchoneveryparticularmarkthatGodhathputuponanyoftheofficesofChrist,orwhateverbelongsthereto.2.NothingwaswantingonthepartofGod,thatmightgiveeminency,stability,glory,andefficacy,tothe priesthood of Christ. 3. Although the decrees and purposes of Godwerealwaysfirmandimmutable,yettherewasnofixedstateofoutwarddispensations, none confirmed with an oath, until Christ came. 4.Although God granted great privileges unto the church under the oldtestament, yet still in every instance he withheld that which was theprincipal, and should have given perfection to what he did grant. Hemadethempriests,butwithoutanoath.5.Godbyhisoathdeclaresthedeterminationofhis sovereignpleasureunto theobjectof it.6.Christ'sbeingmadeapriestbytheoathofGodforever,isasolidfoundationofpeaceandconsolationtothechurch.7.AllthetransactionsbetweentheFatherandtheSon,concerninghisoffices,undertakings,andtheworkofour redemption, have respect unto the faith of the church, and aredeclaredforourconsolation.8.Howgoodandglorioussoeveranythingmayappeartobe,orreallybe,intheworshipofGod,orasawayofourcomingtohim,orwalkingbeforehim, if itbenotratifiedinandbytheimmediatesuretishipofChrist,itmustgivewayuntothatwhichisbetter;itcouldbeneitherdurable initself,normakeanythingperfect inthemthatmadeuseofit.9.Alltheprivileges,benefits,andadvantages,oftheofficesandmediationofChrist,willnotavailus,unlesswereducethemalluntofaithinhisperson.10.ThewholeundertakingofChrist,andthewholeefficacyofthedischargeofhisoffice,dependontheappointmentofGod.11.ThestabilityofthenewcovenantdependsonthesuretishipofChrist, and is secured to believers thereby. 12. The Lord Christ'sundertakingtobeoursuretygivesthehighestobligationtoalldutiesofobedienceaccordingtothecovenant.

VER.23–25.—1.Godwillnotfailtoprovideinstrumentsforhisworkthathe hath to accomplish. 2. There is such a necessity of the continualadministration of the sacerdotal office in behalf of the church, that theinterruption of it by the death of the priests was an argument of the

weaknessofthatpriesthood.3.TheperpetuityofthepriesthoodofChristdependsonhisownperpetuallife.4.TheperpetuityofthepriesthoodofChrist,asunchangeablyexercisedinhisownperson,isaprincipalpartofthegloryofthatoffice.5.Theadditionofsacrificingpriestsasvicarsof,or substitutes unto Christ, in the discharge of his office, destroys hispriesthoodas to theprincipal eminencyof it above thatof theLeviticalpriesthood.6.ConsiderationofthepersonandofficesofChristoughttobe improved unto the strengthening of the faith and increase of theconsolation of the church. 7. The consideration of the office-power ofChristisofgreatuseuntothefaithofthechurch.8.Itisgoodtosecurethisfirstgroundofevangelicalfaith,thattheLordChrist,asvestedwithhis offices, and in the exercise of them, is able to save us. 9.Whateverhinderances and difficulties lie in theway of the salvation of believers,whateveroppositionsdoriseagainstit,theLordChristisable,byvirtueofhissacerdotaloffice,andintheexerciseofit,tocarrytheworkthroughthem all to eternal perfection. 10. The salvation of all sincere gospelworshippers is secured by the actings of Christ in the discharge of hispriestlyoffice.11.Attendanceuntotheservice,theworshipofGodinthegospel,isrequiredtointerestusinthesavingcareandpowerofourhighpriest.12.ThosewhoendeavourtocomeuntoGodinanyotherwaybutbyChrist,asbysaintsandangels,maydowelltoconsiderwhethertheyhaveanysuchofficeinheavenasbyvirtuewhereoftheyareabletosavethem to the uttermost. 13. It is a matter of strong consolation to thechurchthatChristlivesinheavenforus.14.Sogreatandgloriousisthework of saving believers unto the utmost, that it is necessary that theLordChristshouldleadamediatorylifeinheavenfortheperfectingandaccomplishment of it.He lives for ever tomake intercession for us. 15.The most glorious prospect that we can take into the things that arewithin the veil, into the remaining transactions of the work of oursalvation in themost holy place, is in the representation that is madeuntousoftheintercessionofChrist.16.TheintercessionofChrististhegreat evidence of the continuance of his love and care, his pity andcompassiontowardshischurch.

VER.26.—1.God,inhisinfinitewisdom,love,andgrace,gaveussuchahigh priest as, in the qualifications of his person, the glory of hiscondition,andthedischargeofhisoffice,waseverywaysuitedtodeliver

us from the state of apostasy, sin, and misery, and to bring us untohimself throughaperfect salvation.2.Although thesepropertiesofourhighpriestareprincipallytobeconsidered,asrenderinghimmeettobeourhighpriest,yetaretheyalsotobeconsideredasanexemplarandideaof thatholinessand innocencywhichweought tobeconformableto.3.SeeingallthesepropertieswererequireduntoChristandinhim,thathemightbeourhighpriest,hewasallthatheisheresaidtobeforusandfor our sakes, and benefit from them doth redound unto us. 4. Theinfinite grace and wisdom of God are always to be admired by us inprovidingsuchahighpriestaswaseverywaymeet forus,withrespectuntothegreatendofhisoffice,namely,thebringingofusuntohimself.5.Thedignity,duty,andsafetyofthegospelchurch,dependsolelyonthenature,thequalifications,andtheexaltation,ofourhighpriest.6.Ifsuchahighpriestbecameus,wasneedful tous, for theestablishmentof thenewcovenantandthecommunicationofthegracethereoftothechurch,thenallpersons,Christaloneexcepted,areabsolutelyexcludedfromallinterestinthispriesthood.7.Ifweconsiderarightwhatitisthatwestandinneedof,andwhatGodhathprovided forus thatwemaybebroughtunto him in his glory, we shall find it our wisdom to forego all otherexpectations,andtobetakeourselvesuntoChristalone.

VER. 27, 28.—1. No sinful man was meet to offer the great expiatorysacrifice for the church;much less is any sinfulman fit to offer Christhimself.2.TheexcellencyofChrist'spersonandpriesthoodfreedhiminhisoffering frommany things that theLeviticalpriesthoodwasobligedunto. 3.No sacrifice couldbringus toGod, and save the church to theutmost, but that wherein the Son of God himself was both priest andoffering.4.Itwasburdensomeandheavyworktoattainreliefagainstsin,andsettledpeaceofconscience,undertheoldpriesthood,attendedwithsomanyweaknessesandinfirmities.5.Thereneverwas,norevercanbe,anymorethantwosortsofpriestsinthechurch,theonemadebythelaw,theotherby theoathofGod.6.As thebringing inof thepriesthoodofChristafterthelaw,andthepriesthoodconstitutedthereby,didabrogateand disannul it; so the bringing in of another priesthood after his willabrogateanddisannul that also. 7.Pluralityofpriestsunder thegospeloverthrows the whole argument of the apostle in this place, and if wehaveyetprieststhathaveinfirmities,theyaremadebythelaw,andnot

by the gospel. 8. The sum of the difference between the law and thegospel is issuedinthedifferencebetweenthepriestsof theoneandtheotherstate,which is inconceivablygreat.9.Thegreat foundationofourfaith,andthehingewhereonallourconsolationdepends,isthis,thatourhighpriestistheSonofGod.10.TheeverlastingcontinuanceoftheLordChristinhisofficeissecuredbytheoathofGod.

CHAP.8.VER.1.—1.Whenthenatureandweightof thematter treatedof, or the variety of argumentswherein it is concerned,do require thatourdiscourseofitshouldbedrawnforthtoalengthmorethanordinary,itisusefultorefreshthemindsandrelievethememoriesofourhearersbyabriefrecapitulationofthethingsinsistedon.2.Whendoctrinesareimportant, and such as the eternal welfare of the souls of men areimmediately concerned in, we are by all means to endeavour animpressionofthemonthemindsofourhearers.3.Theprincipalgloryofthe priestly office of Christ depends on the glorious exaltation of hisperson.

VER. 2.—1. The Lord Christ, in the height of his glory, condescends todischargetheofficeofapublicministerinthebehalfofthechurch.2.Allspiritually sacred and holy things are laid up in Christ. 3.He hath theministration of all these holy things committed to him. 4. The humannature of Christ is the only true tabernacle wherein God would dwellpersonally and substantially. 5. The church hath lost nothing by theremoval of the old tabernacle and temple, all being supplied by thesanctuary,truetabernacle,andministerthereof.6.WearetolookforthegraciouspresenceofGod inChristonly.7. It isbyChristalone thatwecanmakeourapproachuntoGodinhisworship.8.ItwasaninstitutionofGod,thatthepeopleinalltheirdistressesshouldlookunto,andmaketheirsupplicationstowards, thetabernacleorholytemple.9.Ifanyoneelse can offer the body of Christ, he also is the minister of the truetabernacle.

VER.3.—1.God'sordinationorappointmentgivesrules,measures,andends,untoall sacredofficesandemployments.2.There isnoapproachunto God without continual respect unto sacrifice and atonement. 3.Therewasnosalvationtobehadforus,no,notbyJesusChristhimself,without his sacrifice and oblation. 4. As God designed unto the Lord

Christ the work which he had to do, so he provided for him, andfurnishedhimwithwhateverwasnecessarythereunto.5.TheLordChristbeingtosavethechurchinthewayofoffice,hewasnottobesparedinany thing necessary thereunto. 6. Whatever state or condition we arecalledunto,whatisnecessaryuntothatstateisindispensablyrequiredofus.

VER. 4.—1.God's institutions, rightly stated, do never interfere. 2. ThedischargeofallthepartsanddutiesofthepriestlyofficeofChrist,intheirproperorder,wasneedfuluntothesalvationofthechurch.

VER. 5.—1. God alone limits the signification and use of all his owninstitutions.2.ItisanhonourtobeemployedinanysacredservicethatbelongsuntotheworshipofGod,thoughitbeofaninferiornatureuntootherpartsofit.3.SogreatwasthegloryoftheheavenlyministrationinthemediationofJesusChrist,thatGodwouldnotatoncebringitforthinthechurch,untilhehadpreparedthemindsofmen,bytypes,shadows,examples,andrepresentationsofit.4.OurutmostcareanddiligenceintheconsiderationofthemindofGodisrequiredinallthatwedoabouthisworship.

VER.6.—1.God,inhisinfinitewisdom,givespropertimesandseasonstoall his dispensations to and towards the church. 2. Thewhole office ofChristwasdesignedtotheaccomplishmentof thewillanddispensationofthegraceofGod.3.ThecondescensionoftheSonofGodtoundertaketheofficeoftheministryonourbehalfisunspeakable,andforevertobeadmired.4.TheLordChrist, byundertaking thisofficeof theministry,hath consecrated and made honourable that office unto all that arerightlycalleduntoit,anddorightlydischargeit.5.TheexaltationofthehumannatureofChristuntotheofficeofthisgloriousministrydependedsolelyonthesovereignwisdom,grace,andloveofGod.6.Itisourdutyandoursafetytoacquiesceuniversallyandabsolutely intheministryofJesusChrist.7.TheprovisionofamediatorbetweenGodandmanwasaneffect of infinite wisdom and grace. 8. There is infinite grace in everydivine covenant, inasmuch as it is established on promises. 9. Thepromises of the covenant of grace are better than those of any othercovenant.10.Althoughonestateofthechurchhathhadgreatadvantagesandprivilegesaboveanother,yetnostatehadwhereoftocomplain,while

theyobservedthetermsprescribeduntothem.11.Thestateofthegospel,or of the church under the new testament, is accompanied with thehighest spiritual privileges and advantages that it is capable of in thisworld.

VER.7.—1.WhateverGodhaddonebeforeforthechurch,yetheceasednot, inhiswisdomandgrace,untilhehadmade itpartakerof thebestand most blessed condition whereof in this world it is capable. 2. Letthose unto whom the terms of the new covenant are proposed in thegospeltakeheedtothemselvesthattheysincerelyembraceandimprovethem, for there is neither promise nor hope of any further or fulleradministrationofgrace.

VER.8.—1.Godhathofttimesjustcausetocomplainofhispeople,whenyethewillnotutterlycastthemoff.2.Itisthedutyofthechurchtotakedeep notice of God's complaints of them. 3. God often surpriseth thechurchwithpromisesofgraceandmercy.4."Hesaith,"thatis, הוהי־םאנ ,"saith the LORD," is the formal object of our faith and obedience. 5.Where God placeth a note of observation and attention, we shouldcarefully fix our faith and consideration. 6. The things and concerns ofthenewcovenantareallofthemobjectsofthebestofourconsideration.7. There is a time limited and fixed for the accomplishment of all thepromisesofGod,andallthepurposesofhisgracetowardsthechurch.8.Thenewcovenant,ascollectingintooneall thepromisesofgracegivenfromthe foundationof theworld,accomplished in theactualexhibitionofChrist,andconfirmed inhisdeathandby thesheddingofhisblood,and thereby becoming the sole rule of new spiritual ordinances ofworshipsuitedthereunto,wasthegreatobjectofthefaithofthesaintsoftheoldtestament,andisthegreatfoundationofallourpresentmercies.9.Alltheefficacyandgloryofthenewcovenantdooriginallyarisefrom,andareresolvedinto,theauthorandsupremecauseof it,whichisGodhimself.10.ThecovenantofgraceinChristismadeonlywiththeIsraelofGod,thechurchoftheelect.11.Thosewhoarefirstandmostadvancedastooutwardprivilegesareoftentimes lastand leastadvantagedbythegraceandmercyofthem.

VER.9.—1.Thegraceandgloryofthenewcovenantaremuchsetoffandmanifested by the comparing of it with the old. 2. All God's works are

equallygoodandholyinthemselves,butasuntotheuseandadvantageof the church, he is pleased to make some of them means ofcommunicating more grace than others. 3. Though God makes analterationinanyofhisworks,ordinancesofworship,orinstitutions,yetheneverchangethhisintentionorthepurposeofhiswill.4.Thedisposalofmerciesandprivileges,asuntotimes,persons,seasons,iswhollyinthehand and power of God. 5. Sins have their aggravations frommerciesreceived. 6. Nothing but effectual grace will secure our covenant-obedienceonemoment.7.NocovenantbetweenGodandmaneverwasorevercouldbestableandeffectual,asuntotheendsofit,thatwasnotmade and confirmed in Christ. 8. No external administration of acovenantofGod'sownmaking,noobligationofmercyon themindsofmen,canenablethemuntosteadfastnessincovenant-obedience,withoutan effectual influence of grace from and by Jesus Christ. 9. God, inmakingacovenantwithany,inproposingthetermsofit,retainshisrightandauthoritytodealwithpersonsaccordingtotheirdeportmentinandtowardsthatcovenant.10.God'scastingmenoutofhisspecialcare,uponthebreachofhiscovenant,isthehighestjudgmentthatinthisworldcanfallonanypersons.

VER. 10–12.—1. The covenant of grace, as reduced into the form of atestament, confirmed by the blood of Christ, doth not depend on anycondition or qualification in our persons, but on a free grant anddonation of God, and so do all the good things prepared in it. 2. Thepreceptsoftheoldcovenantareallturnedintopromisesunderthenew.3.All things in thenewcovenantbeingproposeduntousby thewayofpromise,itisbyfaithalonethatwemayattainaparticipationofthem.4.Senseofthelossofaninterestinandparticipationofthebenefitsoftheoldcovenant,isthebestpreparationforreceivingthemerciesofthenew.5.Godhimself,inandbyhisownsovereignwisdom,grace,goodness,allsufficiency,andpower,istobeconsideredastheonlycauseandauthorofthe new covenant. 6. The grace of our Lord Jesus Christ in the newcovenant, in its being, existence, and healing efficacy, is as large andextensive to repair our natures, as sin is in its residence and power todeprave them. 7. All the beginnings and entrances into the savingknowledgeofGod,andthereonofobedienceuntohim,areeffectsofthegraceofthecovenant.8.Theworkofgraceinthenewcovenantpasseth

on thewhole soul, inall its faculties,powers, andaffections,unto theirchange and renovation. 9. To take away the necessity and efficacy ofrenewing, changing, sanctifying grace, consisting in an internal,efficaciousoperationof theprinciples,habits,andactsof internalgraceandobedience, isplainly tooverthrowandreject thenewcovenant. 10.We bring nothing to the new covenant but our hearts, as tables to bewritten on, with the sense of the insufficiency of the precepts andpromisesofthelaw,withrespecttoourownabilitytocomplywiththem.11. The Lord Christ, God and man, undertaking to be the mediatorbetweenGodandmanandasuretyonourbehalf,isthespringandheadofthenewcovenant,whichismadeandestablishedwithusinhim.12.AsnothinglessthanGodbecomingourGodcouldrelieve,help,andsaveus,sonothingmorecanberequiredthereunto.13.Theefficacy,security,andglory of this covenant, depend originally on the nature of God,immediately and actually on themediation of Christ. 14. It is from theengagement of the properties of the divine nature that this covenant isordered in all things and sure. 15. As the grace of this covenant isinexpressible,soare theobligations itputsuponusuntoobedience.16.Goddoth aswell undertake for ourbeinghis people ashedoth forhisbeingourGod.17.ThosewhomGodmakesacovenantwithalarehisinapeculiarmanner.18.The instructiveministryof theold testament,as itwassuch,andasithadrespecttothecarnalritesthereof,wasaministryoftheletter,andnotofthespirit,whichdidnotreallyeffectintheheartsofmenthethingswhichittaught.19.Thereisadutyincumbentoneveryman to instruct others, according to his ability and opportunity, in theknowledgeofGod.20.It istheSpiritofgracealone,aspromisedinthenew covenant, which frees the church from a laborious but ineffectualwayofteaching.21.Therewasahiddentreasureofdivinewisdom,oftheknowledgeofGod,laidupinthemysticalrevelationsandinstitutionsoftheoldtestament,whichthepeoplewerenotthenabletolookintonortocomprehend. 22.Thewhole knowledgeofGod inChrist is bothplainlyrevealedandsavinglycommunicated,byvirtueofthenewcovenant,untothemwhodobelieve.23.Thereare,andeverwere,differentdegreesofpersons inthechurch,asuntothesavingknowledgeofGod.24.Wherethere is not some degree of saving knowledge, there no interest in thenewcovenantcanbepretended.25.ThefullandcleardeclarationofGod,as he is to be known of us in this life, is a privilege reserved for and

belonginguntothedaysofthenewtestament.26.ToknowGodasheisrevealedinChrist, is thehighestprivilegewhereof inthis lifewecanbemadepartakers.27.Personsdestituteofthissavingknowledgeareutterstrangersuntothecovenantofgrace.28.Free,sovereign,andundeservedgrace in the pardon of sin, is the original spring and foundation of allcovenantmerciesandblessings.29.Thenewcovenantismadeonlywiththemwhoeffectuallyandeventuallyaremadepartakersofthegraceofit.30.Theaggravationsofsinaregreatandmany,whichtheconsciencesofconvinced sinners ought to have regard unto. 31. There is grace andmercy in the new covenant provided for all sorts of sins and allaggravations of them, if this grace and mercy be received in a duemanner.32.Aggravationsofsindoglorifygraceinpardon.33.Wecannotunderstandarightthegloryandexcellencyofpardoningmercy,unlessweare convinced of the greatness and vileness of our sins in all theiraggravations.

CHAPTERS9,10:1–18

SUPERIORITYOFCHRIST'SPRIESTHOODFROMTHESUPERIORVALUEOFHIS

SACRIFICE

CHAP.9.VER.1.—1.EverycovenantofGodhaditsproperprivilegesandadvantages.2.TherewasneveranycovenantbetweenGodandmanbutit had some ordinances or arbitrary institutions of external divineworshipannexeduntoit.3.Itisahardandrarethingtohavethemindsof men kept upright with God in the observance of the institutions ofdivineworship.4.DivineinstitutionaloneisthatwhichrendersanythingacceptableuntoGod.5.Godcananimateoutward, carnal thingswithahidden, invisible spring of glory and efficacy. 6. All divine service orworship must be resolved into divine ordination or institution. 7. A

worldlysanctuaryisenoughforthemwhoseserviceisworldly.

VER.2.—1.EverypartofGod'shouseandtheplacewhereinhewilldwellis filled and adorned with pledges of his presence and means ofcommunicating his grace. 2. The communication of sacred light fromChrist,inthegiftsoftheSpirit,isabsolutelynecessaryuntothedueandacceptable performance of all holy offices and duties of worship in thechurch. 3. No man, by his utmost endeavours in the use of outwardmeans, can obtain the least beam of saving light, unless it becommunicateduntohimbyChrist,whoistheonlyfountainandcauseofit.

VER. 3–5.—1. The more of Christ, by the way of representation orexhibition,any institutionsofdivineworshipdocontainorexpress, themore sacred and holy are they in their use and exercise. 2. It is Christalonewhoinhimself isreallytheMostHoly,thespringandfountainofallholinessuntothechurch.3.Thetimeoftheburningoftheincensewasafterthesacrificeofthesin-offering.4.Theincensewaskindledwithfiretakenfromthealtarwhenthebloodofthesacrificeswasnewlyoffered.5.ThemediatoryintercessionofJesusChristwasasweetsavouruntoGod,andefficaciousforthesalvationofthechurch.6.TheefficacyofChrist'sintercessiondependethonhisoblation.7.Thegloryofthesetypesdidnowayanswer thegloryof theantitype, or thatwhichwas representedbythem.8.Wearealwaystoreckonthat theefficacyandprevalencyofallourprayersdependsontheincensewhichisinthehandofourmercifulhigh priest. 9. Although the sovereign will and pleasure of God be theonlyreasonandoriginalcauseofallinstitutedworship,yetthereis,andeverwas, inallhis institutions, suchanevidenceofdivinewisdomandgoodnessasgivesthembeauty,desirableness,andusefulnessuntotheirproper end. 10. All the counsels of God concerning hisworship in thisworld, andhis eternalglory in the salvationof the church,docentre inthepersonandmediationofChrist.

VER.6,7.—AcontinualapplicationuntoGodbyChrist,andacontinualapplication of the benefits of the mediation of Christ by faith, are thespringsofthelight,life,andcomfortofthechurch.

VER. 7.—1. A spiritual illumination of the mind is indispensably

necessaryuntoourwalkingwithGod.2.Thosewhowouldbepreservedfromsinmusttakecarethatspiritual lightdoalwaysbearswayintheirminds. 3. They ought constantly to watch against the prevalency ofcorruptprejudicesandaffectionsintheirmind.4.Whenthelightofthemind is solicited by temptations to suspend its conduct anddeterminationonpresentcircumstances,toknowthatsinliesatthedoor,thisisitslastaddressforadmission.5.Iferrorgrowstrongintheheartthrough the love of sin, truth will grow weak in the mind as to thepreservationof the soul from it. 6.Nothing ought to influence the soulmore unto repentance, sorrow, and humiliation for sin, than a dueapprehensionoftheshamefulerrorandmistakethatisinit.

VER.8.—1.Thedivineordinancesand institutionsofworshipare filledwith wisdom sufficient for the instruction of the church in all themysteries of faith and obedience. 2. It is our duty, with all humblediligence,toinquireintothemindoftheHolyGhostinallordinancesandinstitutions of divine worship. 3. Although the Lord Christ was notactuallyexhibited inthefleshundertheoldtestament,norhadactuallyofferedhimselfuntoGodforus,yethadbelievers thenanactualaccessintothegraceandfavourofGod,thoughtheway,thecause,andmeansofit were not manifestly declared unto them. 4. The design of the HolyGhost in the tabernacle, and in all its ordinances and institutions ofworship,was todirect the faith of believers untowhatwas signifiedbythem.5.Typical institutions,attendeddiligentlyunto,weresufficienttodirectthefaithofthechurchuntotheexpectationoftherealexpiationofsin,andacceptancewithGodthereon.6.Thoughthestandingofthefirsttabernaclewas a greatmercy andprivilege, yet the removal of itwas agreater. 7. The divine wisdom in the economy and disposal of therevelation of the way into the holiest, or of grace and acceptance withhimself, is a blessed object of our contemplation. 8. The clearmanifestationofthewayofredemption,oftheexpiationofsin,andpeacewithGodthereon,isthegreatprivilegeofthegospel.9.ThereisnoaccessintothegraciouspresenceofGodbutbythesacrificeofChristalone.

VER.9.—1.ThereisastateofperfectpeacewithGodtobeattainedunderimperfectobedience.2.NothingcangiveperfectpeaceofconsciencewithGodbutwhatcanmakeatonementforsin.

VER.10.—1.There isnothing in itsownnaturesomeanandabjectbutthe will and authority of God can render it of sacred use and sacredefficacy, when he is pleased to ordain and appoint it. 2. The fixing oftimes and seasons for the state of things in the church is solely in thehand of God, and at his sovereign disposal. 3. It is a great part of theblessed libertywhichtheLordChristbrought into thechurch,—namely,itsfreedomandlibertyfromlegalimpositions,andeverythingofthelikenatureintheworshipofGod.4.ThetimeofthecomingofChristwasthetimeof the finalgeneralreformationof theworshipofGod,whereinallthingswereunchangeablydirecteduntotheirproperuse.

VER.11.—1.ThebringingforthandaccomplishingthegloriouseffectsofthehiddenwisdomofGod,werethetrueandrealgoodthingsintendedforandpromisedtothechurchfromthebeginningoftheworld.2.Thesethingsaloneareabsolutelygoodtothechurch,allotherthingsaregoodorevilastheyareusedorabused.3.Soexcellentarethesegoodthings,thattheperformanceandprocuringofthemwerethecauseofthecomingof the Son of God, with his susception and discharge of his sacerdotaloffice.4.SuchapriceandvaluedidGodputonthesethings,sogoodarethey in his eyes, that hemade them the subject of his promises to thechurchfromthefoundationoftheworld.5.ThehumannatureofChrist,wherein he discharged the duties of his sacerdotal office, in makingatonement for sin, is the greatest, the most perfect, and excellentordinanceofGod,farexcellingthosethatweremostexcellentundertheoldtestament.6.TheSonofGodundertakingtobethehighpriestofthechurch, itwasofnecessity thatheshouldcomebyorhavea tabernaclewhereintodischargethatoffice.7.Godissofarfrombeingobligeduntoanymeans for theeffectingof theholy counselsofhiswill, thathe canwhenhepleasethexceedthewholeorderandcourseofthefirstcreationofallthings,andhisprovidenceintherulethereof.

VER.12.—1.TheentranceofourLordJesusChristasourhighpriestintoheaven,toappearinthepresenceofGodforus,andtosaveustherebytothe uttermost, was a thing so great and glorious as could not beaccomplished but by his own blood. 2.Whatever difficulties lay in thewayofChrist,asuntotheaccomplishmentandperfectionoftheworkofour redemption, he would not decline them, nor desist from his

undertaking, whatever it cost him. 3. There was a holy place meet toreceive the Lord Christ after the sacrifice of himself, and a suitablereceptionforsuchapersonaftersogloriousaperformance.4.IftheLordChristenterednotintotheholyplaceuntilhehadfinishedhiswork,wemaynotexpectanentrancethereintountilwehavefinishedours.

VER.13,14.—1.Thereissuchanevidenceofwisdomandrighteousness,unto a spiritual eye, in the whole mystery of our redemption,sanctification,andsalvationbyChrist,asgivesanimmovablefoundationunto faith to rest upon in its receiving of it. 2. The efficacy of all theofficesofChristtowardsthechurchdependsonthedignityofhisperson.3.ThereisnothingmoredestructivetothewholefaithofthegospelthanbyanymeanstoevacuatetheimmediateefficacyofthebloodofChrist.4.Christ'sofferinghimselfwasthegreatestexpressionofhis inexpressiblelove. 5. It is evidenthowvain and insufficient are all otherwaysof theexpiationofsinwiththepurgingofourconsciencesbeforeGod.6.Faithhathgroundoftriumphinthecertainefficacyof thebloodofChrist fortheexpiationofsin.7.NothingcouldexpiatesinandfreeconsciencefromdeadworksbutthebloodofChristalone,andthatintheofferinghimselftoGodthroughtheeternalSpirit.8.ItwasGod,asthesupremerulerandlawgiver,withwhomatonementforsinwastobemade.9.Thesoulsandconsciences of men are wholly polluted before they are purged by theblood of Christ. 10. Even the best works of men, antecedently to thepurgingof theirconsciencesbythebloodofChrist,arebutdeadworks.11.JustificationandsanctificationareinseparablyconjoinedinthedesignofGod'sgraceby thebloodofChrist. 12.Gospelworship is such, in itsspiritualityandholiness,asbecomeththelivingGod.

VER.15.—1.ItisanactofmeresovereigngraceinGod,toprovidesuchablessedinheritanceforanyofthemwhohadsinfullycastawaywhattheywerebeforeintrustedwithal.2.Allourinterestinthegospelinheritancedepends on our receiving the promise by faith. 3. The conveyance andactual communication of the eternal inheritance by promise, to bereceivedbyfaithalone,tendsexceedinglyuntotheexaltationofthegloryof God, and the security of the salvation of them that do believe. 4.Effectualvocationistheonlywayofentranceintotheeternalinheritance.5.ThoughGodwillgivegraceandgloryuntohiselect,yethewilldoitin

suchawayaswhereinandwherebyhemaybeglorifiedalsohimself.6.Such is themalignantnatureofsin,ofall transgressionof the law, thatunless it be removed, unless it be taken out of theway, no person canenjoy thepromiseof the eternal inheritance. 7. Itwas theworkofGodalone to contrive, and itwas the effect of infinitewisdom and grace toprovide,awayfortheremovalofsin,thatitmightnotbeaneverlastingobstacleagainstthecommunicationofaneternalinheritanceuntothemthat are called. 8. A new testament providing an eternal inheritance insovereigngrace;theconstitutionofamediator,suchamediator,forthattestament,ininfinitewisdomandlove;thedeathofthattestatorfortheredemption of transgressions, to fulfil the law and satisfy the justice ofGod; with the communication of that inheritance by promise, to bereceived by faith in all them that are called, are the substance of themysteryofthegospel.9.TheefficacyofthemediationanddeathofChristextending itself to all the called under the old testament, is an evidentdemonstrationofhisdivinenature,hispre-existencetoall thesethings,and the eternal covenant between the Father and him about them. 10.The first covenant did only forbid and condemn transgressions;redemptionfromthemisbythenewtestamentalone.11.Thegloryandefficacyofthenewcovenant,andtheassuranceofthecommunicationofaneternalinheritancebyvirtueofit,dependhereon,thatitwasmadeatestament by the death of themediator,which is further proved in thefollowingverses.

VER.16,17.—1.ItisagreatandgraciouscondescensionintheHolySpiritto give encouragement and confirmation unto our faith, by arepresentationof thetruthandrealityofspiritual things inthosewhichare temporal, and agreeingwith them in their general nature,wherebytheyarerepresenteduntothecommonunderstandingsofmen.2.Thereisanirrevocablegrantofthewholeinheritanceofgraceandglorymadeuntotheelectinthenewcovenant.3.Asthegrantofthesethingsisfreeandabsolute,sotheenjoymentofthemissecuredfromallinterveniencesbythedeathofthetestator.

VER.18.—1.Thefoundationofachurch-stateamonganypeople,whereinGod is to be honoured in ordinances of institutedworship, is laid in asolemncovenantbetweenhimandthem.2.Approbationofthetermsof

the covenant, consent unto them, and solemn acceptance of them, arerequired on our part unto the establishment of any covenant betweenGodandus,andourparticipationofthebenefitsofit.3.ItwasthewayofGod from the beginning, to take children of covenanters into the samecovenantwiththeirparents.4.ItisbytheauthorityofGodalonethatanythingcanbeeffectuallyandunchangeablydedicateduntosacreduse,soastohaveforceandefficacygivenuntoitthereby.

VER.19.—1.TherecanbenocovenantbetweenGodandmen,butinthehand or by virtue of a mediator. 2. Amediatormay be either only aninternuncius, a messenger, a day's-man, or also a surety and anundertaker. 3. None can interpose between God and a people in anysacredoffice,unlesshebecalledofGodandapprovedof thepeople,aswasMoses. 4. A covenant that consisted inmere precepts, without anexhibition of spiritual strength to enable unto obedience, could neversave sinners. 5. Inall ourdealingswithGod, respectmustbehaduntoeveryoneofhisprecepts.6.The first eminentuseof thewritingof thebookofthelaw,thatis,ofanypartoftheScripture(forthisbookwasthefirstthatwaswritten),wasthatitmightbereaduntothepeople.7.Thisbook was both written and read in the language which the peopleunderstoodandcommonlyspake.8.Godneverrequiredtheobservanceof any rites or duties of worship without a previous warrant from hisword. 9. The writing of this book was an eminent privilege, now firstgranted unto the church, leading unto a more perfect and stableconditionthanformerlyithadenjoyed.10.Thebloodofthecovenantwillnot benefit or advantage us, without an especial and particularapplicationofituntoourownsoulsandconsciences.

VER. 20.—The condescension of God inmaking a covenant withmen,especially inthewaysof theconfirmationof it, isablessedobjectofallholyadmiration.

VER.21,22.—1. Inall thingswhereinwehave todowithGod,wherebyweapproachuntohim,itisthebloodofChrist,andtheapplicationofitunto our consciences, that gives us a gracious acceptance with him. 2.Even holy things and institutions, that are in themselves clean andunpolluted, are relatively defiled, by the unholiness of them that usethem.3.Therewas a great variety of legal purifications. 4.This variety

argues that inourselvesweareready tobepollutedonalloccasions.5.This variety of institutionswas a great part of the bondage state of thechurch under the old testament. 6. The great mystery wherein Godinstructedthechurchfromthefoundationoftheworld,especiallybyandunderlegalinstitutions,wasthatallpurgingofsinwastobebyblood.7.Thisisthegreatdemonstrationofthedemeritofsin,andoftheholiness,righteousness,andgraceofGod.

VER. 23.—1. The glory and efficacy of all ordinances of divineworshipwhichconsistinoutwardobservances(asitiswiththesacramentsofthegospel) consist in this, that they represent and exhibit heavenly thingsuntous.2.WeoughttohaveadueconsiderationtotheholinessofGodinhisworshipandservice.3.TheonesacrificeofChrist,withwhatensuedthereon,was theonlymeans to rendereffectualall thecounselsofGodconcerningtheredemptionandsalvationofthechurch.4.Neithercouldheavenlythingshavebeenmademeetforusorouruse,norwehavebeenmeet for their enjoyment, had they not been dedicated and we beenpurgedby thesacrificeofChrist.5.Everyeternalmercy,everyspiritualprivilege,isbothpurchasedforusandsprinkleduntousbythebloodofChrist.6.Thereissuchanuncleannessinournatures,ourpersons,ourduties andworship, that unless they andwe are all sprinkledwith thebloodofChrist,neitherwenortheycanhaveanyacceptancewithGod.7.ThesacrificeofChrist istheoneonlyeverlastingfountainandspringofallsanctificationandsacreddedication.

VER. 24.—1. The distinct offices of Christ give direction andencouragement to faith. 2.Christ acceptedofGodonour behalf, is thespringofallspiritualconsolation.

VER.25.—1.SuchistheabsoluteperfectionoftheoneofferingofChrist,thatitstandsinneedof,thatitwilladmitof,norepetitioninanykind.2.ThisoneofferingofChristisalwayseffectualuntoalltheendsofit,evenno less than itwas in thedayandhourwhen itwasactuallyoffered.3.Thegreatcallanddirectionofthegospelistoguidefaith,andkeepitupunto thisoneofferingofChrist,as thespringofallgraceandmercy.4.Whateverhadthegreatestgloryintheoldlegalinstitutionscarriedalongwith it the evidence of its own imperfection, compared with the thingsignifiedinChristandhisoffice.

VER.26.—1. Itwas inconsistentwith thewisdom,goodness, grace, andlove of God, that Christ should often suffer in that way which wasnecessary to the offering of himself, namely, by his death and blood-shedding.2. Itwas impossible, fromthedignityofhisperson.3. Itwasaltogetherneedless,andwouldhavebeenuseless.4.AsthesufferingsofChrist were necessary unto the expiation of sin, so he suffered neithermore nor oftener than was necessary. 5. The assured salvation of thechurch of old, from the foundation of the world, by virtue of the oneofferingofChrist, is a strong confirmationof the faithof the churchatpresent to look for andexpect everlasting salvation thereby.6. It is theprerogativeofGod,andtheeffectofhiswisdom,todeterminethetimesandseasonsofthedispensationofhimselfandhisgracetothechurch.7.Godhadadesignof infinitewisdomandgrace inhissendingofChrist,andhisappearanceintheworldthereon,whichcouldnotbefrustrated.8.Sinhaderectedadominion,atyrannyoverallmen,asbyalaw.9.Nopowerofman,of anymere creature,wasable to evacuate,disannul, orabolishthislawofsin.10.ThedestructionanddissolutionofthislawandpowerofsinwasthegreatendofthecomingofChristforthedischargeofhispriestlyofficeinthesacrificeofhimself.11.ItisthegloryofChrist,itis the safety of the church, that by his one offering, by the sacrifice ofhimselfonceforall,hehathabolishedsinastothelawandcondemningpowerofit.

VER. 27, 28.—1. God hath eminently suited our relief, the means andcausesofourspiritualdeliverance,toourmisery,themeansandcausesof it, as that his own wisdom and grace may be exalted and our faithestablished.2.Deathinthefirstconstitutionofitwaspenal.3.Itisstillpenal, eternally penal, to all unbelievers. 4. The death of all is equallydetermined and certain in God's constitution. 5. The ground of theexpiationofsinbytheofferingofChrististhis,thatthereinhebaretheguiltandpunishmentdueuntoit.6.Itisthegreatexerciseoffaith,toliveonthe invisibleactingsofChristonthebehalfof thechurch.7.Christ'sappearance the second time, his return from heaven to complete thesalvation of the church, is the great fundamental principle of our faithand hope, the great testimony we have to give against all his and ouradversaries.8.FaithconcerningthesecondcomingofChristissufficient

to support the souls of believers, and to give them satisfactoryconsolationinalldifficulties,trials,anddistresses.9.Alltruebelieversdoliveinawaiting,longingexpectationofthecomingofChrist.10.TosuchaloneaslookforhimwilltheLordChristappearuntosalvation.11.Thenwillbe thegreatdistinctionamongmankind,whenChrist shall appear,unto the everlasting confusion of some, and the eternal salvation ofothers.12.AtthesecondappearanceofChristtherewillbeanendofallthebusinessaboutsin,bothonhispartandours.13.Thecommunicationof actual salvationuntoall believers, unto the gloryofGod, is the finalendoftheofficeofChrist.

CHAP.10.VER.1.—1.Whatevertheremaybeinanyreligiousinstitutionsand the diligent observance of them, if they come short of exhibitingChrist himself unto believers, with the benefits of his mediation, theycannotmake us perfect, nor give us acceptancewithGod. 2.WhateverhaththeleastrepresentationofChristorrelationuntohim,theobscurestwayofteachingthethingsconcerninghispersonandgrace,whilstitisinforce,hathagloryinit.3.Christandhisgraceweretheonlygoodthingsthatwereabsolutelysofromthefoundationoftheworld,orthegivingofthe first promise. 4. There is a great difference between the shadow ofgood things tocomeand thegood things themselves,actuallyexhibitedandgranteduntothechurch.5.TheprincipalinterestanddesignofthemthatcometoGod,istohaveassuredevidenceoftheperfectexpiationofsin. 6.What cannot be effected for the expiation of sin at once, by anydutyorsacrifice,cannotbeeffectedbyitsreiterationorrepetition.7.Therepetition of the same sacrifices doth of itself demonstrate theirinsufficiencytotheendssoughtafter.8.Godalonelimiteththeendsandefficacyofhisowninstitutions.

VER.2,3.—1.Thedischargeofconsciencefromitscondemningrightandpower, by virtue of the sacrifice of Christ, is the foundation of all theotherprivilegeswhichwereceivebythegospel.2.AllpeacewithGodisresolvedintoapurgingatonementmadeforsin.3.Itisbyaprincipleofgospellightalonethatconscienceisdirectedtocondemnallsin,andyetto acquit all sinners that are purged. 4. An obligation unto suchordinances of worship as could not expiate sin, nor testify that it wasperfectlyexpiated,waspartof thebondageof thechurchunder theold

testament. 5. It belongs unto the light and wisdom of faith so toremembersinandmakeconfessionofitasnotthereinortherebytoseekafteranewatonementforit,whichismadeonceforall.

VER. 4.—1. It is possible that things may usefully represent what it isimpossiblethat,inandbythemselves,theyshouldeffect.2.Theremaybegreatandeminentusesofdivineordinancesandinstitutions,althoughitbe impossible that by themselves, in theirmost exact and diligent use,they should work out our acceptance with God. 3. It was utterlyimpossible that sin should be taken away before God, and from theconscienceofthesinner,butbythebloodofChrist.4.Thedeclarationoftheinsufficiencyofallotherwaysfortheexpiationofsin,isanevidenceof theholiness, righteousness, andseverityofGodagainst sin,with theunavoidable ruin of all unbelievers. 5. Herein also consists the greatdemonstration of the love, grace, and mercy of God, with anencouragementtofaith,inthat,whentheoldsacrificesneitherwouldnorcouldperfectlyexpiatesin,hewouldnotsuffertheworkitselftofail,butprovidedawaythatshouldbeinfalliblyeffectiveofit.

VER.5–10.—1.WehavethesolemnwordofChrist,inthedeclarationhemade of his readiness and willingness to undertake the work of theexpiationofsin,proposeduntoourfaith,andengagedasasureanchorofoursouls.2.TheLordChristhadaninfiniteprospectofallthathewastodoandsufferintheworldinthedischargeofhisofficeandundertaking.3.Nosacrificesofthelaw,notallofthemtogether,wereameansfortheexpiationofsin, suited to thegloryofGodornecessitiesof thesoulsofmen.4.Ourutmostdiligence,withthemostsedulousimprovementofthelightandwisdomoffaith,isnecessaryinoursearchintoandinquiryafterthe mind and will of God in the revelation he makes of them. 5. Theconstant use of sacrifices, to signify those things which they could noteffectorreallyexhibittotheworshippers,wasagreatpartofthebondagethatthechurchwaskeptinundertheoldtestament.6.Godmay,inhiswisdom,appointandacceptofordinancesanddutiestooneendwhichhewill refuseandrejectwhentheyareapplied toanother.7.ThesupremecontrivanceofthesalvationofthechurchisinapeculiarmannerascribeduntothepersonoftheFather.8.ThefurnitureoftheLordChrist(thoughhewastheSon,andinhisdivinepersontheLordofall)forthedischarge

ofhisworkofmediation,wasthepeculiaractoftheFather.9.WhateverGod designs, appoints, and calls any unto, hewill provide for them allthat is needful unto the duties of obedience whereunto they are soappointedandcalled.10.NotonlytheloveandgraceofGodinsendinghisSonarecontinuallytobeadmiredandglorified,buttheactingofthisinfinite wisdom, in fitting and preparing his human nature, so as torenderiteverywaymeetuntotheworkwhichitwasdesignedfor,oughttobetheespecialobjectofourholycontemplation.11.Theineffablebutyet distinct operation of the Father, Son, and Spirit, in, about, andtowardsthehumannatureassumedbytheSon,are,asanuncontrollableevidence of their distinct subsistence in the same individual divineessence,soaguidanceuntofaithasuntoalltheirdistinctactingstowardsus in theapplicationof theworkofredemptionuntooursouls.12. It isthewillofGodthatthechurchshouldtakeespecialnoticeofthissacredtruth, thatnothingcanexpiateor takeawaysinbut thebloodofChristalone. 13. Whatever may be the use or efficacy of any ordinances ofworship, yet if theyare employedor trustedunto for suchendsasGodhathnotdesignedthemunto,heacceptsnotofourpersonsinthem,norapproves of the things themselves. 14. The foundation of the wholegloriousworkofthesalvationofthechurchwaslaidinthesovereignwill,pleasure,andgraceofGod,eventheFather.15.ThecomingofChristinthe flesh was, in the wisdom, righteousness, and holiness of God,necessaryfortofulfilhiswill,thatwemightbesaveduntohisglory.16.The fundamental motive unto the Lord Christ, in his undertaking theworkofmediation,wasthewillandgloryofGod.17.God'srecordsintherollofhisbookarethefoundationandwarrantofthefaithofthechurch,in the head andmembers. 18. The Lord Christ, in all that he did andsuffered,hadcontinualrespectuntowhatwaswrittenofhim.19.Intherecord of thesewords, "Lo, I come," etc.,—(1.)Godwas glorified in histruth and faithfulness; (2.) Christ was secured in his work and theundertakingofit;(3.)Atestimonywasgivenuntohispersonandoffice;(4.)Directionisgivenuntothechurch,inallwhereintheyhavetodowithGod, what they should attend unto, namely, what is written; (5.) Thethings which concern Christ the mediator are the head of what iscontained in the same records. 20. Whereas the apostle doth plainlydistinguish and distribute all sacrifices and offerings, into those on theonesidewhichwereofferedbythelaw,andthatoneofferingofthebody

ofChristontheotherside,thepretendedsacrificeofthemassisutterlyrejectedfromanyplaceintheworshipofGod.21.God,asthesovereignlawgiver, had always power and authority to make what alteration hepleased in the orders and institutions of his worship. 22. Sovereignauthority is that alone which our faith and obedience respect in allordinancesofworship.23.AsallthingsfromthebeginningmadewayforthecomingofChristinthemindsofthemthatdidbelieve,soeverythingwastoberemovedoutofthewaythatwouldhinderhiscomingandthedischargeoftheworkhehadundertaken:law,temple,sacrifices,mustallberemoved,togivewayuntohiscoming.24.Truthisneversoeffectuallydeclaredaswhenit isconfirmedbytheexperienceof itspower inthemthatbelieveitandmakeprofessionofit.25.ItisaholygloryinginGod,andnounlawfulboasting,formenopenlytoprofesswhattheyaremadepartakers of by the grace ofGod and blood of Christ. 26. It is the bestsecurity, indifferences inandaboutreligion(suchas thesewherein theapostle is engaged, the greatest andhighest that everwere),whenmenhavean internal experienceof the truthwhich theydoprofess.27.Thesovereignwill andpleasure ofGod, acting itself in infinitewisdomandgrace,isthesole,supreme,originalcauseofthesalvationofthechurch.

VER.11–14.—1.Ifallthosedivineinstitutions,inthediligentobservanceofthem,couldnottakeawaysin,howmuchlesscananythingdosothatwecanbetakeourselvesuntoforthatend!2.FaithinChristdothjointlyrespectbothhisoblationofhimselfbydeathandthegloriousexaltationthatensuedthereon.3.Christinthisorderofthingsisthegreatexemplarof the church. 4. It was the entrance of sin which raised up all ourenemiesagainstus.5.TheLordChrist,inhisineffableloveandgrace,puthimself between us and all our enemies. 6. The Lord Christ, by theofferingofhimselfmakingpeacewithGod,ruinedalltheenmityagainstthe church and all the enemies of it. 7. It is the foundation of allconsolationtothechurch,thattheLordChrist,evennowinheaven,takesall our enemies to be his, in whose destruction he is infinitely moreconcernedthanweare.8.Letusneveresteemanythingoranypersontobeourenemy,butonlysofarandinwhattheyaretheenemiesofChrist.9. It is our duty to conform ourselves to the Lord Christ in a quietexpectancy of the ruin of all our spiritual adversaries. 10.Envynot theconditionofthemostproudandcrueladversariesofthechurch.11.There

wasagloriousefficacyintheoneofferingofChrist.12.Theendofitmustbeeffectuallyaccomplishedtowardsallforwhomitwasoffered.13.ThesanctificationandperfectionofthechurchbeingthatenddesignedinthedeathandsacrificeofChrist,allthingsnecessaryuntothatendmustbeincludedtherein,thatitbenotfrustrated.

VER.15–18.—1.ItistheauthorityoftheHolyGhostalone,speakingtousin the Scripture,whereinto all our faith is to be resolved. 2.We are toproposenothing,inthepreachingandworshipofthegospel,butwhatistestifieduntobytheHolyGhost.3.WhenanimportanttruthconsonantuntotheScriptureisdeclared,itisusefulandexpedienttoconfirmitwithsomeexpresstestimonyofScripture.

CHAPTERS10:19–39,11

THEOBLIGATION,ADVANTAGE,ANDNECESSITY,OFSTEADFASTADHERENCETOTHEGOSPELINFERREDANDURGEDFROMTHEPRECEDINGDOCTRINES,AND

FROMTHETRIUMPHSOFFAITHASEXEMPLIFIEDBYTHESAINTS

CHAP.10.VER.19–23.—1.Itisnoteverymistake,everyerror,thoughitbeinthingsofgreatimportance,whileitoverthrowsnotthefoundation,that can divestmen of a fraternal interest with others in the heavenlycalling. 2. This is the great fundamental privilege of the gospel, thatbelievers,inalltheirholyworship,haveliberty,boldness,andconfidence,toenterwithitandbyitintothegraciouspresenceofGod.3.NothingbutthebloodofJesuscouldhavegiventhisboldness,nothingthatstoodinthewayofitcouldotherwisehavebeenremoved,nothingelsecouldhavesetoursoulsat liberty fromthatbondage thatwascomeupon thembysin.4.Rightlyesteemanddulyimprovetheblessedprivilegewhichwaspurchased forusatsodeararate.5.Confidence inanaccessuntoGodnot built on, not resolved into the blood of Christ, is but a daring

presumption, which God abhors. 6. The way of our entrance into theholiest is solemnly dedicated and consecrated for us, so as that withboldnesswemaymakeuseofit.7.AlltheprivilegeswehavebyChristaregreat,glorious,andefficacious,all tendingand leadingunto life.8.TheLord Christ doth peculiarly preside over all the persons, duties, andworship,ofbelieversinthechurchofGod.9.TheheartisthatwhichGodprincipally respects in our access unto him. 10. Universal, internalsincerityofheartisrequiredofallthosethatdrawnighuntoGodinhisholy worship. 11. The actual exercise of faith is required in all ourapproaches unto God, in every particular duty of his worship. 12. It isfaith inChrist alone that givesusboldnessof accessuntoGod. 13.ThepersonandofficeofChrist are tobe rested inwith full assurance inallouraccessestothethroneofgrace.14.AlthoughthatworshipwherebywedrawnighuntoGodbewroughtwithrespecttoinstitutionandrule,yetwithoutinternalsanctificationofheartwearenotacceptedinit.15.Duepreparation, by fresh applications of our souls unto the efficacy of thebloodofChristforthepurificationofourhearts,thatwemaybemeettodrawnightoGod,isrequiredofus.16.Universalsanctificationuponourwholepersons, and themortification in an especialmanner of outwardsins,arerequiredofusinourdrawingnighuntoGod.17.Thesearetheornaments wherewith we are to prepare our souls for it, and not thegaietyofoutwardapparel.18.Itisagreatwork,todrawnighuntoGodsoastoworshiphiminspiritandintruth.19.Thereisaninternalprincipleofsavingfaithrequireduntoourprofessionofthedoctrineofthegospel,withoutwhichitwillnotavail.20.AllthatbelieveoughtsolemnlytogivethemselvesupuntoChrist andhis rule, in an expressprofessionof thefaiththatisinthemandrequiredofthem.21.Therewillgreatdifficultiesarise in,andoppositionbemadeunto,asincereprofessionof the faith.22. Firmness and constancy of mind, with our utmost diligentendeavours, are required unto an acceptable continuance in theprofessionof the faith. 23.Uncertainty andwaveringofmindas to thetruth and doctrinewe profess, or neglect of the duties wherein it dothconsist,orcompliancewitherrorsforfearofpersecutionandsufferings,dooverthrowourprofessionandrenderituseless.24.Asweoughtnotonany account to decline our profession, so to abate of the degrees offervency of spirits therein is dangerous unto our souls. 25. Thefaithfulness of God in his promises is the great encouragement and

supportment, under our continual profession of our faith, against alloppositions.

VER.24.—1.ThemutualwatchofChristians, in theparticular societieswhereof theyaremembers, isadutynecessaryunto thepreservationoftheprofessionof the faith.2.Adueconsiderationof thecircumstances,abilities, temptations, and opportunities for duties in one another, isrequired hereunto. 3. Diligence, or mutual exhortation unto gospelduties,thatmenonallgroundsofreasonandexamplemaybeprovokedunto them, is required of us, and is amost excellent duty,which in anespecialmannerweoughttoattendunto.

VER.25.—1.Greatdiligenceisrequiredofusinadueattendanceuntotheassembliesofthechurch,fortheendsofthem,astheyareinstitutedandappointed by Jesus Christ. 2. The neglect of the authority and love ofChrist in the appointment of the means of our edification, will alwaystend to great and ruinous evils. 3. No church order, no outwardprofession, can securemen from apostasy. 4. Perfection, freedom fromoffence,scandal,andruinousevils,arenottobeexpectedinanychurchin this world. 5. Men that begin to decline from their duty in churchrelations ought to be marked, and their ways avoided. 6. Forsaking ofchurchassembliesisusuallyanentranceintoapostasy.7.Whenespecialwarningsdonot exciteusunto reneweddiligence inknownduties, ourconditionisdangerousasuntothecontinuanceofthepresenceofChristamongstus.8.Approaching judgmentsought to influenceuntoespecialdiligence in all evangelical duties. 9. Ifmenwill shut their eyes againstevidentsignsand tokensofapproaching judgments, theywillneverstirupthemselvesnorengageintothedueperformanceofpresentduties.10.In the approach of great and final judgments, God, by his word andprovidence,givessuchintimationsoftheircomingasthatwisemenmaydiscernthem.11.Toseeevidentlysuchadayapproaching,andnottobesedulous and diligent in the duties of divine worship, is a token of abackslidingframe,tendinguntofinalapostasy.

VER. 26, 27.—1. If a voluntary relinquishment of the profession of thegospel and thedutiesof itbe thehighest sin, andbeattendedwith theheight of wrath and punishment, we ought earnestly to watch against

everythingthatinclinethordisposethusthereunto.2.Everydeclensioninor fromtheprofessionof thegospelhathaproportionof theguiltofthis great sin, according unto the proportion that it bears unto the sinitself.3.TherearesinsandtimeswhereinGoddothabsolutelyrefusetohearanymorefrommeninorderuntotheirsalvation.4.Thelossofaninterest in the sacrifice of Christ, on what account or by what meanssoeveritfallout,isabsolutelyruinousuntothesoulsofmen.5.Thereisaninseparableconcatenationbetweenapostasyandeternalruin.6.Godoftentimes visits the minds of cursed apostates with dreadfulexpectations of approaching wrath. 7. When men have hardenedthemselvesinsin,nofearofpunishmentwilleitherrouseorstirthemupto seek after relief. 8. A dreadful expectation of future wrath, withouthopeof relief, isanopenentrance intohell itself.9.Theexpectationoffuturejudgmentinguiltypersonsis,andwillbeatonetimeoranother,dreadful and tremendous. 10. There is a determinate time for theaccomplishment of all divine threatenings and the infliction of theseverest judgments, which no man can abide or avoid. 11. The certaindetermination of divine vengeance on the enemies of the gospel is amotive unto holiness, a supportment under sufferings in them thatbelieve.12.Thehighestaggravationofthegreatestsins,iswhenmen,outof a contrary principle of superstition and error, do set themselvesmaliciously tooppose thedoctrineand truthof thegospel,withrespectunto themselves and others. 13. There is a time when God will makedemonstrationsofhiswrathanddispleasureagainstallsuchadversariesofthegospelasshallbepledgesofhiseternalindignation.14.ThedreadandterrorofGod'sfinaljudgmentsagainsttheenemiesofthegospelisinitself inconceivable, and only shadowed out by things of the greatestdreadandterrorintheworld.

VER.28, 29.—1. It is the contempt ofGod andhis authority inhis lawthat is thegallandpoisonofsin.2.WhentheGodofmercieswillhavemen show no mercy as to the temporal punishment, he can and will,uponrepentance,showmercyastoeternalpunishment.3.Thoughtheremay be sometimes an appearance of great severity inGod's judgmentsagainstsinners,yetwhenthenatureoftheirsinsandtheaggravationofthemshallbediscovered,theywillbemanifestedtohavebeenrighteousandwithinduemeasure.4.Weoughttotakeheedofeveryneglectofthe

person of Christ or of his authority, lest we enter into some degree orotheroftheguiltofthisgreatoffence.5.Thesinsofmencanreallyreachneither thepersonnor authorityofChrist. 6.Every thing that takesofffromahighandgloriousesteemofthebloodofChristasthebloodofthecovenant, is a dangerous entrance into apostasy. 7. Howevermenmayesteem of any of the mediatory actings of Christ, yet are they inthemselvesgloriousandexcellent.8.Therearenosuchcursedperniciousenemies unto religion as apostates. 9. The inevitable certainty of theeternalpunishmentofgospeldespisersdependsontheessentialholinessand righteousness of God, as the ruler and judge of all. 10. It is arighteous thing with God thus to deal withmen. 11. God hath allotteddifferent degrees of punishment unto the different degrees andaggravations of sin. 12. The apostasy from the gospel here described,beingtheabsoluteheightofallsinandimpietythatthenatureofmaniscapable of, renders them unto eternity obnoxious unto all punishmentthatthesamenatureiscapableof.13.Itisourdutydiligentlytoinquireinto the nature of sin, lest we be overtaken in the great offence. 14.SinningagainstthetestimonygivenbytheHolyGhostuntothetruthandpower of the gospel, whereof men have had experience, is the mostdangeroussymptomofaperishingcondition.15.Threateningsof futureeternal judgmentsuntogospeldespisersbelongunto thepreachinganddeclaration of the gospel. 16. The equity and righteousness of themostsevere judgments of God, in eternal punishments against gospeldespisers,issoevidentthatitmaybereferredtothejudgmentofmennotobstinateintheirblindness.17.ItisourdutytojustifyandbearwitnessuntoGodintherighteousnessofhisjudgmentsagainstgospeldespisers.

VER.30,31.—1.Therecanbenorightjudgmentmadeofthenatureanddemeritofsin,withoutadueconsiderationofthenatureandholinessofGod, against whom it is committed. 2. Nothingwill state our thoughtsarightconcerningtheguiltanddemeritofsin,butadeepconsiderationoftheinfinitegreatness,holiness,righteousness,andpowerofGod,againstwhom it is committed. 3. Under apprehensions of great severities ofdivinejudgments,theconsiderationofGod,theauthorofthem,willbothrelieveourfaithandquietourhearts.4.AdueconsiderationofthenatureofGod,hisoffice,thatheistheJudgeofall,especiallyofhispeople,andthat enclosure he hath made of vengeance unto himself, under an

irrevocablepurpose for itsexecution,gives indubitableassuranceof thecertain,unavoidabledestructionofallwilfulapostates.5.AlthoughthosewhoarethepeopleofGoddostandinmanyrelationsuntohimthatarefull of refreshment and comfort, yet it is their duty constantly torememberthatheistheholyandrighteousJudge,eventowardshisownpeople.6.TheknowledgeofGodinsomegoodmeasure,bothwhatheisin himself and what he hath taken on himself to do, is necessary, torender either his promises or threatenings effectual unto theminds ofmen.7.Thenameof the livingGod is fullof terrororcomfortunto thesoulsofmen.8.ThereisanapprehensionoftheterroroftheLordinthefinaljudgment,whichisofgreatusetothesoulsofmen.9.Whenthereisnothingleftbut judgment,nothingremainsbuttheexpectationof it, itsfore-apprehensionwillbe filledwithdreadand terror. 10.Thedreadofthefinaljudgment,wherethereshallbenomixtureofease,isaltogetherinexpressible.11.ThatmanislostforeverwhohathnothinginGodthathecanappealunto.12.ThosepropertiesofGodwhicharetheprincipaldelightofbelievers,thechiefobjectoftheirfaith,hope,andtrust,areaneternal spring of dread and terror unto all impenitent sinners. 13. Theglory and horror of the future state of blessedness and misery areinconceivable, either to believers or sinners. 14. The fear and dread ofGod,inthedescriptionofhiswrath,oughtcontinuallytobeintheheartsofallwhoprofessthegospel.

VER. 32–34.—1. A wise management of former experiences is a greatdirectionandencouragementuntofutureobedience.2.Allmenbynaturearedarknessand indarkness.3.Saving illumination is the first-fruitofeffectualvocation.4.Spiritual light, in its firstcommunication,putsthesoulonthediligentexerciseofallgraces.5.ItissuiteduntothewisdomandgoodnessofGod to sufferpersons, on their first conversion, to fallintomanifold trials and temptations. 6.All temporary sufferings, in alltheir aggravating circumstances, in their most dreadful preparation,dress, andappearance, arebut light things in comparisonof thegospelandthepromisesthereof.7.Thereisnotanythinginthewholenatureoftemporarysufferings,oranycircumstanceofthem,thatwecanclaimanexemptionfrom,afterwehaveundertakentheprofessionofthegospel.8.ItisreserveduntothesovereignpleasureofGodtomeasureoutuntoallprofessorsof thegospel theirespecial lotandportionasuntotrialsand

sufferings,soasthatnoneoughttocomplain,nonetoenvyoneanother.9. Of what sort or kind the sufferings of any that God employs in theministry of the gospel shall be, is in his sovereign disposal alone. 10.Faith,givinganexperienceoftheexcellencyoftheloveofGodinChrist,and the grace received thereby,with its incomparablepreference abovealloutward,perishingthings,willgivejoyandsatisfactioninthelossofalloursubstance,upontheaccountofaninterestinthesebetterthings.11.Itisthegloryofthegospelthatitwill,onajustaccount,fromasenseofandinterestinit,givesatisfactionandjoyuntothesoulsofmenintheworst of sufferings for it. 12. It is our duty to take care thatwe be notsurprisedwithoutward sufferingswhenweare in thedarkasuntoourinterestinthesethings.13.Internalevidencesofthebeginningsofgloryingrace,asenseofGod'slove,andassuredpledgesofouradoption,willgive insuperable joy to the minds of men under the greatest outwardsufferings.14.Itisourinterestinthisworld,aswellaswithrespectuntoeternity, to preserve our evidences for heaven clear and unstained. 15.Thereisasubstanceinspiritualandeternalthingswhereuntofaithgivesasubsistenceinthesoulsofbelievers.16.Thereisnoruleofproportionbetweeneternalandtemporalthings.

VER.35,36.—1.Inthetimesofsuffering,andintheapproachesofthem,itisthedutyofbelieverstolookonthegloryofheavenunderthenotionof a refreshing, all-sufficient reward. 2.He thatwould abide faithful indifficultseasons,mustfortifyhissoulwithanunconquerablepatience.3.Thegloryofheavenisanabundantrecompenseforallweshallundergoin ourway towards it. 4.Believers ought to sustain themselves in theirsufferingswith thepromiseof futureglory.5.The futureblessedness isgiven unto us by the promise, and is therefore free and undeserved. 6.Theconsiderationofeternal lifeasthefreeeffectofthegraceofGodinChrist,andasproposedinagraciouspromise,isathousandtimesmorefullofspiritualrefreshmentuntoabelieverthanifheshouldconceiveofitor lookupon itmerelyasa rewardproposeduntoourowndoingsormerits.

VER.37–39.—1.Thedelayoftheaccomplishmentofpromisesisagreatexerciseof faithandpatience.2.It isessentialuntofaithtobeactedonthe promised coming of Christ, to all that look for his appearance. 3.

There is a promise of the coming of Christ suited unto the state andcondition of the church in all ages. 4. The apparent delay of theaccomplishmentofanyofthesepromisesrequiresanexerciseofthefaithand patience, of the saints. 5. Every such coming of Christ hath itsappointed season, beyond which it shall not tarry. 6. This divinedispositionofthingsgivesanecessityuntothecontinualexerciseoffaith,prayer,andpatience,aboutthecomingofChrist.7.Althoughwemaynotknow the especial dispensations andmoments of time that are passingover us, yet all believers may know the state in general of the churchunderwhichtheyare,andwhatcomingofChristtheyaretolookforandexpect.8.Faithinanychurchsatisfiesthesoulsofmenwithwhatisthegood and deliverance of that state, although a man do know and ispersuaded that personally he shall not see it himself nor enjoy it. 9.UnderdespondenciesastopeculiarappearancesorcomingsofChrist,itis the duty of believers to fix and exercise their faith on his illustriousappearanceatthelastday.10.EveryparticularcomingofChrist,inawaysuiteduntothepresentdeliveranceofthechurch, isaninfalliblepledgeof his coming at the last unto judgment. 11. Every promised coming ofChrist is certain, andshallnotbedelayedbeyond itsappointed season,whennodifficultiesshallbeabletostandbeforeit.12.Thereareespecialqualificationsofgracerequireduntosteadfastnessinprofessionintimesofpersecutionandlong-continuedtrials.13.Manythingsarerequiredtosecurethesuccessofourprofessionintimesofdifficultiesandtrials.14.Thecontinuanceofthespirituallifeandeternalsalvationoftruebelieversissecuredfromalloppositionswhatever.15.Nopersonswhateveroughtto be, on any consideration, secure against those sins which presentcircumstancesgiveanefficacyunto.16.Itisaneffectofspiritualwisdomtodiscernwhatisthedangerousandprevailingtemptationofanyseason,andvigorouslytosetourselvesinoppositionuntoit.17.Itismuchtobefearedthatingreattrialssomewilldrawbackfromthatprofessionofthegospelwhereintheyareengaged.18.Thisdefectioniscommonlydurable,continuedbyvariouspretences.19.Itisourgreatdutytolookdiligentlythatweareofthatholyframeofmind,andattendtothatdueexerciseoffaith, that the soul of God may take pleasure in us. 20. Though thereappear as yet no outward tokens or evidences of the anger anddispleasureofGodagainstourways,yet ifweare in that statewhereinGod hath no pleasure in us, we are entering into certain ruin. 21.

Backsliders fromthegospelare inapeculiarmanner theabhorrenceofthesoulofGod.22.WhenthesoulofGodisnotdelightedinany,nothingcanpreservethemfromutterdestruction.23.TheScriptureeverywheretestifieth that in the visible church there is a certain number of falsehypocrites.24.Itisourdutytoevidenceuntoourownconsciences,andgive evidence unto others, that we are not of this sort of number. 25.Nothingcanfreeapostatesfrometernalrain.26.Sincerefaithwillcarrymen through all difficulties, hazards, and troubles, unto the certainenjoymentofeternalblessedness.

CHAP.11.VER.1.—1.Nofaithwillcarryusthroughthedifficultiesofourprofessionfromoppositionswithinandwithout,givingusconstancyandperseverance therein unto the end, but that only which gives the goodthings hoped for a real subsistence in our minds and souls. 2. Thepeculiarspecificalnatureoffaith,wherebyitisdifferencedfromallotherpowers,acts,andgraces inthemind, lies inthis, that itmakesa lifeonthingsinvisible.3.Thegloryofourreligionis,thatitdependsonandisresolved into invisible things. 4. Great objections are apt to lie againstinvisiblethingswhentheyareexternallyrevealed.5.Itisfaithalonethattakes believers out of this world while they are in it, that exalts themabove it while they are under its rage, and enables them to live uponthingsfutureandinvisible.

VER.2.—1.Instancesorexamplesarethemostpowerfulconfirmationsofpracticaltruths.2.TheywhohaveagoodtestimonyfromGodshallneverwant reproaches from the world. 3. It is faith alone which, from thebeginningoftheworld(orfromthegivingofthefirstpromise),wasthemeans and way of obtaining acceptance with God. 4. The faith of truebelievers from the beginning of the world was fixed on things future,hopedfor,andinvisible.5.ThatfaithwherebymenpleaseGodactsitselfin a fixed contemplationon things future and invisible, fromwhence itderives encouragement and strength to endure and abide firm inprofessionagainstalloppositionsandpersecutions.6.Howevermenmaybedespised,vilified,andreproachedintheworld,yetiftheyhavefaith,iftheyaretruebelievers,theyareacceptedwithGod,andhewillgivethemagoodreport.

VER.3.—1.Theywhofirmlyassentuntodivinerevelationdounderstand

thecreationoftheworld,astoitstruth,itsseason,itscause,itsmanner,and end. 2. Faith puts forth its power in ourminds in a duemanner,when it gives us clear and distinct apprehensions of the things we dobelieve. 3. As God's first work was perfect, so all his works shall beperfect. 4. The aid of reason,with the due consideration of the nature,use,andendofallthings,oughttobeadmittedof,toconfirmourmindsinthepersuasionoftheoriginalcreationofallthings.

VER.4.—1.Everycircumstanceinsufferingshalladdtothegloryofthesufferer.2.WearetoserveGodwiththebestthatwehave,thebestthatis in our power,with the best of our spiritual abilities. 3.God givesnoconsequential approbation of any duties of believers, but where theprinciple of a living faith goes previously in their performance. 4. Ourpersons must be first justified, before our works of obedience can beaccepted with God. 5. They whom God approves must expect that theworldwilldisapprovethem,andruinthemif itcan.6.Wherethereisadifferencewithin,intheheartsofmen,ontheaccountoffaithorthewantof it, there will for the most part be unavoidable differences aboutoutwardworship. 7. God's approbation is an abundant recompense forthe loss of our lives. 8. There is a voice in all innocent blood shed byviolence.9.Whatevertroublesfaithmayengageusintointheprofessionofit,withobedienceaccordingtothemindofGod,itwillbringussafelyoff from themall at last (yea, thoughwe shoulddie in the cause),untooureternalsalvationandhonour.

VER.5.—1.Whateverbetheoutwarddifferenteventsoffaithinbelieversinthisworld,theyareallalikeacceptedwithGod,approvedbyhim,andshallallequallyenjoytheeternalinheritance.2.Godcananddothputagreat difference, as unto outward things, between such as are equallyaccepted before him. 3. There is no such acceptable service unto God,nonethathehathsetsuchsignalpledgesofhisfavourupon,aszealouslytocontendagainst theworld ingivingwitness tohisways,hisworship,and his kingdom, or the rule of Christ over all. 4. It is a part of ourtestimonytodeclareandwitnessthatvengeanceispreparedforungodlypersecutors, and all sorts of impenitent sinners, however they are andmaybeprovokedthereby.5.Theprincipalpartofthistestimonyconsistsin our own personal obedience, or visible walking with God in holy

obedience,accordingtothetenorofthecovenant.6.Asitisaneffectofthe wisdom of God to dispose the works of his providence and theaccomplishment of his promises according to an ordinary establishedrule,declaredinhisword,whichistheonlyguideoffaith,sosometimesitpleaseshimtogiveextraordinaryinstancesineachkind,bothinawayof judgment and in awayof grace and favour. 7.Faith inGod throughChristhathanefficacyintheprocuringofsuchgrace,mercy,andfavourinparticular,asithathnogroundinparticulartobelieve.8.TheymustwalkwithGodherewhodesignto livewithhimhereafter.9.That faithwhichcan translateamanoutof thisworld,cancarryhimthrough thedifficulties which he may meet withal in the profession of faith andobedienceinthisworld.

VER.6.—1.WhereGodhathputanimpossibilityuponanything,itisinvainformentoattemptit.2.It isofthehighestimportancetoexaminewellintothesincerityofourfaith,whetheritbeofthetruekindornot.3.God himself in his self-sufficiency and his all-sufficiency, meet to acttowards poor sinners in a way of bounty, is the first motive orencouragementunto,andthe lastobjectof faith.4.TheywhoseekGodonlyaccordingtothelightofnaturedobutfeelafterhiminthedark,andtheyshallneverfindhimasarewarder.5.Theywhoseekhimaccordingto the lawofworks, andby thebestof theirobedience thereunto, shallneverfindhimasarewarder,norattainthatwhichtheyseekafter.6.ItisthemostproperactoffaithtocomeandcleavetoGodasarewarderinthewayofgraceandbounty,asproposinghimselfforourreward.7.Thatfaith isvainwhichdothnotputmenonadiligent inquiryafterGod.8.ThewholeissueofourfindingofGodwhenweseekhimdependsonthewayandrulewhichwetakeanduseinoursodoing.

VER.7.—1. It is ahigh commendation to faith, tobelieve thingson thewordofGodthat in themselvesandall secondcausesare invisible,andseem impossible. 2.No obstacle can stand in theway of faith, when itfixethitselfonthealmightypowerofGodandhisinfiniteveracity.3.Itisa great encouragement and strengthening unto faith, when the thingswhich it believes as promised or threatened are suitable unto theproperties of the divine nature, his righteousness, holiness, goodness,and the like. 4. The destruction of the world, when it was filled with

wickednessandviolence,isapledgeofthecertainaccomplishmentofalldivine threateningsagainstungodly sinnersandenemiesof the church,thoughthetimeofitmaybeyetfardistant,andthemeansofitmaynotbe evident. 5. A reverential fear ofGod, as threatening vengeance untoimpenitentsinners,isafruitofsavingfaithandacceptableuntoGod.6.ItisonethingtofearGodasthreatening,withaholyreverence,anothertobeafraidof theevil threatened,merelyas it ispenalanddestructive.7.Faithproducethvariouseffectsinthemindsofbelievers,accordingtothevariety of objects that it is fixed on; sometimes joy and confidence,sometimes fear and reverence. 8. Then is fear a fruit of faith, when itengageth us into diligence in our duty. 9. Many things tend to thecommendation of the faith of Noah. 10. In the destruction of the oldworldwehaveaneminentfigureofthestateofimpenitentsinners,andofGod's dealing with them, in all ages. 11. The visible professing churchshallneverfallintosuchanapostasy,norbesototallydestroyed,butthatGodwillpreservea remnant foraseed to futuregenerations. 12.Thosewhom God calleth unto, fitteth for, and employeth in any work, aretherein συνεργοὶ Θεοῦ,—"co-workers with God." 13. Let those that areemployed in the declaration of God's promises and threatenings takeheed unto themselves to answer the will of him by whom they areemployed,whoseworkitiswhereintheyareengaged.14.Itoughttobeamotive unto diligence in exemplary obedience, that therein we beartestimonyforGodagainsttheimpenitentworld,whichhewilljudgeandpunish.15.Allrightuntospiritualprivilegesandmerciesisbygratuitousadoption. 16. The righteousness of faith is the best inheritance, fortherebywebecomeheirsofGodandjoint-heirswithChrist.

VER. 8.—1. It becomes the infinite greatness and all-satisfactorygoodness ofGod, at the very first revelation of himself unto any of hiscreatures, to require of them a renunciation of all other things, and oftheirinterestinthem,incompliancewithhiscommands.2.InthecallofAbrahamweseethepowerofsovereigngraceincallingmentoGod,andthemightyefficacyoffaithincomplyingtherewith.3.ItisthecallofGodalone that makes a distinction amongst mankind, as unto faith andobedience,withalltheeffectsofthem.4.Thechurchofbelieversconsistsofthosethatarecalledoutoftheworld.5.Self-denialinfactorresolutionis the foundationof all sincereprofession. 6.There isno right, title, or

possession, that can prescribe against the righteousness of God in thedisposalofall inheritancesherebelowathispleasure.7.God'sgrantofthingsuntoanyisthebestoftitles,andmostsureagainstallpretencesorimpeachments.8.Possessionbelongsuntoaninheritanceenjoyed.9.Aninheritancemaybe givenonly for a limited season. 10. It is faith alonethatgivesthesoulsatisfactioninfuturerewards,inthemidstofpresentdifficultiesanddistresses.11.Theassurancegivenusbydivinepromisesis sufficient to encourage us to advance in themost difficult course ofobedience.

VER. 9.—1. Where faith enables men to live unto God as unto theireternal concerns, it will enable them to trust unto him in all thedifficulties,dangers, andhazardsof this life. 2. Ifwedesign tohaveaninterestintheblessingofAbraham,wemustwalkinthestepsofthefaithofAbraham.3.Wherefaithisoncedulyfixedonthepromises,itwillwaitpatiently under trials, afflictions, and temptations for their fullaccomplishment. 4. Faith discerning aright the glory of spiritualpromises, willmake the soul of a believer contented andwell satisfiedwiththesmallestportionofearthlyenjoyments.

VER.10.—1.Acertainexpectationof theheavenlyreward,groundedonthepromisesandcovenantofGod,issufficienttosupportandencouragethe souls of believersunder all their trials, in thewhole course of theirobedience. 2. Heaven is a settled, quiet habitation. 3. All stability, allperpetuityineverystate,hereandhereafter,arisethfromthepurposeofGod,and is resolved thereinto.4.This is thatwhich recommends tousthecityofGod,theheavenlystate,thatitis,astheworkofGodalone,sotheprincipaleffectofhiswisdomandpower.5.Aconstantexpectationofan eternal reward argues a vigorous exercise of faith, and a sedulousattendancetoalldutiesofobedience.

VER.11.—1.Faithmaybesorelyshakenandtossedatthefirstappearanceof difficulties lying in theway of the promise,which yet at last it shallovercome.2.AlthoughGodordinarilyworkethbyhisconcurringblessingonthecourseofnature,yetishenotobligedthereunto.3.Itisnodefectin faith not to expect events and blessings absolutely above the use ofmeans,unlesswehaveaparticularwarrantforit.4.Thedutyanduseoffaithabout temporalmerciesare toberegulatedby thegeneralrulesof

the word, where no especial providence doth make application of apromise.5.ThemercyconcerningasonuntoAbrahambySarahhiswifewas absolutelydecreedandabsolutelypromised, yetGod indispensablyrequires faith in them for the fulfilling of that decree and theaccomplishment of that promise. 6. The formal object of faith in thedivine promises is not the things promised in the first place, but Godhimselfinhisessentialexcellenciesoftruth,orfaithfulness,andpower.7.EverypromiseofGodhaththisconsiderationtacitlyannexedtoit,"Isanything too hard for the LORD?" 8. Although the truth, veracity, orfaithfulnessofGod,beinapeculiarmannertheimmediateobjectofourfaith,yet it takesintheconsiderationofallotherdivineexcellenciesforitsencouragementandcorroboration.

VER.12.—1.WhenGodispleasedtoincreasehischurchinnumber,itison various accounts a matter of rejoicing unto all believers. 2. Anungodly, carnal multitude, combined together in secular interests fortheiradvantage,untotheendsofsuperstitionandsin,callingthemselves"Thechurch," likethatofRome, issetupbythecraftofSatantoevadethe truth,anddebase thegloryof thesepromises.3.Godoftentimesbynatureworksthingsabovethepowerofnatureinitsordinaryefficacyandoperations.4.Whateverdifficultiesandoppositionslieinthewayoftheaccomplishment of the promises under the new testament, made untoJesus Christ concerning the increase and stability of his church andkingdom,thesepromisesshallhaveanassuredaccomplishment.

VER.13.—1.Itisthegloryoftruefaiththatitwillnotleavetheminwhomitis,thatitwillnotceaseitsactingsfortheirsupportandcomfortintheirdying,whenthehopeofthehypocritedothperish.2.Thelifeoffaithdotheminentlymanifestitselfindeath,whenallotherreliefsandsupportsdofail.3.That is thecrowningactof faith, thegreat trialof itsvigourandwisdom,namely,inwhatitdothinourdying.4.Henceitisthatmanyofthesaints,bothofoldandof late,haveevidenced themost triumphantactingsoffaithintheapproachofdeath.5.Thedueunderstandingofthewholeoldtestament,withthenatureofthefaithandobedienceofallthesaintsunderit,dependsonthisonetruth,thattheybelievedthingsthatwere not yet actually exhibited nor enjoyed. 6. God would have thechurch,fromthebeginningoftheworld,toliveonpromisesnotactually

accomplished. 7. We may receive the promises, as to the comfort andbenefitofthem,whenwedonotactuallyreceivethethingspromised.8.Asourprivilegesintheenjoymentofthepromisesareabovetheirsunderthe old testament, so our faith, thankfulness, and obedience, ought toexceltheirsalso.9.Nodistanceoftimeorplacecanweakenfaithasuntothe accomplishment of divine promises. 10. Quiet waiting for theaccomplishment of promises at a great distance, and which mostprobablywillnotbeinourdays,isaneminentfruitoffaith.11.Thisfirmpersuasion of the truth of God in the accomplishment of his promisesuntous,uponadiscoveryoftheirworthandexcellency,isthesecondactof faith,wherein the life of it doth principally consist. 12. This avowedrenunciation of all other things beside Christ in the promise, and thegood-will ofGod in him, as to the repose of any trust or confidence inthemforourrestandsatisfaction,isaneminentactofthatfaithwherebywewalkwithGod.

VER. 14—This is the genuine and proper way of interpreting theScripture, when from the words themselves, considered with relationunto the persons speaking them, and to all their circumstances, wedeclarewhatwastheirdeterminatemindandsense.

VER. 15.—1. It is in thenature of faith tomortify not only corrupt andsinful lusts, but our natural affections, and their most vehementinclinations, though in themselves innocent, if they are any wayuncompliantwithdutyofobedience to the commandsofGod.2.Whenthe hearts and minds of believers are fixed on things spiritual andheavenly, it will take them off from inordinate cleaving to thingsotherwisegreatlydesirable.

VER. 16.—1. To avow openly in the world, by our ways, walking, andliving,withaconstantpublicprofession,thatourportionandinheritanceisnot in it,but in things invisible, inheavenabove, isan illustriousactandfruitoffaith.2.Faithlooksonheavenasthecountryofbelievers,aglorious country, an eternal rest and habitation. 3. In all the groans ofburdened souls under their present trials, there is included a ferventdesire after heaven, and the enjoyment of God therein. 4. This is thegreatestprivilege,honour,advantage,andsecuritythatanycanbemadepartakersof,thatGodwillbearthenameandtitleoftheirGod.5.God's

owningofbelieversashis,andofhimselftobetheirGod,isanabundantrecompenseforallthehardshipswhichtheyundergointheirpilgrimage.6. Divine wisdom hath so ordered the relation between God and thechurch,thatthatwhichisinitselfaninfinitecondescensioninGod,andareproach unto him in the wicked, idolatrous world, should also be hisgloryandhonour,whereinheiswellpleased.7.WhereGod,inawayofsovereign grace, so infinitely condescends as to take any into covenantwithhimself, soas thathemaybe justlystyled theirGod,hewillmakethemtobesuchasshallbeaglorytohimself.8.Wemayseethewofulcondition of themwho are ashamed to be called his people, andmakethatnamea termof reproachuntoothers.9.Eternal restandgloryaremadesureforallbelieversintheeternalpurposeofthewillofGod,andhisactualpreparationofthembygrace.

VER. 17.—1. God alone knows how to ascribe work and dutyproportionate unto the strength of grace received. 2. Ofttimes Godreservesgreattrialsforawell-exercisedfaith.3.Faithmustbetried,andofallgracesitismostsuiteduntotrial.4.Godproportionstrialsforthemost part unto the strength of faith. 5. Great trials in believers are anevidence of great faith in them, though not understood either bythemselvesorothersbeforesuchtrials.6.Trialsaretheonlytouchstoneoffaith,withoutwhichmenmustwantthebestevidenceof itssincerityandefficacy,andthebestwayoftestifyingituntoothers.7.Weoughtnottobeafraidoftrials,becauseoftheadmirableadvantagesoffaithinandby them. 8. Let them be jealous over themselves who have had noespecialinstancesofthetrialoftheirfaith.9.Truefaithbeingtriedwillintheissuebevictorious.10.Wherethereisadivinecommand,evidencingitself to our consciences so to be, it is thewisdom and duty of faith toclose its eyes against whatsoever seems insuperable in difficulties orinextricable in consequents. 11. Divine revelations did give such anevidence of their being immediately from God to those who receivedthem, that though in all things they contradicted their reason andinterest, yet they received them without any hesitation. 12. The greatgloryandcommendationof the faithofAbrahamconsisted in this, thatwithoutalldispute,hesitation,orrationalconsiderationofobjectionstothecontrary,byapureactofhiswillhecompliedwith theauthorityofGod.13.Itisaprivilegeandadvantagetohaveanofferingofpricetooffer

toGodifhecallforit.14.Obediencebeguninfaith,withoutanyreserves,butwithasincereintentiontofulfilthewholeworkofit,isacceptedwithGodasifitwereabsolutelycomplete.15.Thepoweroffaithinitsconflictwithandconquestovernatural affections,when theirunavoidablebentandinclinationsarecontrarytothewillofGod,wherebytheyareexposedtoreceiveimpressionsfromtemptations, isaneminentpartofitsglory,andablessedevidenceofitssincerity.

VER.18.—1.Ingreatandinextricabledifficulties,itistheduty,wisdom,andnatureof faith, to fix itselfonthe immensepropertiesof thedivinenature,wherebyitcaneffectthingsinconceivableandincomprehensible.2. God may justly require the assent and confidence of faith unto allthingswhichinfinitepowerandwisdomcaneffect,thoughwecanneithersee, nor understand, nor comprehend the way whereby it may beaccomplished.3.God'sdealingswithhis church sometimesare suchasthat,unlesswe shutour eyes and stopour earsunto all objections andtemptations against his promises, opening them only unto divinesovereignty,wisdom,andveracity,we canneverabide ina comfortablecourse of obedience. 4. This is the glory of faith, that it can spirituallycompose the soul in the midst of all storms and temptations, underdarknessasuntoevents.5. Inanysurprisalwithseemingly insuperabledifficulties, it isourdutyimmediatelytosetfaithatwork.6.Theremaysometimes, through God's providential disposal of all things, be anappearance of such an opposition and inconsistency between hiscommandsandpromisesasnothingbutfaithbowingthesouluntodivinesovereigntycanreconcile.

VER. 19.—1. It is good for us to have our faith firmly built on thefundamentalarticlesofreligion.2.WeoughttoremembertheprivilegesandadvantagesthatAbrahamobtainedonthetrial,exercise,andvictoryofhisfaith.3.Faithobtainingthevictoryingreattrials(assufferingforthe truth), and carrying us through difficult duties of obedience, shallhavea rewardeven in this life inmanyunspeakable spiritualprivilegesandadvantages.4.TheexampleofAbrahamwaspeculiarlycogentuntotheHebrews,whogloriedinbeingthechildrenofAbraham,fromwhomtheyderivedall theirprivilegesandadvantages.5. IfwearechildrenofAbraham,wehaveno reason to expect an exemption from the greatest

trials.

VER. 20.—1. The failure, error, ormistake, of any one leading person,withrespectuntodivinepromisesandtheiraccomplishment,maybeofdangerousconsequenceuntoothers.

VER.21.—1.Itisaneminentmercywhenfaithnotonlyholdsouttotheend,butwaxethstrongtowardsthelastconflictwithdeath.2.Itissoalsotobeableby faith, in thecloseofourpilgrimage, torecapitulateall thepassagesofour lives inmercies, trials, afflictions, soas togiveglory toGod with respect to them all. 3. That which enlivens and encouragethfaith as to all other things is a peculiar respect to the Angel, theRedeemer,bywhomallgraceandmercyiscommunicatedtous.4.It isour duty so to live in the constant exercise of faith, as thatwemay bereadyandstronginitwhenwearedying.5.Thoughweshoulddiedaily,yetthereisapeculiardyingseason,whendeathis in itsnearapproach,whichrequirespeculiaractingsof faith.6. Inallactsofdivineworship,whether solemnor occasional, it is our duty to dispose our bodies intosuch a posture of reverence asmay represent the inward frame of ourminds.7.Thereisanallowancefortheinfirmitiesofageandsicknessinour outward deportment in divine worship, so as that there be noindulgencetoslothorcustom,butthatanevidenceofaduereverenceofGodandholythingsbepreserved.

VER.22.—1.Itisofgreatuseuntotheedificationofthechurch,thatsuchbelieversashavebeeneminentinprofessionshouldattheirdyingtestifytheirfaithinthepromisesofGod.2.Joseph,afterhistrialofallthatthisworldcouldafford,whenhewasdying,chosethepromiseforhislotandportion. 3.No interposition of difficulties ought toweaken our faith asuntotheaccomplishmentofthepromisesofGod.

VER.23.—1.WherethereisanagreementbetweenhusbandandwifeinfaithandthefearoftheLord,itmakeswayuntoablessedsuccessinalltheirduties;whenitisotherwise,nothingsucceedsuntotheircomfort.2.When difficult duties befall persons in that relation, it is their wisdomeach to apply themselves unto that part and share of itwhich they arebestsuitedfor.3.Thisistheheightofpersecution,whenprivatehousesare searched by bloody officers to execute tyrannical laws. 4. It is well

whenanythingofeminenceinourchildrendothsoengageouraffectionsunto them as to make them useful and subservient unto diligence indisposingofthemuntothegloryofGod.5.Therageofmenandthefaithof thechurchshallworkout theaccomplishmentofGod'scounselsandpromisesuntohisglory, fromunderallperplexitiesanddifficulties thatmayariseinoppositionuntoit.

VER.24.—1.Whateverbetheprivilegesofany,whateverbetheirworkoroffice, it is by faith alone that they must live to God, and obtainacceptancewithhim.2.Itisgoodtofillupeveryageandseasonwiththeduties which are proper thereunto. 3. It is a blessed thing to have theprinciples of true religion fixed in the minds of children, and theiraffectionsengagedtothem,beforetheyareexposedtotemptations,fromlearning,wisdom,wealth,orpreferment.4.ThetokenofGod'scovenantreceivedininfancy,beingdulyconsidered,isthemosteffectualmeanstopreserve persons in the profession of true religion against apostasy byoutwardtemptations.5.Theworkoffaithinallagesofthechurch,astoits nature, efficacy, and the method of its actings, is uniform and thesame.

VER. 25.—1. Let no man be offended at the low, mean, persecutedconditionofthechurchatanytime.2.ThesovereignwisdomofGod,indisposingtheoutwardstateandconditionofhispeopleinthisworld, istobesubmittedto.3.Itiscertainthereissomewhatcontainedinthistitleand privilege of being "the people of God" that is infinitely above alloutward things that may be enjoyed in this world, and which dothinexpressiblyoutbalancealltheevilsthatareinit.4.Thechurch,inallitsdistresses,istenthousandtimesmorehonourablethananyothersocietyofmen in theworld; theyare "thepeopleofGod."5. Ina timeofgreattemptations, especially from furiouspersecutors, a sedate considerationof the true nature of all things wherein we are concerned, and theircircumstances on every hand, is necessary, to enable us unto a rightchoiceofourlotandadueperformanceofourduty.6.Noprofessionwillendure the trial in a time of persecution but such as proceeds from adeterminatechoiceofadheringuntoChristandthegospel,witharefusaland rejection of whatever stands in competition with them, on a dueconsiderationof therespectivenaturesandendsof thethingsproposed

untousontheonehandandontheother.7.Moseschosetobeafflictedwith thepeople ofGod, and somust everyonedowhowill be of themuntohisadvantage.8.Menfearfullydeludethemselvesinthechoicetheymakeaboutprofessionintimesofpersecution.

VER.26.—1.Reproachhath,inallages,fromthebeginningoftheworld,attendedChrist and all the sincere professors of faith in him;which inGod's esteem is upon his account. 2. Let the things of this world beincreased and multiplied into the greatest measures and degreesimaginable,italtersnottheirkind.3.Thereisanall-satisfactoryfulnessinspiritual things,evenwhentheenjoymentof themisunderreproachandpersecution,untoallthetrueendsoftheblessednessofmen.4.Suchsignal exemplifications of the nature and efficacy of faith in others,especially when victorious against mighty oppositions, as they were inMoses,arehighencouragementsuntousuntothelikeexerciseofitinthelikecircumstances.5.Itisourduty,inthewholecourseofourfaithandobedience,tohaverespectuntothefuturerecompenseofreward.6.Itisfaith only that can carry us through the difficulties, trials, andpersecutions which we may be called unto for the sake and name ofChrist.7.Faithinexercisewillcarryussafelyandsecurelythroughallthetrials which we have to undergo for Christ and the gospel. 8. Faith ishighlyrationalinallitsactsofobediencetowardsGod.

VER. 27.—1. In all duties, especially such as are attended with greatdifficulties and dangers, it is the wisdom of believers to take care, notonlythattheworksofthembegoodinthemselves,butthattheyhaveajustandduecalltotheirperformance.2.EventhewrathofthegreatestkingsistobedisregardedifitlieagainstourdutytowardsGod.3.Thereis a heroic frame of mind and spiritual fortitude required to the duedischargeofourcallings in timesofdanger,which faith inexercisewillproduce.4.Thereisnothinginsuperabletofaith,whileitcankeepaclearviewofthepowerofGodandhisfaithfulnessinhispromises.

VER.28.—1.There is alwaysanespecial exerciseof faith requireduntothe due observance of a sacramental ordinance. 2. Whatever is notsprinkledwiththebloodofChrist, theLambofGod,whowasslainandsacrificed for us, is exposed unto destruction from the anger anddispleasure of God. 3. It is the blood of Christ alone which gives us

security from him that hath the power of death. 4. God hath alwaysinstruments in readiness to execute the severest of his judgments onsinnersintheirgreatestsecurity.5.Suchisthegreatpowerandactivityofthese fiery ministering spirits, as that, in the shortest space of timeimaginable, theycanexecutethe judgmentsofGodonwholenationsaswellandaseasilyasonprivatepersons.6.UnlesswearesprinkledwiththebloodofChrist,ourpaschalLamb,nootherprivilegecansecureusfrometernaldestruction.

VER.29.—1.WhereGodengagethhiswordandpromise,thereisnothingsodifficult,nothingso remote fromthe rationalapprehensionsofmen,buthemayrighteouslyrequireourfaithandtrustinhimtherein.2.FaithwillfindawaythroughaseaofdifficultiesunderthecallofGod.3.Thereisnotrial,nodifficulty,thatthechurchcanbecalledunto,butthatthereare examples on record of the power of faith in working out itsdeliverance. 4.Godknowshow to secure impenitent sinners unto theirappointeddestruction,bygivingthemupuntohardnessofheartandanobstinate continuance in their sins against all warnings and means ofrepentance.5.Goddothnotgiveupanyinajudiciarywayuntosin,butitisapunishmentforprecedingsins,andasameanstobringonthemtotalruinanddestruction.6.Letusnotwonderthatweseemenintheworldobstinate in foolish counsels and undertakings, tending unto their owninevitable ruin, seeingprobably theyareunder judiciaryhardness fromGod.7.Thereisnosuchblinding,hardeninglustinthemindsorheartsofmen,ashatredofthepeopleofGodanddesireoftheirruin.8.Whentheoppressorsofthechurcharenearestuntotheirruin,theycommonlyragemost,andaremostobstinateintheirbloodypersecutions.

VER. 30.—1. Faith will embrace and make use of means divinelyprescribed,thoughitbenotabletodiscerntheeffectiveinfluenceofthemunto the end aimed at. 2. Faithwill cast downwalls and strong towersthatlieinthewayoftheworkofGod.

VER. 31.—1. Although unbelief be not the only destroying sin (for thewages of every sin is death, and many are accompanied with peculiarprovocations), yet it is the only sin which makes eternal destructioninevitable and remediless. 2. Where there are means granted of therevelationofGodandhiswill,itisunbeliefthatisthegreatestandmost

provoking sin, and from whence God is glorified in his severestjudgments.3.WherethisrevelationofthemindandwillofGodismostopen,full,andevident,andthemeansof itaremostexpressandsuitedunto the communication of the knowledge of it, there is the highestaggravation of unbelief. 4. Every thing which God designs as anordinancetobringmenuntorepentanceoughttobediligentlyattendedto and complied withal, seeing the neglect of it or of the call of Godtherein shall be severely revenged. 5. It is in the nature of true, real,savingfaithimmediately,oratitsfirstopportunity,todeclareandprotestitselfinconfessionbeforemen.6.Separationfromthecauseandinterestof the world is required in all believers, andwill accompany true faithwhereveritis.

VER. 32.—1. It is requisite prudence, in the confirmation of importanttruths, to give them a full proof and demonstration, and yet not tomultiply arguments and testimonies beyond what is necessary, whichservesonlytodivert themindfromattendinguntothetruth itself tobeconfirmed.2. It isnot thedignityof theperson thatgivesefficacyuntofaith,butitisfaiththatmakesthepersonaccepted.3.NeithertheguiltofsinnorthesenseofitshouldhinderusfromactingfaithonGodinChristwhen we are called thereunto. 4. True faith will save great sinners. 5.There is nothing so great or difficult, or seemingly insuperable, nodiscouragement so great froma sense of our ownunworthiness by sin,noroppositionarisingagainstusfrombothoftheminconjunction,thatshould hinder us from believing and from the exercise of faith in allthingswhenwearecalledthereunto.

VER. 33.—1. There is nothing that can lie in the way of theaccomplishmentofanyofGod'spromisesbut it isconquerablebyfaith.2. That faith that hath stopped the mouths of lions can restrain,disappoint, and stop the rage of the most savage oppressors andpersecutorsofthechurch.

VER.34,35.—1. It is thewisdomanddutyof faith to apply itself to alllawful ways and means of deliverance from danger. 2. We ought toexercisefaithabouttemporalmercies,astheyareofttimesreceivedbyitandgiveninontheaccountofit.

VER.35–37.—1.ItbelongsuntothesovereignpleasureofGodtodisposeof theoutwardstateandconditionof thechurch,asunto itsseasonsofprosperity and persecution. 2. Those whose lot falleth in the times ofgreatestdistressorsufferings,areno lessacceptedwithhimthanthosewhoenjoythehighest terrenefelicityandsuccess.3.Sufferingswillstirus up unto the exercise of faith on themost difficult objects of it, andbringinthecomfortsofthemintooursouls.

VER.36.—Theremaybesufferingssufficient for the trialof the faithofthechurchwhentheworldisrestrainedfrombloodanddeath.

VER.37.—1.Noinstrumentsofcruelty,noinventionsofthedevilortheworld, no terrible preparations of death,—that is, no endeavours of thegatesofhell,—shalleverprevailagainstthefaithofGod'select.2.Itisnosmalldegreeof suffering, formenby lawor violence tobedriven fromthoseplacesoftheirownhabitationwhichtheprovidenceofGod,andalljust right amongmen, have allotted unto them. 3.Hewill be deceivedwhoatanytime,underasincereprofessionof thegospel, looks foranyother, any better treatment or entertainment in the world thanreproaches,defamations,revilings,threatenings,contempt.

VER.38.—1.Lettheworldthinkaswell,ashighly,asproudlyofitselfasitpleaseth,when itpersecutes it isbaseandunworthyof the societyoftruebelieversandof themercieswherewith it isaccompanied.2.God'sesteem of his people is never the less for their outward sufferings andcalamities,whatever theworld judgeth of them. 3.Ofttimes it is betterandmore safe for the saints ofGod to be in thewilderness among thebeastsofthefieldthaninasavageworld,inflamedbythedevilintorageandpersecution.4.Thoughtheworldmayprevailtodrivethechurchintothe wilderness, to the ruin of all public profession in their ownapprehension,yetitshallbetherepreserveduntotheappointedseasonofits deliverance. 5. It becomes us to be filled with thoughts of andaffectionsuntospiritualthings,tolabourforananticipationofglory,thatwe faint not in the consideration of the evils thatmay befall us on theaccountofthegospel.

VER.39,40.—Itisourdutynotonlytobelieve,thatwemaybejustifiedbeforeGod,butsotoevidenceourfaithbythefruitsofit,asthatwemay

obtainagoodreport,orbejustifiedbeforemen.

VER.40.—1.Thedisposalofthestatesandtimesofthechurch,asuntothecommunicationoflight,grace,andprivileges,dependsmerelyonthesovereignpleasureandwillofGod,andnotonanymeritorpreparationinman.2.ThoughGodgivesmorelightandgraceuntothechurchinoneseason than in another, yet in every season he gives that which issufficienttoguidebelieversintheirfaithandobedienceuntoeternallife.3.Itisthedutyofbelievers,ineverystateofthechurch,tomakeuseofandimprovethespiritualprovisionthatGodhathmadeforthem,alwaysrememberingthatuntowhommuchisgivenofthemmuchisrequired.4.Godmeasuresoutuntoallhispeopletheirportioninservice,sufferings,privileges,andrewards,accordingtohisowngoodpleasure.5.ItisChristalone who was to give, and who alone could give, perfection orconsummation unto the church. 6. All the outward gloriousworship oftheoldtestamenthadnoperfectioninit,andsonoglory,comparatively,unto that which is brought in by the gospel. 7. All perfection, allconsummation,isinChristalone.

CHAPTERS12,13

EXHORTATIONSTOPERSEVERANCEINALLCHRISTIANDUTY

CHAP.12.VER.1.—1. Inallexamplessetbeforeus inScripture,wearediligently to consider our own concern in them, and what we areinstructedby them. 2.Godhathnot onlymadeprovision, but plentifulprovision,intheScriptureforthestrengtheningofourfaith,andforourencouragementuntoduty.3.ItisanhonourthatGodputsonhissaintsdeparted, especially such as suffered and died for the truth, that evenafter theirdeath they shallbewitnessesunto faithandobedience inallgenerations.4.Tofaintinourprofessionwhilstweareencompassedwithsucha cloudofwitnesses is agreataggravationofour sin.5.Universalmortificationofsinisthebestpreparative,preservative,andsecurityforconstancyinprofessioninatimeoftrialandpersecution.6.Whereasthenatureofindwellingsinatsuchseasonsistoworkbyunbelieftowardsa

departurefromthelivingGod,ortotherelinquishmentofthegospelandtheprofessionofit,weoughttobecontinuallyonourwatchagainstallitsarguings and actings towards that end. 7. The way whereby this sinprincipallymanifestsitself,isbytheclogsandhinderanceswhichitputsuponus in the constant course of our obedience. 8.The reward that isproposed at the end of this race is every way worthy of all the pains,diligence, and patience that are to be taken and exercised in theattainmentofit.

VER.2.—1.Thefoundationofourstabilityinthefaithandprofessionofthegospelintimesoftrialandsuffering,isaconstantlookinguntoChristwithexpectationof aidandassistance.2. It is amighty encouragementunto constancy and perseverance in believing, that he in whomwe dobelieveistheauthorandfinisherofourfaith.3.TheexerciseoffaithonChrist, to enable us unto perseverance under difficulties andpersecutions,respectshimasaSaviourandasufferer,astheauthorandfinisheroffaithitself.4.HereinistheLordChristourgreatexample,inthat hewas influenced and acted, in all that he did and suffered, by acontinualrespectuntothegloryofGodandthesalvationofthechurch.5.Ifwe duly propose these things unto ourselves in all our sufferings, astheyaresetbeforeusintheScripture,weshallnotfaintunderthem,norbewearyofthem.6.ThisblessedframeofmindinourLordJesusinallhissufferingsisthatwhichtheapostleproposethforourencouragementanduntoourimitation.7.Ifhewentsothroughhissufferings,andwasvictoriousintheissue,wealsomaydosoinours,throughhisassistancewhoistheauthorandfinisherofourfaith.8.Wehaveinthisinstancethehighestproofthatfaithcanconquerbothpainandshame.9.Weshouldneither think strange of them, nor fear them, on the account of ourprofessionof the gospel, seeing theLordJesushath gonebefore in theconflictwiththemandconquestofthem.

VER.3.—1.Suchthingsmaybefallusinthewayofourprofessionofthegospelasare in themselvesapt towearyandburdenus, soas to solicitourminds to a relinquishment of it. 2.Whenwe begin to be heartless,desponding,andwearyofoursufferings,itisadangerousdispositionofmind,tendingtowardsadefectionfromthegospel.3.Weoughttowatchagainstnothingmorediligentlythantheinsensible,gradualprevailingof

suchaframeinus,ifweintendtobefaithfultotheend.4.Ifwedesignperseveranceinatimeoftroubleandpersecution,itisbothourwisdomandourdutytokeepupfaithtoavigorousexercise,thewantwhereofisthe fainting in our minds. 5. The malicious contradiction of wickedpriests,scribes,andpharisees,againstthetruth,andthosethatprofessiton the account thereof, is suited tomake them faint, if not opposedbyvigorous acting of faith on Christ, and a due consideration of hissufferings in the same kind. 6. Whoever they are who, by theircontradictions unto the truth and them that do profess it, do stir uppersecution against them, let them pretend what they will ofrighteousness, they are sinners, and that in such a degree as to beobnoxious to eternal death. 7. If our minds grow weak, through aremissionofthevigorousactingoffaith,inatimeofgreatcontradictionuntoourprofession,theywillquicklygrowweary,soastogiveoverifnottimelyrecovered.8.TheconstantconsiderationofChristinhissufferingsisthebestmeanstokeepupfaithuntoitsdueexerciseinalltimesoftrial.

VER.4.—1.Theproportioningthedegreesofsufferings,andthedisposalofthemasuntotimesandseasons,is inthehandofGod.2.It ishighlydishonourabletofaintinthecauseofChristandthegospelunderlessersufferings,whenweknowtherearegreatertobeundergonebyourselvesandothersonthesameaccount.3.Signaldiligenceandwatchfulness isrequiredinourprofessionofthegospel,consideringwhatenemywehaveto conflictwithal. 4. It is anhonourablewarfare, tobe engagedagainstsuch an enemy as sin is. 5. Though the world cannot, or will not, yetChristians can distinguish between resisting the authority of men,whereof they are unjustly accused, and the resistance of sin, under apretenceofthatauthority,byrefusingacompliancewithit.6.Thereisnoroom for sloth or negligence in this conflict. 7. They do but deceivethemselveswhohopetopreservetheirfaith,intimesoftrial,withouttheutmostwatchfuldiligenceagainsttheassaultsandimpressionsofsin.8.Thevigourofourminds,intheconstantexerciseofspiritualstrength,isrequiredhereunto.9.Without thisweshallbesurprised,wounded,andatlastdestroyedbyourenemy.10.Theythatwouldabidefaithfulintheirprofession in times of trial ought constantly to bear in mind and bearmed against the worst of evils that they may be called unto on theaccountthereof.

VER.5.—1.This isablessedeffectofdivinewisdom,that thesufferingswhichweundergofrommenfortheprofessionofthegospelshallbealsochastisementsoflovefromGod,toourspiritualadvantage.2.Thegospelnever requires our suffering, but if we examine ourselveswe shall findthatwe stand inneedof thedivine chastisement in it. 3.When,by thewisdomofGod,wecandiscernthatwhatwesufferontheonehandisforthegloryofGodandthegospel,andontheotherisnecessarytoourownsanctification,weshallbeprevailedwithtopatienceandperseverance.4.Where there is sincerity in faith andobedience, letnotmendespond iftheyfindthemselvescalledtosufferforthegospelwhentheyseemtobeunfit and unprepared for it, seeing it is the design of God by thosesufferings,whereunto theyarecalledonapublicaccount, topurifyandcleanse them from their present evil frames. 5. The want of a diligentconsideration of the provision thatGodhathmade in the Scripture forour encouragement to duty and comfort under difficulties is a sinfulforgetfulness, and is of dangerous consequence to our souls. 6.UsuallyGodgives tobelievers themost evidentpledgesof their adoptionwhenthey are in their sufferings and under their afflictions. 7. It is a tendercase to be under troubles and afflictions, which requires our utmostdiligence,watchfulness,andcareabout it.8.WhenGod'schastisementsinourtroublesandafflictionsarereproofsalso,whenhegivesusasenseinthemofhisdispleasureagainstoursins,andwearereprovedbyhim,yeteventhenherequiresofusthatweshouldnotfaintnordespond,butcheerfully apply ourselves unto hismind and calls. 9. A sense ofGod'sdispleasure against our sins, and of his reproving us for them, isconsistentwithanevidenceofouradoption,yea,maybeanevidenceofit. 10. A due consideration of this sacred truth, namely, that all ourtroubles, persecutions, and afflictions, are divine chastisements andreproofs, whereby God evidenceth unto us our adoption, and that heinstructs us for our advantage, is an effectualmeans to preserve us inpatienceandperseveranceuntotheendofourtrials.

VER. 6.—1. In all our afflictions, the resignation of ourselves unto thesovereign pleasure, infinite wisdom, and goodness of God, is the onlymeans or way of preserving us from fainting, weariness, or neglect ofduty.2.Loveisantecedentuntochastening.3.Chastisingisaneffectofhislove.4.Untochastisementisrequiredthatthepersonchastisedbein

a state wherein there is sin, or that he be a sinner. 5. Divine love andchasteningareinseparable.6.Wherechastisementevidencethitself(asitdothmanyways,withrespectuntoGodtheauthorof it,and those thatarechastised)not tobepenal, it isabroadsealset to thepatentofouradoption. 7. This being the way andmanner of God's dealing with hischildren,thereisallthereasonintheworldwhyweshouldacquiesceinhis sovereignwisdom therein, and not faint under his chastisement. 8.No particular person hath any reason to complain of his portion inchastisement,seeingthisisthewayofGod'sdealingwithallhischildren.

VER.7.—1.Afflictionsor chastisementsarenopledgesofouradoption,butwhenandwheretheyareenduredwithpatience.2.ItistheinternalframeofheartandmindunderchastisementsthatletsinandreceivesasenseofGod'sdesignand intention towardsus in them.3.Thiswayofdealing becomes the relation betweenGod and believers, as father andchildren,—namely, that he should chastise, and they should bear itpatiently.

VER.8.—1.TherearenosonsofGod,norealpartakersofadoption,thatarewithoutsomecrossesorchastisementsinthisworld.2.Itisanactofspiritual wisdom, in all our troubles to find out and discern divinepaternal chastisements;withoutwhichwe shall never behave ourselveswellunderthem,norobtainanyadvantagebythem.3.Thereareinthevisible church, or among professors, some that have no right unto theheavenly inheritance. 4. The joyous state of freedom from affliction issuchasweoughtalwaystowatchoverwithgreatjealousy,lestitshouldbealeavingofusoutofthedisciplineofthefamilyofGod.

VER.9,10.—1.Itisthedutyofparentstochastisetheirchildren,ifneedbe,andofchildrentosubmitthereto.2.Itisgoodforustohavehadtheexperience of a reverential submission unto paternal chastisements, asfrom thence we may be convinced of the equity and necessity ofsubmissionuntoGodinallourafflictions.3.Nomancanunderstandthebenefit of divine chastisementwhounderstands not the excellency of aparticipationofGod'sholiness.4.Ifunderchastisementswefindnotanincreaseofholinessinsomeespecialinstancesordegrees,theyareutterlylost;wehavenothingbutthetroubleandsorrowofthem.5.Therecanbenogreaterpledgenorevidenceofdivineloveinafflictionsthanthis,that

God designs by them tomake us partakers of his holiness, to bring usnearertohim,andmakeusmorelikehim.

VER.11.—1.WhenGoddesignethanythingasachastisement,itisinvaintoendeavourtokeepoffasenseofit;itshallbeamatterofsorrowtous.2. Not to take in a sense of sorrow in affliction is, through stout-heartedness,todespisethechasteningoftheLord.3.Thesorrowwhichaccompanies chastisement is that which the apostle terms κατὰ Θεὸνλύπη, 2 Cor. 7:9, 10. 4. The nature and end of afflictions are not to bemeasuredbyourpresentsenseofthem.5.Allthetroubleofafflictionsisbut for the present, at most but for the little while which we are tocontinue in this world. 6. Those who cannot see an excellency in theaboundingofthefruitsofrighteousnesscanneverapprehendthatthereis either good or benefit in chastisements. 7. We can never find anybenefitinchastisementsunlessweareexercisedbythem;thatis,unlessallourgracesarestirredupbythemtoaconstantholyexercise.8.It isthe fruit of righteousness alone thatwill bring in peace to us, thatwillgiveusasenseofpeacewithGod,peaceinourselvesandwithothers,sofar as ispossible. 9.Grace in afflictionswill at lengthprevail quietly tocompose themind under the storm raised by them, and give rest withpeacetothesoul.10.Hereinliesthewisdomoffaithinthismatter,nottopass a judgment on chastisements from the present sense we have ofwhatisevilanddolorousinthem,butfromtheirendanduse,whichareblessedandglorious.

VER. 12, 13.—1. It is the duty of all faithful ministers of the gospel toconsiderdiligentlywhatfailuresortemptationstheirflocksare liableorexposed to, so as to apply suitable means for their preservation. 2.Despondencyisthegreatevilwhich,inalloursufferingsandafflictions,wearewithallintensionofmindtowatchagainst.3.Wedowelltopitymen who are weary and fainting in their courage and under theirburdens;butwearetobenowaygentletowardsourselvesinourspiritualweariness and decays, because we have continued supplies of strengthreadyforus,ifweusetheminaduemanner.4.Thisexhortationisgivenus in a peculiarmanner, namely, that we ought to confirm ourmindsagainstalldiscouragementsanddespondenciesunderoursufferingsandafflictionsbytheconsiderationofGod'sdesigninthem,andtheblessed

successwhichhewillgivetothem.5.Therecoveryofthisframe,ortherestorationofourspiritualhandsandkneestotheirformervigour,isbystirringupallgrace to itsdueexercise,which is torpidanddespondingunderslothinthisframe.

VER. 13.—1. It is our duty not only to be found in theways of God ingeneral,buttotakecarethatwewalkcarefully,circumspectly,uprightly,and diligently in them. 2. To make halts or baulks in our way ofprofession,orcrookedpaths, inneglectofduty,orbycomplianceswiththeworldintimesoftrialandpersecution,isanevidenceofanevilframeof heart, and of a dangerous state or condition. 3. A hesitation ordoubtfulness in or about important doctrines of truth will make menlame, weak, and infirm in their profession. 4. Those who are so aredisposed to a total defection from the truth, and are ready on alloccasionstogooutoftheway.5.Everyvicioushabitofmind,everydefectinlightorneglectofduty,everywantofstirringupgraceuntoexercise,willmakemenlameandhalt inprofession,andeasytobeturnedasidewithdifficultiesandoppositions.6.Whenweseepersonsinsuchastate,itisourdutytobeverycarefulsotobehaveourselvesasnottogiveanyoccasion to their further miscarriages, but rather to endeavour theirhealing.7.Thebestwaywherebythismaybedone,isbymakingvisibleandplaintothemourownfaith,resolution,courage,andconstancy,inawayofobediencebecomingthegospel.8.Thenegligentwalkingofthoseprofessorswhoaresoundinthefaith,theirweaknessandpusillanimityintimesoftrial, theirwantofmakingstraightpathstotheirfeet invisibleholiness,isagreatmeansofturningasidethosethatarelame,weak,andhalting.9.Itisgoodtodealwithandendeavourthehealingofsuchlamehalters,whilsttheyareyetintheway.

VER. 14.—1. A frame and disposition of seeking peace with all men iseminently suitedunto thedoctrineandgraceof thegospel.2.Theyaremuch mistaken in the Lord Christ, who hope to see him hereafter inglory,andwhoyetliveanddiehereinanunholystate.3.Ifthisdoctrinebetrue,that"withoutholinessnomanshallseetheLord,"thecasewillbehard at last with a multitude of popes, cardinals, and prelates, whopretend that they have the opening of the door into his presencecommitteduntothem.4.Wemayfollowpeacewithmen,andnotattain

it;butifwefollowholiness,weshallasassuredlyseetheLordaswithoutitweshallcomeshortofthisenjoyment.5.Thesamemeansistobeusedfor the securing of our present perseverance and of our futureblessedness,namely,holiness.

VER. 15.—1. The grace, love, and good-will of God, in the adoption,justification, sanctification, and glorification of believers, is proposeduntoallinthegospel,asthatwhichmayinfalliblybeattainedinthedueuse of the means thereunto appointed, namely, sincere faith in ChristJesus.2.Theoutwardprofessionofthegospel,withtheperformanceofthedutiesandenjoymentof theprivilegesthereuntobelonging,willnotof themselves instate any man in the grace of God, or in an assuredinterest therein. 3. There is no man who, under the profession of thegospel,comesshortofobtainingthegraceandfavourofGod,butitisbyreason of himself and his own sin. 4. Negligence and sloth,missing ofopportunities,andloveofsin,allproceedingfromunbelief,aretheonlycauseswhymen,undertheprofessionofthegospel,dofailofthegraceofGod.5.Therootofapostasy fromGodandtheprofessionof thegospelmayabideinvisiblyinprofessingchurches.6.Spiritualevilsinchurchesareprogressive.7.Itisthedutyofchurches,whatinthemlies,topreventtheir own trouble as well as the ruin of others. 8. There is a latentdisposition in negligent professors to receive infection by spiritualdefilements, if they are not watched against. 9. Church inspection is ablessed ordinance and duty, which is designed by Christ himself as ameanstopreventthesecontagiousevilsinchurches.

VER.16,17.—1.Thatchurchwhichtoleratesinitscommunionmenlivingin such gross sins as fornication has utterly, as unto its discipline,departedfromtheruleofthegospel.2.Apostatizingprofessorsareproneto sins of uncleanness. 3. Evil examples proposed in Scripture light,divestedofallcoloursandpretences,laidopenintheirrootsandcauses,are efficacious warnings unto believers to abstain from all occasionsleadinguntothelikeevils,andmuchmorefromtheevilsthemselves.4.Where there is in any a latent predominant principle of profaneness, asudden temptationor trialwill let it outunto thegreatest evils. 5.Thisprinciple of profaneness, in preferring themorsels of thisworld beforethebirthrightprivilegesofthechurch,isthatwhichatthisdaythreatens

thepresentruinofreligion.

VER. 17.—1. The example of Esau cuts off all hopes from outwardprivileges, where there is an inward profaneness of heart. 2. Profaneapostateshavealimitedseasononlywhereintherecoveryoftheblessingispossible.3.TheseverityofGod indealingwithapostates isablessedordinanceforthepreservationofthemthatbelieve,andtheedificationofthewholechurch.4.Sinmaybetheoccasionofgreatsorrow,wherethereisnosorrowforsin,asitwaswithEsau.5.Nomanknowswhereuntoadeliberate sin may lead him, nor what will be the event of it. 6.Profaneness and despising spiritual privileges is a sin that God at onetime or other will testify his severity against. 7. Steadfastness in faith,with submission unto the will of God, will establish the soul in thosedutieswhicharemostirksomeuntofleshandblood.

VER. 18, 19.—1. A view of God as a judge, represented in fire andblackness,willfillthesoulsofconvincedsinnerswithdreadandterror.2.Where God calls sinners to answer the law, there is no avoiding of anappearance; the terrible summons and citation will draw them outwhethertheywillornot.3.Itisablessedchange,toberemovedfromthesummonsofthelawtoanswerfortheguiltofsin,untotheinvitationofthegospeltocomeandacceptofmercyandpardon.4.LetnomaneverthinkorhopetoappearbeforeGodwithconfidenceorpeace,unlesshehave an answer in readiness unto all the words of this law, all that itrequiresofus.5.Nooutwardprivilege,suchasthiswas,tohearthevoiceof God, is sufficient of itself to preserve men from such sins andrebellionsasshallrenderthemobnoxioustodivinedispleasure.6.Thenis thesinnerutterlyoverwhelmed,whenhehathasenseof thevoiceofGod himself in the law. 7. The speaking of the law doth immediatelydiscovertheinvinciblenecessityofamediatorbetweenGodandsinners.8.If thegivingofthe lawwassofullofterrorthatthepeoplecouldnotbearit,butapprehendedthattheymustdieifGodcontinuedtospeakittothem,whatwillbetheexecutionofitscurseinawayofvengeanceatthelastday?

VER. 22–24.—1. All pleas about church order, power, rights, andprivileges,areuseless,wheremenarenotinterestedinthisSionstate.2.Itisourdutywelltoconsiderwhatsortofpersonstheyoughttobewho

aremeet to be denizens of this city ofGod. 3. The church is the safestsocietyintheworld.4.Thechurchisthemosthonourablesocietyintheworld,foralltheangelsinheavenbelongtoit.5.Wemayhenceseethefollyofthatvoluntaryhumilityinworshippingofangelswhichtheapostlecondemns,andwhichisopenlypractisedinthechurchofRome.6.Itisthehighestmadnessforanyonetopretendhimselftobetheheadofthechurch,asthepopedoth,unlessheassumealsotohimselftobetheheadofalltheangelsinheaven;fortheyallbelongtothesamechurchwiththesaintsherebelow.7.Therevelationofthegloriousmysteryofthisgeneralassemblyisoneofthemostexcellentpre-eminencesofthegospelabovethelaw.8.JesusChristaloneisabsolutelythefirst-bornandheirofall.9.Under the old testament the promises of Christ, and that he was toproceedfromthatpeopleaccordingtotheflesh,gavethetitleofsonshipuntothechurchofIsrael.10.Alltherightandtitleofbelieversundertheold testamentunto sonship,or the rightof the first-born,arisesmerelyfromtheirinterestinhimandparticipationofhimwhoisabsolutelyso.11. It isagloriousprivilege tobebroughtunto thisblessedsociety, thisgeneralassemblyofthefirst-born.12.Ifwearecomeuntothisassembly,it isourdutycarefullytobehaveourselvesasbecomeththemembersofthis society. 13. All contests about church order, state, interest, power,withwhomthechurchis,arevain,empty,fruitless,unprofitable,amongthosewhocannotevidencethattheybelonguntothisgeneralassembly.14.Eternal election is the rule of thedispensationof effectual grace, tocall and collect an assembly of first-born untoGod. 15. In JesusChristbelievers are delivered from all discouraging dread and terror in theconsideration of God as a judge. 16. Such is the pre-eminence of thegospelstateabovethatofthelaw,thatwhereastheyofoldwereseverelyforbiddentomakeanyapproachuntotheoutwardsignsofthepresenceofGod,wehavenowanaccesswithboldnessuntohisthrone.17.Asthegreatestmiseryofunbelievers is tobebrought into thepresenceof thisJudge, so it is one of the greatest privileges of believers that theymaycomeuntohim.18.BelievershaveanaccesstoGod,as the judgeofall,with all their causes and complaints. 19. However dangerous anddreadfultheoutwardstateofthechurchmaybeatanytimeintheworld,itmaysecure itselfof finalsuccess;because thereinGod is judgealone,untowhomtheyhavefreeaccess.20.Theprospectofaneternalrewardfrom God as the righteous judge is the greatest support of faith in all

present distresses. 21. A prospect by faith into the state of the souls ofbelievers departed is both a comfort against the fears of death, and asupportunderallthetroublesanddistressesofthispresentlife.22.Thisis theblessednessandsafetyof thecatholicchurch, that it is taken intosuchacovenant,andhathaninterestinsuchamediatorofit,asareableto save it unto the utmost. 23. The true notion of faith for life andsalvation, isacominguntoJesusasthemediatorof thenewtestament.24.Itisthewisdomoffaithtomakeuseofthismediatorcontinually,inallwhereinwe have to dowithGod. 25. The glory, the safety, the pre-eminenceof thestateofbelieversunderthegospelconsists inthis, thatthey come therein to Jesus themediator of the new covenant. 26. Themiserable,wofulconditionofpoorconvincedsinnersunderthelaw,andobnoxiousunto the curse thereof, ishere setbeforeus.27.Theblessedstateofbelieversisalsorepresenteduntousherein,andthatnotonlyintheirdeliverance fromthe law,butalso in thegloriousprivilegeswhichtheyobtainbythegospel.28.Wehaveherearepresentationoftheglory,beauty, and order of the invisible world, of the new creation, of thespiritualcatholicchurch.

VER.25–27.—1.Unbeliefunderthepreachingofthegospelisthegreat,and in some respect the onlydamning sin, as being accompaniedwith,yea,consistingin,thelastandutmostcontemptoftheauthorityofGod.2.ThereisinallsinsanddisobediencearejectionoftheauthorityofGodin giving of the law. 3.No sinner can escape divine vengeance if he betriedandjudgedaccordingtothelaw.4.Itisthedutyoftheministersofthegospeldiligentlyandeffectivelytodeclarethenatureofunbelief,withtheheinousness of its guilt above all other sinswhatsoever. 5. It is thedutyofministerstodeclarethenatureofunbelief,notonlywithrespecttothemwhoareopenandavowedunbelievers, toconvincethemof thedanger wherein they are, but also to all professors whatever, and tomaintainanespecialsenseof itontheirownmindsandconsciences.6.ThisistheissuewhereuntothingsarebroughtbetweenGodandsinnerswhereverthegospelispreached,namely,whethertheywillheartheLordChristorturnawayfromhim.7.Thegrace,goodness,andmercyofGod,willnotbemoreillustriousandglorioustoalleternityinthesalvationofbelieversbyJesusChrist,thanhisjustice,holiness,andseveritywillbeinthecondemnationofunbelievers.8.Thesovereignauthorityandmighty

power of Christ are gloriously manifested in that signal change andalterationwhichhemade in theheavensandearthof thechurch, in itsstateandworship,bythepromulgationofthegospel.9.Godwaspleasedto give testimony to the greatness and glory of this work, by the greatcommotions in heaven and earthwherewith itwas accompanied. 10. Itwas a mighty work, to introduce the gospel among the nations of theearth, seeing their gods and heavens were to be shaken and removedthereby.

VER. 28, 29.—1. Such is the nature and use of all divine or theologicaltruths, that the teaching of them ought constantly to be applied andimproved to practice. 2. The privileges which believers receive by thegospel are inconceivable. 3. Believers are not to be measured by theiroutwardstateandappearanceofthingsintheworld,butbytheinteresttheyhaveinthatkingdomwhichitistheirFather'spleasuretogivethem.4.Itisassuredlytheirdutyinallthingstobehavethemselvesasbecomesthosewho receive suchprivilegesanddignity fromGodhimself. 5.Theobligation from hence unto the duty of serving God is evident andunavoidable. 6. Spiritual things and mercies do constitute the mostgloriouskingdomthatisintheworld,eventhekingdomofGod.7.Thisistheonlykingdomthatnevershallandnevercanbemoved,howeverhellandtheworlddorageagainstit.8.WithoutgracewecannotserveGodatall.9.Withoutgrace inactualexercisewecannotserveGodacceptably.10.Tohaveanincreaseingrace,asuntoitsdegreesandmeasures,andtokeepitinexerciseinalldutiesoftheserviceofGod,isadutyrequiredofbelievers by virtue of all the gospel privileges which they receive fromGod. 11. This is the great apostolical canon for the due performance ofdivine worship, namely, "Let us have grace to do it;" all others areneedlessandsuperfluous.12.HoweverGodtakesusnearuntohimselfincovenant,wherebyhe is ourGod, yethe requires thatwealways retaindueapprehensionsoftheholinessofhisnature,theseverityofhisjusticeagainstsinners,andhisardentjealousyconcerninghisworship.13.Theconsiderationofthesethings,andthedreadofbeingbyguiltobnoxiousuntotheirterribleconsumingeffects,oughttoinfluenceourmindsuntoreverenceandgodlyfear, inallactsandpartsofdivineworship.14.Wemay learn how great our care and diligence about the serving of Godought tobe. 15.Theholinessand jealousyofGod,whicharea causeof

insupportable terror unto convinced sinners, driving them from him,have towards believers only a gracious influence unto that fear andreverencewhichcausesthemtocleavemorefirmlyuntohim.

CHAP. 13. VER. 1.—1. The power and glory of Christian religion isexceedinglydecayedanddebasedintheworld.2.Wherethepretenceofmutualloveiscontinuedinanymeasure,yetitsnatureisunknown,anditseffectsaregenerallyneglected.3.Weareespeciallytowatchuntothepreservationofthosegraces,andtheperformanceofthoseduties,whichinourcircumstancesaremostexposedtoopposition.4.Brotherlyloveisveryapttobeimpairedanddecayifwedonotendeavourcontinuallytopreserve and revive it. 5. It is apart of thewisdomof faith to considerarightthewaysandoccasionsofthedecayofmutuallove,withthemeansofitspreservation.

VER.2.—1.Especialseasonsaredirectionsandconstrainingmotivesuntoespecial duties. 2. Our hearts are not to be trusted unto in occasionaldutiesifwepreservethemnotinacontinualdispositiontowardsthem.3.The mind ought continually to be on its watch, and in a graciousdisposition towards such duties as are attended with difficulties andcharge. 4. Examples of privileges annexed to duties, whereof theScriptureisfull,aregreatmotivesandincentivestothesameorthelikeduties. 5. Faith will make use of the highest privileges that ever wereenjoyed on the performance of duties, to encourage unto obedience,thoughitexpectsnotanythingof thesamekindontheperformanceofthesameduties.6.Whenmendesigningthatwhichisgooddomoregoodthantheyintended,theyshallormayreapmorebenefittherebythantheyexpected.

VER.3.—1.Ifwebecalleduntosufferingfortheprofessionofthegospel,letusnotthinkstrangeofit;itisnonewthingintheworld.2.Bondsandimprisonment for the truth were consecrated to God and madehonourable by the bonds and imprisonment of Christ himself, andcommendeduntothechurchinallagesbythebondsandimprisonmentoftheapostlesandprimitivewitnessesofthetruth.3.It isbetter,moresafe and honourable, to be in bondswith and for Christ, than to be atlibertywithabrutish,raging,persecutingworld.4.Godispleasedtogivegraceandcourageuntosometosufferforthegospeluntobonds.5.When

somearetriedasuntotheirconstancyinbonds,othersaretriedasuntotheir sincerity in the duties required of them. 6. Usually more fail inneglectoftheirdutytowardssufferers,andsofallfromtheirprofession,thandosofailunderandontheaccountoftheirsufferings.7.Althoughtherearepeculiardutiesrequiredofustowardsthosewhosufferforthegospel in an eminent manner, as unto bonds, yet are we not thereondischarged from the same kind of duties towards those who suffer inlesserdegreesandinotherthings.8.Notonlythosewhoareinbondsforthe gospel, or suffer to a high degree in their persons, are under theespecial care of Christ, but those also who suffer in any other kindwhatever,thoughtheworldmaytakelittlenoticeofthem.9.Professorsofthegospelareexemptedfromnosortsofadversity,fromnothingthatisevil and grievous unto the outward man in this world, and thereforeoughtwenottothinkitstrangewhenwefallintothem.10.Wehavenosecurityoffreedomfromanysortofsufferingforthegospelwhilstweareinthisbody,orduringthecontinuanceofournaturallives.11.Wearenotonlyexposeduntoafflictionsduringthis life,butweoughttoliveinthecontinualexpectationofthem,solongasthereareanyintheworldwhodoactuallysufferforthegospel.12.Theknowledgethatweourselvesarecontinually obnoxious unto sufferings, no less than they who actuallysuffer,oughttoinclineourmindsuntoadiligentconsiderationofthemintheir sufferings, so as to discharge all duties of love and helpfulnesstowardsthem.13.Unlessitdosowecanhavenoevidenceofourpresentinterestinthesamemysticalbodywiththem,norjustexpectationofanycompassion or relief from others when we ourselves are called untosufferings.

VER.4.—1.Divineinstitutionissufficienttorenderanystateorconditionof life honourable. 2. The more useful any state of life is, the morehonourable it is. 3.Thatwhich ishonourablebydivine institution, anduseful in its own nature, may be abused and rendered vile by themiscarriages ofmen, asmarriagemay be. 4. It is a bold usurpation ofauthorityovertheconsciencesofmen,andacontemptoftheauthorityofGod, to forbid that stateuntoanywhichGodhathdeclaredhonourableamong all. 5. Means for purity and chastity not ordained, blessed, orsanctified unto that end, will prove furtherances of impurity anduncleanness,orworseevils.6.Thestateofmarriagebeinghonourablein

thesightofGodhimself,itisthedutyofthemthatenterthereintodulytoconsiderhowtheymayapprovetheirconsciencesuntoGodinwhattheydo. 7. In the state of marriage there is required of men a dueconsideration of their call unto it and of their ends in it, that they arethoseofGod'sappointment.8.Conjugalduties,regulatedbytheboundsassigneduntothembynatural light,withthegeneralrulesofScripture,andsubservientuntothedueendsofmarriage,arehonourable,givingnocauseofpollutionorshame.9.Whateverlightthoughtsmenmayhaveofsin,ofanysin,thejudgmentofGodconcerningallsin,whichisaccordingto truth, must stand for ever. 10. Fornication and adultery are sins intheirownnaturedeservingeternaldamnation.11.Menlivinganddyingimpenitently in these sins shall eternally perish. 12. The especialaggravationof these sinsdoth inapeculiarmannerexposemenuntoasore condemnation. 13. All occasions of, all temptations leading unto,thesesinsaretobeavoidedaswetakecareofoursouls.14.Althoughthestate of men may be changed, and divine wrath due to those sins befinallyescapedbyrepentance,yetitmaybeobserved,thatofallsortsofsinnersthosewhoarehabituallygivenupuntothoselustsofthefleshareofallothers themost rarelycalledandbrought toeffectual repentance.15.Manyofthosepersons,byreasonoftheirconvictions,receivedinthelight of a natural conscience, do live in a kind of seeming repentance,wherebytheyrelievethemselvesaftersomeactsofuncleanness,until,bythepoweroftheirlust,theyarehurriedagainintothem.

VER. 5, 6.—1. All covetousness is inconsistent with a Christianconversation according to the gospel. 2. Covetousness in any degree ishighlydangerous ina timeofpersecutionorsuffering for thegospel.3.All the efficacy, power, and comfort of divine promises, arise fromandareresolvedintotheexcellenciesofthedivinenature.4.Thevehemencyof the expression, by themultiplication of the negative particles, is aneffectofdivinecondescension,togivetheutmostsecuritytothefaithofbelievers in all their trials. 5. Divine presence and divine assistance,whichareinseparable,arethespringandcauseofsuitableandsufficientrelief andsupplies tobelievers inevery condition.6.Especially thedueconsideration of them is abundantly sufficient to rebuke all covetousinclinationsanddesires,whichwithoutitwillbeprevalentinusinatimeof straits and trials. 7. The cheerful profession of confidence in God,

against all opposition and in the midst of all distresses, is that whichbelievershaveawarrantforinthepromisesthataremadetothem.8.Astheuseofthisconfidenceisourduty,soitisadutyhighlyhonourabletothe profession of the gospel. 9. Believersmay use the same confidencethatDavidused,seeingtheyhavethesamegroundsofitthatDavidhad.10.Allbelievers,intheirsufferingsandundertheirpersecutions,havearefreshing,supportinginterestindivineaidandassistance.11.Itistheirduty to express with confidence and boldness, at all times, theirassuranceofthedivineassistancedeclaredinthepromises,totheirownencouragement, the edification of the church, and the terror of theiradversaries.12.FaithdulyfixedonthepowerofGod,asengagedfortheassistanceofbelieversintheirsufferings,willgivethemacontemptofallthatmencandotothem.13.Themosteffectualmeanstoencourageoursoulsinalloursufferings,istocomparethepowerofGodwhowillassistus,andthatofmanwhodothoppressus.14.Thatwhichinoursufferingsdeliverethusfromthefearofmentakesoutallthatisevilinthem,andsecuresoursuccess.

VER. 7.—1.This is our best, this is our onlyway of remembering themwhohavebeenourguides,leaders,andrulersinthechurch,whethertheyhavebeenapostles,orevangelists,orordinarypastors,—namely,tofollowthemintheir faithandconversation.2.Thisoughttobethecareof theguides of the church, namely, to leave such an example of faith andholinessasthatitmaybethedutyofthechurchtorememberthemandfollowtheirexample.3.ThewordofGodisthesoleobjectofthefaithofthe church, the only outward means of communicating the mind andgraceofGoduntoit.4.Adueconsiderationofthefaithofthosewhohavebeenbeforeus, especially of suchwhowere constant in sufferings, andabove all, of those whowere constant to death, as the holymartyrs informer and latter ages, is an effectualmeans to stir us up to the sameexerciseoffaithwhenwearecalledtoit.

VER. 8.—1. The due consideration of Jesus Christ, especially in hiseternity,immutability,andindeficiencyinhispower,asheisalwaysthesame,isthegreatencouragementofbelieversintheirwholeprofessionofthefaith,andinallthedifficultiestheymaymeetwithalupontheaccountthereof. 2. As no changes formerly made in the institution of divine

worship altered any thing in the faith of the church with respect untoChrist,forhewasandisstillthesame;sononecessitudeswemaymeetwithalinourprofession,byoppressionorpersecution,oughtintheleasttoshakeus,forChristisstillthesametoprotect,relieve,anddeliverus.3.He that can in the way of his duty on all occasions retreat to JesusChrist,anduntothedueconsiderationofhispersoninthedischargeofhisoffice,willnot fail of relief, support, andconsolation.4.A steadfastcleaving unto the truth concerning the person and office of Christ willpreserveusfromhearkeningtovariousandstrangedoctrines,pervertingoursouls.5.JesusChrist fromthebeginningof theworld, that is, fromthegivingofthefirstpromise,wastheobjectofthefaithofthechurch.6.It is the immutability and eternity of JesusChrist inhis divineperson,thatrendershimameetobjectofthefaithofthechurchinthedischargeofhisoffice.

VER.9.—1.ThereisarevelationoftruthgiventothechurchinthewordofGod,which is its only doctrinal foundation and rule of faith. 2. ThisdoctrineiscognateandeverywaysuitedtothepromotionofthegraceofGodinbelievers,andtheattainmentoftheirownsalvation.3.DoctrinesunsuitedtothisfirstrevelationbyChristandhisapostles,asrecordedinthe Scripture, did soon spring up, unto the trouble of the church. 4.Usuallysuchdoctrinesasareemptyoftruthandsubstance,uselessandforeign to the nature and genius of evangelical grace and truth, areimposedbytheirauthorsandabettorswithagreatnoiseandvehemenceonthosewhohavebeeninstructedinthetruth.5.Wheresuchdoctrinesareentertained, theymakemendouble-minded,unstable, turningthemfromthetruth,anddrawingthematlengthintoperdition.6.Theruinofthechurchinafteragesarosefromtheneglectofthisapostolicalcaution,in giving heed to various and strange doctrines, which at lengthoverthrew and excluded the fundamental doctrines of the gospel. 7.Hereinliesthesafetyofallbelieversandofallchurches,namely,tokeepthemselvespreciselyuntothefirstcompleterevelationofdivinetruthinthewordofGod.8.Theywhodeclineinanythingfromgrace,astheonlymeans to establish their hearts in peace with God, shall labour andexercise themselves inother thingsto thesameend,wherebytheyshallreceivenoadvantage.

VER. 10.—1. The LordChrist in the one sacrifice of himself is the onlyaltar of the church of the new testament. 2. This altar is every waysufficientinitselffortheendsofanaltar,namely,thesanctificationofthepeople. 3. The erection of any other altar in the church, or theintroduction of any other sacrifice requiring a material altar, isderogatorytothesacrificeofChrist,andexclusiveofhimfrombeingouraltar.4.Whereasthedesignoftheapostle,inthewholeofhisdiscourse,istodeclarethegloryofthegospelanditsworshipabovethatofthelaw,ofourpriestabovetheirs,ofoursacrificeabovetheirs,ofouraltarabovetheirs, it is fond to think thatby "our altar"he intends suchamaterialfabric as is everyway inferior to that of old. 5.WhenGod appointed amaterial altar for his service, he himself enjoined the making of it,prescribed its form and use, with all its utensils, services, andceremonies,allowingofnothinginitoraboutitbutwhatwasbyhimselfappointed.6.Sinnersunderasenseofguilthaveinthegospelanaltarofatonement,whereuntotheymayhavecontinualaccess for theexpiationof their sins. 7. All privileges, of what nature soever, without aparticipationofChrist,asthealtarandsacrificeofthechurch,areofnoadvantagetothemthatenjoythem.

VER.11,12.—1.Thecompleteansweringandfulfillingofalltypesintheperson and office of Christ testifieth the sameness and immutability ofthecounselofGodinthewholeworkoftheredemptionandsalvationofthe church, notwithstanding all the outward changes that have been inthe institutionsofdivineworship. 2.The church couldnootherwisebesanctifiedbutbythebloodofJesus, theSonofGod.3.TheLordJesus,out of his incomprehensible love to his people, would spare nothing,avoidnothing,denynothing,thatwasneedfultotheirsanctification,theirreconciliation, and dedication to God. 4. There was, by divineconstitution, a concurrence in the samework of suffering and offering,thatsatisfactionuntothelawanditscursemightbemadebyit,aspenalin away of suffering and atonement, or reconciliationwithGodby thewayofasacrificeoroffering.5.ThewholechurchisperfectlysanctifiedbytheofferingofthebloodofChristastoimpetration;anditshallbesoactually,byvirtueofthesamebloodinitsapplication.6.WhentheLordJesuscarriedallthesinsofhisownpeopleinhisownbodyuntothetree,heleftthecity,asatypeofallunbelievers,underthewrathandcurseof

God.7.Goingoutofthecityasamalefactor,heboreallthereproachthatwasduetothesinsofthechurch,whichwasapartofthecurse.

VER. 13, 14.—1. All privileges and advantages whatever are to beforegone,partedwithal, and renounced,whichare inconsistentwithaninterestinChristandaparticipationofhim.2.IfitwerethedutyoftheHebrewstoforsakethosewaysofworshipwhichwereoriginallyofdivineinstitution, that theymightwhollygiveupthemselvesuntoChrist inallthings pertaining unto God, much more is it ours to forego all suchpretencesuntoreligiousworshipasareofhumaninvention.3.Whereasthecampcontainednotonlyecclesiasticalbutalsopoliticalprivileges,weought to be ready to forego all civil accommodations also, in houses,lands,possessions,conversewithmenof thesamenation,whenwearecalledthereuntoontheaccountofChristandthegospel.4.IfwewillgoforthtoChristaswithoutthecamp,orseparatedfromalltheconcernsofthis world, we shall assuredly meet with all sorts of reproaches. 5.Believersarenotliketomeetwithanysuchencouragingentertainmentinthisworldastomakethemunreadyorunwillingtodesertit,andgoforthafterChrist,bearinghis reproach.6.Thisworldneverdidnoreverwillgiveastateofrestandsatisfactiontobelievers.7.Inthedestitutionofapresentsatisfactoryrest,Godhathnotleftbelieverswithoutaprospectofthatwhichshallafford themrestandsatisfactiontoeternity.8.AsGodhath prepared a city of rest for us, so it is our duty continually toendeavour the attainment of it in the ways of his appointment. 9. Themainbusinessofbelieversinthisworldisdiligentlytoseekafterthecityof God, or the attainment of eternal rest with him; and this is thecharacterwherebytheymaybeknown.

VER.15.—1.EveryactofgraceinGodorloveinChristtowardsusisinitsownnatureobligatorytothankfulobedience.2.Thereligiousworshipofanycreature,underwhatpretencesoever,hathnoplaceinourChristianprofession. 3. Every act and duty of faith hath in it the nature of asacrificetoGod,wherewithheiswellpleased.4.Thegreat,yea,theonlyencouragement which we have to bring our sacrifices to God withexpectationofacceptance liethherein, thatwearetoofferthembyhimwho can and will make them acceptable in his sight. 5. Whatever wetender toGod,andnotbyChrist, ithathnootheracceptancewithhim

than the sacrifice of Cain. 6. To abide and abound in solemn praise toGodforJesusChrist,andforhismediationandsacrifice,istheconstantduty of the church, and the best character of sincere believers. 7. Aconstant solemn acknowledgment of the glory of God, and of the holyexcellencies of his nature (that is, his name) in the work of theredemptionof the churchby the suffering andofferingofChrist, is theprincipal duty of it, and the animating soul and principle of all otherdutieswhatever.

VER. 16.—1. It is dangerous unto the souls ofmen, when an attentionunto one duty is abused to countenance the neglect of another. 2. Theworlditself,eveninthosethatbelievenot,dothreceivegreatadvantagebythegraceadministeredfromthedeathofChristanditsfruits,whereofthe apostle treats. 3. That religion hath no relation unto the cross ofChrist which doth not incline and disposemen unto benignity and theexercise of loving-kindness towards all. 4.Much less hath that religionany relation to the cross of Christ which guides and disposeth itsprofessorsuntorage,cruelty,andoppressionofothers,ontheaccountofan interestof itsown.5.Weoughtalways toadmire thegloryofdivinewisdom,whichhathsodisposedthestateofthechurchinthisworld,thatthere should be continual occasion for the exercise of every gracemutually among ourselves. 6. Beneficence and communication are theonly outward evidences and demonstrations of the renovation of theimageofGodinus.7.Godhathlaidupprovisionforthepoorinthegraceand duty of the rich, not in their coffers and their barns,wherein theyhavenointerest.8.ThewillofGodrevealedconcerninghisacceptanceofanyduties,isthemosteffectualmotiveuntoourdiligenceinthem.9.Theworks and duties which are peculiarly useful unto men are peculiarlyacceptabletoGod.

VER.17.—1.Thedueobedienceofthechurchinallitsmembersuntotherulersofit,inthedischargeoftheirofficeandduty,isthebestmeansofitsedification,andthechiefcauseoforderandpeaceinthewholebody.2. An assumption of right and power by any to rule over the church,withoutevidencingtheirdesignandworktobeawatchingforthegoodoftheir souls, is pernicious unto themselves and ruinous unto the churchitself. 3. They who do attend with conscience and diligence unto the

dischargeoftheworkoftheministrytowardstheirflocks,committedinan especialmannerunto their charge,haveno greater joyor sorrow inthisworldthanwhataccompaniesthedailyaccountwhichtheygiveuntoChristofthedischargeoftheirdutyamongstthem,astheirsuccessfallsout to be. 4.Muchof the life of theministry andbenefit of the churchdepend on the continual account given unto Christ, by prayer andthanksgiving,ofthestateofthechurchandsuccessofthewordtherein.

VER.20,21.—1.WhenwemakeapplicationtoGodforanyespecialgraceormercy,itisourdutytodirectandfixourfaithonsuchnames,titles,orpropertiesofGod,aswhereunto thatgracedothparticularly relate,andfromwhenceitdothimmediatelyproceed.2.IfthisbethetitleofGod,ifthisbehisglory,thatheistheGodofpeace,howexcellentandgloriousisthatpeace fromwhencehe issodenominated,—which isprincipally thepeacewhichwehavewithhimselfbyJesusChrist!3.Aseverythingthatiseviltomankind,withinthemandamongstthem,bothwithreferencetothings temporal and eternal, proceeds from our original loss of peacewithGodbysin,andbytheenmitywhichensuedthereon;sopeace,onthe other side, is comprehensive of all kinds of good, both here andhereafter:andGodbeingstyledtheGodofpeace,declareshimtobetheonlyfountainandcauseofallthatisgoodtousineverykind.4.Allthework of God towards Jesus Christ respected him as the head of thechurch,asourLordandSaviour.5.Thesafety,security,andconsolationofthechurch,muchdependonthisgreatnessofitsShepherd.6.OnthisrelationofChrist to thechurch it livesand ispreserved in theworld.7.ThebringingbackofourLordJesusChrist,astheShepherdofthesheep,fromthestateofthedead,throughthebloodofthecovenant,isthegreatpledge and assurance of peacewithGod, or the effecting of that peacewhichtheGodofpeacehaddesignedforthechurch.8.ThereductionofChristfromthedeadbytheGodofpeace,isthespringandfoundationofalldispensationsandcommunicationsofgracetothechurch,orofalltheeffects of the atonement and purchase made by his blood. 9. All legalsacrificesissuedinbloodanddeath;therewasnorecoveryofanyofthemfrom that state. 10. There is, then, a blessed foundation laid of thecommunicationofgraceandmercytothechurch,totheeternalgloryofGod.

VER.22.—Whenministerstakecarethatthewordwhichtheydeliverisaword tending unto the edification and consolation of the church, theymaywithconfidencepresstheentertainmentofitbythepeople,thoughit should contain things someway grievous to them,by reasonof theirweaknessorprejudices.

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An Exposition of the Epistle to the Hebrews, Vol. 2, by John Owen,Copyright©2019

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