iOO

•fS

;C\J

-co

TREATISE

oir

CHRISTIAN DOCTRINE,

COMPILED

FROM THE HOLY SCRIPTURES ALONE;

BY

JOHN MILTON.

TRANSLATED FROM THE ORIGINAL

*— V

BY

CHARLE&.R. SUMNER, M. A.

LIBRARIAN AND HISTORIOGRAPHER TO HIS MAJESTY, AND PREBENDARY OF CANTERBURY.

FROM THE LONDON EDITION.

VOLUME I.

BOSTON.

PUBLISHED BY CUMMINGS, JIILLIARD, AND CO RICHARDSON AND LORD —

CHARLES EWER— CROCKER AND BREWSTER— TIMOTHY BKDLINCiTON — R. P. AND C. WILLIAMS.

1825.

rrr§:

lie

' t;- IWUDGE:

I,

From the University Press— By Ililliard & Metcali.

TO THE

KING S MOST EXCELLENT MAJESTY.

SIRE, *

In obedience to Your Majesty's gracious com mand, I have executed a Translation of the recently discovered theological treatise of MILTON, which I have now the honour of laying most humbly at Your Majesty1* s feet.

With every sentiment of gratitude and attach. nent, I have the honour to be,

SIRE,

Your Majesty's most humble servant, and dutiful subject,

CHARLES R. SUMNER.

Windsor, June 25, 1825.

^ y / / • *

& , *,«

C" 1 0"£ - vivr<\*k**Jbv | -

- (A Y (^e^L. (

^ V <*W^ (k

i

/

v

y* «j

I

f w/ Ln-a.nae.lio

'4£<&kzr—tt w

11

y&Kbts

tf

yvntct

udv&ftcrrttL

PRELIMINARY OBSERVATIONS,

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

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

" The Councell resumed the debate upon the report made from the Committee of the Councell to whom it was referred

VI

to consider of the establishment of the Councell's contin gencies.

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

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

" For the Fee of Mr Phillip Medows, } per annum. Secretary for the Latine Tongue, > £200 00'* after the rate of }

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

*The Orders of the Council of State during- the Interregnum, brought to light and arranged by the industry of Mr. Lemon, form one of the most interesting series of documents relative to English History at present in existence. They contain the daily transactions of the executive government in England from 1648-9 to September 1658, and are particularly valuable from the period of the dissolution of the Long- Parliament in 1653, to the death of Cromwell in September 1658; as during the greater part of that time the Council of State, under the Protector, combined both the executive and legislative functions of government, and as these books are the authentic, but hitherto un known records of their daily proceedings. It is greatly to be desired that the attention of the Record Commissioners should be drawn to

Vll

It is mentioned by the biographers of Milton (Toland's Life of John Milton, p. 148, 12rno. Lon don, 1699 ; Newton's Life of Milton, Vol. I. p. xl. and Ixiii. 8vo. London, 1757 ; Symmons's Life of Milton, appended to his edition of the Prose Works, Vol. VII. p. 500, London, 1806) that about the time when he was thus released from public business, he entered upon the composition of three great works, more congenial to his taste than the employments in which he had been recently engaged, and fitted to occupy his mind under the blindness with which he had been afflicted for nearly three years. The works commenced under these circumstances were Paradise Lost, a Latin Thesaurus, intended as an improvement on that by Robert Stephens, and a body of Divinity compiled from the Holy Scriptures, « all which,' ac cording to Wood (Fasti Oxonienses, Part I. 1635, col. 486, edit. 1817) ' notwithstanding the several troubles that befel him in his fortunes, he finished af ter His Majesty's Restoration.' After enumerating the works of Milton then published, Wood says ; 6 These I think are all the things he hath yet extant ; those that are not, are a Body of Divinity, which my friend (Aubrey) calls Idea Theologian, now, or at least lately, in the hands of the author's acquaint ance, called CYRTACK SKINNER, living in Mark Lane, London ; and the Latin Thesaurus, in those of ED WARD PHILIPPS, his nephew.'

these valuable documents, and perhaps it might be advisable that a fair transcript of them should be made, under their sanction, to guard against loss or damage by any accident which may happen to the originals.

Vlll

In allusion to the work which is thus called by Wood, on the authority of Aubrey, Idea Theologia, Toland has the following passage : < He wrote like wise a System of Divinity, but whether intended for public view, or collected merely for his own use, I cannot determine. It was in the hands of his friend CYRIACK SKINNER, and where at present is uncer tain.'* Dr. Symmons also says, in a note, Vol. VII. p. 500 : ' An answer to a libel on himself, and a sys tem of Theology, called, according to Wood, Idea Theologize, are compositions of Milton which have been lost. The last was at one time in the hands of Cyriack Skinner, but what became of it afterwards has not been traced.'

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

It is observable that neither Wood, nor any of the subsequent biographers of Milton, have mentioned the language in which his theological treatise was

* Life, p. 148.

IX

written. To prefix a learned title to an English composition would be so consistent with Milton's own practice, as well as with the prevailing taste of his age, that the circumstance of Aubrey's ascribing to it a Latin name affords no certain proof that the work itself was originally written in that language. In the latter part of the year 1823, however, a Latin manuscript, bearing the following title, JOANNIS MILTONI ANGLI DE DOCTRINA CHRISTIANA, Ex SA*

CRIS DUNTAXAT LIBRIS PETITA, DlSQUlSITIONUM Ll-

BRI DUO POSTHUMI, was discovered by Mr. Lemon, in the course of his researches in the Old State Pa per Office situated in what is called the Middle Trea sury Gallery, Whitehall. It was found in one of the presses, loosely wrapped in two or three sheets of printed paper, with a large number of original let ters, informations, examinations, and other curious records relative to the Popish plots in 1677 and 1678, and to the Rye House plot in 1683. The same par cel likewise contained a complete and corrected copy of all the Latin letters to foreign princes and states written by Milton while he officiated as Latin Secre tary ; and the whole wras enclosed in an envelope superscribed, l To Mr. Skinner, MerchlS The ad dress seems distinctly to identify this important man uscript with the work mentioned by Wood, though an error has been committed, either by himself or his informant, with respect to its real title.

Mr. Cyriack Skinner, whose name is already well known in association with that of Milton, appears,

b

from a pedigree communicated by James Pulmaii, Esq., Portcullis Poursuivant at Arms, to have been the grandson of Sir Vincent Skinner or Skynner, knight, whose eldest son and heir, William Skjnner, of Thornton College in the County of Lincoln, Esq., married Bridget, second daughter of Sir Edward Coke, knight, Chief Justice of England.* The affinity between Cyriack Skinner and this distin guished ornament of the English Bar, is thus alluded to by Milton in his 21st Sonnet :

To CYRIACK SKINNER.

Cyriack, whose grandsire, on the royal bench Of British Themis, with no mean applause Pronounc'd, and in his volumes taught, our laws,

Which others at their bar so often wrench ;

* William Skynner, of; Thornton College in the County of Lin coln, Esq. Son and Heir of Sir Vincent Skynner, Knt. \Viii dated August 3, 1627, proved Februa* ry 1, 1627-8.

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

Will (in which she is de scribed of Thornton College, widow,) dated Sept. 26, 1648, proved June 18, 1653, by her son Cyriack Skynnerr Executor.

1	|	i I I
Edward Skynner of~ Thornton College aforesaid, Esq. son Hiiri heir, 1648.	=Ann, daughter of Sir Wm. Went- worth, Knt. of Ashby Puero-	William Skyn ner second son 1634, named in 1648 and iu	Cyriack Skynner, 3d= son 1634- named in 1657, of the Parish of St. Martin in the	=Bridget living 1634. Elizabeth wife of Philip Weslid of
Will dated May	rum in Com.	1657.	Fields, where he was	Grimsby in Com.
20, 1657, proved Sept. 11 follow ing.	Line. Grandfa ther of Thos. Earl of Straf-		buried Aug. 8, 1700. Administration of his effects granted to his	Line. 1643. Theophila, married
	ford.		Daughter, August 20,	1648.
	Exr. 1657.		1700.
Edward Skynner Daughters 1057. 1657.		Annabella Skynner 1700.

XI

To-day deep thoughts resolve with me to drench In mirth that, after, no repenting draws ; Let Euclid rest, and Archimedes pause,

And what the Swede intends, and what the French.

To measure life learn thou betimes, and know Toward solid good what leads the nearest way ; For other things mild Heav'n a time ordains,

And disapproves that care, though wise in show, That with superfluous burden loads the day, And, when God sends a cheerful hour, refrains.

All the biographers of Milton have mentioned that Cyriack Skinner was his favourite pupil, and subse quently his particular friend. Wood incidentally notices him in speaking of the well-known club of Commonwealth's men, which used to meet in 1659 at the Turk's Head in New Palace Yard, Westmin ster. ' Besides our author (James Harrington) and H. Nevill, who were the prime men of this club, were Cyriack Skinner, a merchant's son of London, an ingenious young gentleman, and scholar to Jo. Milton, which Skinner sometimes held the chair, Major John Wildman,' &c. &c.* Wood further says that ' the discourses of the members about government, and ordering a commonwealth, were the most ingenious and smart that were ever heard ; for the arguments in the Parliament House were but flat to them.' They were fond, it appears, of proposing models of democratical government, and at the dis solution of the club in February, 1659, at which time the secluded members were restored by General

* Fasti Oxonienscs, Life of Mr. James Harrington, 389.

Xll

Monk, 'all their models,' Wood says, 'vanished/ These models are not now of common occurrence, but two of them are in the possession of the Rev. Henry J. Todd, from whom the following information respecting them is derived. One is entitled < A Modell of a Democraticall Government, humbly tendered to consideration by a friend and well-wisher to this Commonwealth,' 4to. London, 1659. The title of the other is ' Idea Democratica, or a Commonweal Platform,' 4to. London, 1659. Both consist of a very few leaves only, and neither are enumerated by Wood among Harrington's pieces. Mr. Todd sup poses with much probability, that as the chair was often taken by the ingenious young gentleman, as W7ood terms Skinner, he was concerned in the pub lication of these antimonarchical curiosities. Care however must be taken not to confound him with another individual of the same name, who likewise took a part against the crown in the politics of the day ; viz. Augustine Skinner, one of the small Rump Parliament of ninety members in 1659. It was probably the latter who belonged to the Committee appointed by the House to consider all orders, &c. touching absent, that is, the secluded members ; in which Committee is the leader of the Rota Club, ' Sir James Harrington,' as he was then usually called, though not knighted. Harrington is the fifth in the list of the Committee, and 'Mr. Skinner' the twelfth.*

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

Xlll

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

" 1649. JVew. 12. Ordered— That Sir John Hippesley be spoken to, that Mr. Milton may be accom modated with the Lodgings that he hath at Whitehall."

•* 1649. JVor. 19. That Mr. Milton shall have the

Lodgings that were in the hands of Sir John Hippesley, in Whitehall, for his accommodation, as being Secretary to the Councell for Forreigrie Languages."

"1650, June, 14. That Mr. Milton shall have a

warrant to the Trustees and Contractors for the sale of the King's goods, for the furnishing of his Lodgings at Whitehall with spme Hangings."

XIV

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

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

To the Trustees and Contractors for the Sale of the late King's Goods.1

" 1651. April 10. Ordered That Mr. Vaux bee sent un to, to lett him know that hee is to forbeare the removeing of Mr. Milton out of his Lodgings at Whitehall, until Sir Henry Mildmay and Sir Gilbert Pickering shall have spoken with the Committee concern ing that businesse."'

" 1651. June 11. That Lieutenant Generall Fleetwood,

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

About a year after Skinner had thus become the neighbour of Milton, the latter addressed to him that

XV

beautiful sonnet on the loss of his sight, which, in consequence of the allusion contained in it to the Defence of the People, was not published till twenty years after the author's death.

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

To outward view, of blemish or of spot,

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

Or man, or woman. Yet I argue not

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

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

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

This thought might lead me through the world's vain

mask Content, though blind, had I no better guide.

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

XVI

In the absence of all positive evidence on this sub ject, it is due to the sagacity of Mr. Lemon to state the satisfactory conjecture originally formed by that gentleman, which subsequent discoveries have almost converted into a moral certainty. From the decided republican principles which Cyriack Skinner was well known to have adopted, it is not improbable that he was suspected of participating in some of the nu merous political conspiracies which prevailed during the last ten years of the reign of Charles the Second, and that his papers were seized in consequence. Sup posing this step to have been taken, the Milton man uscript would have come officially, with the other sus pected documents, into the possession either of SIR JOSEPH WILLIAMSON, or SIR LEOLINE JENKINS ; who held successively the office of Principal Secre tary of State for the Southern or Home Department, during the whole of the period alluded to, that is, from 1674 to 1684. It was at this time the custom for the Secretaries, on retiring from office, to remove with them the public documents connected with their respective administrations ; but both these distin guished statesmen, from a conviction of the incon venience of a practice which has since been disused, bequeathed their large and valuable collections of manuscripts to His Majesty's State Paper Office. It was in the course of examining these papers for the purpose of arranging them in chronological order, and of forming a catalogue raisonne of their contents, that the identical manuscript came to light, of which

XV11

the public, by His Majesty's gracious command, is

now in possession.*

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

Paris March 15 — 77. 4 Sir

I have clef (delivered) Dr. Barrow's letter to Mr. Skinner, before witnesse, as you desired. I found him much surprised, and yet at the same time slighting any constrain ing orders from the Superiour of his Colledge, or any bene-

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

C

XVlll

fit he expected thence, but as to Milton's Workes he intended to have printed, (though he saith that part which he had in M. S. S. are noe way to be objected agt . either with regard to Royalty and Government) he hath desisted from the cau sing them to be printed, having left them in Holland, and that he intends, notwithstanding the College sumons, to goe for Italy this summer. This is all I can say in that affaire.

You have herein all our newes.

I am Sr,

Your most faithfull obt. Servt.

W. PERWICH. For Wm. Bridgman, Esq.

Secry to the Right Honble. M . Secry Williamson, att Court."

On this letter Mr. Lemon submits the following

o

reasoning, which it is right to state in his own lan guage :

6 From the words in the preceding letter, " Supe- riour of his Colledge," it evidently appears that Mr. Skinner, who at that period is thus proved to have had unpublished manuscripts of Milton in his posses sion, was a member of some Catholic religious or der ; and it is a very curious and interesting fact, which strongly corroborates the preceding conjecture, that in the original deposition of Titus Gates (which actually lay on the parcel containing the posthumous work of Milton when it was discovered) signed by himself, and attested by Sir Edmund Bury Godfrey, on the 27th of September, 1678, a few days only before his mysterious murder, and also signed by Dr.

XIX

Ezrael Tonge, and Christopher Kirkby, the name of MR. SKINNER is inserted as A BENEDICTINE, in the list given in by Titus Gates of the persons implicated in the Popish plot of 1678.'

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

XX

On the whole, therefore, it seems most probable, that the Benedictine Skinner, if an immediate con nexion of this family, was William, the second son of William and Bridget, and elder brother of Cyri- ack ; a conjecture rendered more likely from the fact that no will of this individual is registered, nor is any record of him mentioned after 1657, when his elder brother died. Cyriack, aware of the suspicion to W7hich he was liable as the friend of Milton, as well as on account of his own political character, might naturally conceive that his papers would be safer in the hands of his brother, out of the kingdom, than in his own custody ; and the government having been informed by Mr. Perwich of their concealment in Holland, perhaps obtained possession of them through their emissaries, while Skinner was travelling in Italy, according to his design mentioned in the letter to Mr. Bridgeman.

i

There seems no reason, however, why the words ' Superiour of his Colledge ' should not apply with as much propriety to the head of a Protestant as of a Roman Catholic Society. Dr. Isaac Barrow, Master of Trinity College, Cambridge, did not die till May 1677, two months after the date of Per- wich's letter, and in the register of that College the following entries occur : 'Oct. 2, 1674. Daniel Skinner juratus et admissus in socium minorenu' — 'May 23d, 1679. Daniel Skinner juratus et admissus in socium majorem.' From the unusual interval be tween the first and second admission, which ordinarily

XXI

does not exceed a year and a half, as well as from the day, May 23, the regular day for the admission of major Fellows being in July, it is evident that his advance to the latter rank took place under some ex traordinary circumstances. If he was the Skinner mentioned in Perwich's letter, it may be supposed that his contumacious absence retarded his rise in the College, and that his continuance in his fellowship, and subsequent election as major Fellow, is to be as cribed to the leniency of the Society. That the Skinner alluded to was not a Catholic may be infer red from his having gone to Holland, which does riot seem the most obvious place of refuge for a Catholic emigrant ; as also from the manner in which he speaks of Milton's manuscript \vorks, especially if, as is probable, in describing them as " no way to be ob jected against either with regard to royalty and gov ernment," he intended to have added, " or with re gard to religion," " church polity," or something similar, which by an oversight was omitted ; for he can hardly have meant to write " royalty or govern ment," there being little or no difference between the terms, in the sense in which the writer would have used them. Nor is it likely that a member of a Catholic religious order wrould have entertained the design of publishing such works.

The manuscript itself consists of 735 pages, closely written on small quarto letter paper. The first part, as far as the 15th chapter of the first book, is in a small and beautiful Italian hand ; being evidently a

XX11

corrected copy, prepared for the press, without inter lineations of any kind. This portion of the volume, however, affords a proof that even the most careful transcription seldom fails to diminish the accuracy of a text ; for although it is evident that extraordinary pains have been employed to secure its legibility and correctness, the mistakes which are found in this part of the manuscript, especially in the references to the quotations, are in the proportion of 14 to 1 as com pared with those in the remaining three-fifths of the work. The character is evidently that of a female hand, and it is the opinion of Mr. Lemon, whose knowledge of the hand-writings of that time is so extensive that the greatest deference is due to his judgement, that Mary, the second daughter of Milton, was employed as amanuensis in this part of the volume. In corroboration of this conjecture, it may be remarked that some of the mistakes above alluded to are of a nature to induce a suspicion that the transcriber was merely a copyist, or, at most, only imperfectly acquainted with the learned languages. For instance, in p. 19, 1. 17, of the Latin volume, the following quotation occurs : Heb. iv. 13. omnia sunt nuda, et ab intimo patentia oculis ejus ; where in the manuscript the word patientia is substituted for patentia. This might have been supposed an acci dental oversight, occasioned by the haste of the writer ; but on turning to the Latin Bible of Junius and Tremellius, which Milton generally uses in his quotations, it will be found that the same error occurs in the edition printed at Geneva, 1630, but not in

xxm

that printed at London, 1593. This not only seems to fi\ the precise edition of the Bible from which the texts were copied, but, considering that the mistake is such as could hardly fail to be corrected by the most careless transcriber, provided he understood the sentence, affords a strong presumption that the writer possessed a very moderate degree of scholarship. On the other hand, a great proportion of the errors are precisely such as lead to a supposition that the amanu ensis, though no scholar, was to a certain degree ac quainted with the language verbally ; inasmuch as they generally consist, not of false combinations of letters, but of the substitution of one word for another of nearly similar sound or structure. Of this kind are glorice for gratice, corruentem for cor autem, nos for non, in jus for ejus, re for rex, imminuitur for in- nuitur, in quam for inquam, iniquam for inquam, assimulatus for assimilatus, alienee tuce for alienates , ccelorum for ccecorum, decere for docere, explorentur for explerentur, examinatis for exanimatis. juraverunt for jejunarunt, errare for orare, &c. &c. Faults of this description, especially considering that very few occur of a different class, and taken in connexion with the opinion of Mr. Lemon stated above, will perhaps remind the reader of a charge which, as Mr. Todd notices, has been brought against the paternal conduct of Milton ; * I mean his teaching his children to read and pronounce Greek and several other lan guages, without understanding any but English^* This at least is certain, that the transcriber of this

* Some Account of the Life and Writings of Milton. Vol. I. p. 161.

XXIV

part of the manuscript was much employed in Mil ton's service ; for the hand- writing is the same as appears in the fair copy of the Latin letters, discov ered, as has been mentioned, in the press which con tained the present treatise.*

* It is desirable that a new edition of these letters should be published from this corrected manuscript. The text appears to differ in many instances from that of our present editions, and from the following- printed advertisement, which was found in the same parcel, there can be no doubt that the collection had been carefully revised by the author or his friends, and was prepared for publication. It was intended to have been committed to the press in Holland, and was therefore probably among1 the papers which Skinner had left in that country. The advertisement itself is curious, as containing an indignant remon strance against the conduct of some dishonest bookseller who had obtained a surreptitious copy of the letters, and published them in an incorrect shape.

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

XXV

The remainder of the manuscript is in an entirely different hand, being a strong upright character, sup posed by Mr. Lemon to be the hand-writing of Ed ward Philipps, the nephew of Milton. This part of the volume is interspersed with numerous interlinea tions and corrections, and in several places with small slips of writing pasted in the margin. These correc tions are in two distinct hand-writings, different from the body of the manuscript, but the greater part of them undoubtedly written by the same person who transcribed the first part of the volume. Hence it is probable that the latter part of the MS. is a copy transcribed by Philipps, and finally revised and cor rected by Mary and Deborah Milton from the dicta tion of their father, as many of the alterations bear a strong resemblance to the reputed hand-writing of Deborah, the youngest daughter of Milton, in the manuscripts preserved in the Library of Trinity Col lege, Cambridge ; who is stated by Wood (Fasti Oxonienscs, Part I, 1635. col. 483.) to have been ' trained up by her father in Latin and Greek, and made by him his amanuensis.' A lithrographic fac simile has been taken of two of the Sonnets in the Trinity manuscript, and is prefixed to this volume, by the permission of the Master and Seniors of that Society. The other plate is an accurate representa tion of the three hand-writings alluded to in the pre ceding statement.

Independently, however, of other considerations, the readers of the volume now published will find the d

XXVI

best proofs of its authenticity in the resemblance of its language and opinions to 7he printed works of Milton. Some striking specimens of this agreement are frequently given in the notes, and these illustra tions might have been multiplied to a much greater extent, had it not seemed desirable, on account of the bulk of the volume, only to select such as were most, remarkable for similarity of style or sentiments.

It must be acknowledged that the disqualifications of Milton for such a work as the present, were neither few nor unimportant. They were owing partly to the unhappy circumstances of the period at which he lived, and partly to that peculiar disposition of mind which led him to view every surrender of individual opinion, whether in morals or politics as an infringe ment on the rights of natural liberty. In his time power was abused, under pretence of religion, in a degree to which, happily for genuine Christianity, the ecclesiastical annals can scarcely afford a parallel; and the universal prevalence of an intolerant spirit, from which his own connexions as well as himself had suffered severely, disposed him to look with an un favourable eye, not only upon the corruptions, but on the doctrine itself and discipline of the church. His father had been disinherited for embracing the Protestant faith. He himself had been brought up under a Puritan who was subsequently obliged to leave England on account of his religious opinions, Thomas Young of Essex, one of the six answerers of Hall's Humble Remonstrance. Hence there is some

XXV11

foundation for the remark of Hayley, that Milton ' wrote with the indignant enthusiasm of a man re senting the injuries of those who are most entitled to his love and veneration. The ardour of his affections conspired with the warmth of his fancy to inspire him with that puritanical zeal which blazes so intensely in his controversial productions.' * Thus it was that, like Clarke, though on different grounds, he was biassed against the authority of the church, and pre disposed by the political constitution of his mind to such unbounded freedom as can hardly consist, as has been truly said, with any established system of faith whatever.f His love of Christian liberty began indeed to manifest itself at a very early period of his life, for though destined to the church from his child hood, he refused to enter it from a religious scruple, thinking that < he who took orders must subscribe slave.'

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

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

f Bp. Van Mildert's Review of Waierland'a Life and Writings. Works, I. 48.

XXVlll

bis early studies. In his Apology for Smectymnuus lie speaks of the ' wearisome labours and studious watchings wherein he had spent and tired out almost a whole youth. '* Again ' care was ever had of me with my earliest capacity, not to be negligently train ed up in the precepts of Christian religion.' In his treatise on education he mentions his 4 many studious and contemplative years altogether spent in the search of religious and civil knowledge,' to which allusion is again made with much feeling in the Defensio Secunda pro Populo Anglicano.\ He was a pro ficient in the Hebrew tongue, which he strongly re commends should be gained ' at a set hour,' that the Scriptures may be ' read in their own original. '{ His own knowledge of this language was probably ac quired in his early youth, for in a letter to Young, written in 1625, he thanks him for his acceptable present of a Hebrew Bible ; ' Biblia Hebraea, per- gratum sane munus tuurn, jampridem accepi.'^ Au brey and others, who obtained their information from his widow, have related that as long as he lived it was his custom to begin the day with hearing a portion of the Hebrew Scriptures, which a person was employed to read to him ; and during every period of his life his Sundays were wholly devoted to theology. The importance which he attached to these pursuits is fur ther confirmed by what Birch relates of the system pursued by him with his pupils. < The Sunday's work for his pupils was for the most part to read a

* Prose Works, I. 208. f Ibid. I. 225, 274. V. 199, 230, 233.

tlbid. I. 281. § Ibid. VI. 110.

XXIX

Chapter of the Greek Testament, and hear his ex position of it. The next work after this was to write from his dictation some part of a system of divinity which he collected from the most eminent writers upon that subject, as Amesius, Wollebius, &c.'* Some account of the treatises to which he is said to have been indebted for this compilation, will be found in vol. II. p, 328.

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

.... Be it less or more, or soon or slow, It shall be still in strictest measure even

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

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

The pious language in which, at a later period of his life, he speaks of his blindness, is not more af fecting as a display of the mental consolations where by he was supported under his personal infirmities, than it is characteristic of his religious feelings.

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

XXX

* Sic denique habento ; me sortis meae neque pigere neque poenitere ; immotum atque fixiim in sententia perstare ; Deum iratum neque sentire neque habere ; immo maximis in rebus clernentiam ejus et benignita- tem erga me paternam experiri atque agnoscere ; in hoc praesertim, quod solante ipso atque animum con- firmante in ejus divina voluntate acquiescam ; quid is largitus mihi sit quam quid negaverit saepius cogitans : postremo nolle me cum suo quovis rectissime facto facti mei conscientiarn permutare, aut recordationem ejus gratam mihi semper atque tranquiilarn deponere. Ad caecitatem denique quod attinet, malle me, si ne- cesse est, meam, quam vel suam, More, vel tuam. Vestra imis sensibus immersa, ne quid sani videatis aut solidi, mentem obcaecat : mea, quam objicitis, colorem tantummodo rebus et superficiem demit ; quod verum ac stabile in iis est contemplation! men tis non adimit. Quam multa deinde sunt quae videre nollem ; quam multa quae possem, libens non videre ; quam pauca reliqua sunt quae videre cupiam ! Sed neque ego caecis, afflictis, moerentibus, imbecillis, tametsi vos id miserum ducitis, aggregari me discru- cior ; quandoquidem spes est eo me propius ad mise- ricordiam summi Patris atque tutelam pertinere. Est quoddam per imbecillitatem, praeeunte apostolo, ad maximas vires iter : sim ego debilissimus, dummodo in mea debilitate immortalis ille et melior vigor eo se efficacius exerat ; dummodo in meis tenebris divini vultus lumen eo clarius eluceat : turn enim infirmissi- mus ero simul et validissimus, caecus eodem tempore et perspicacissimus ; hac possim ego infirmitate con-

XXXI

summari, hac perfici, possim in liac obscuritate sic ego irradiari. Et sane hand ultima Dei cura cseci sumus ; qui nos, quo minus quicquam aliud praeter ipsum cernere valernus, eo clementius atque benigni- us respicere dignatur. Vae qui illudit nos, vse;:qui laedit, execratione publica devovendo : nos ab injuriis hominum non modo incolumes, sed pene sacros divina lex reddidit, divinus favor ; nee tarn oculorum hebe- tudme, quam coelestium alarum umbra has nobis fe- cisse tenebras videtur, factas illustrare rursus interiore ac longe pnestabiliore lumine hand raro solet.'*

Again, in the second book of The Reason of Church Government, a passage occurs of singular beauty, which shows how devotedly the author was attached to the illustration of sacred subjects, whether in works of imagination, or of pure reasoning. < These abilities, wheresoever they be found, are the inspired gift of God rarely bestowed, but yet to some (though most abuse) in every nation ; and are of power, be side the office of a pulpit, to inbreed and cherish in a great people the seeds of virtue and public civility. to allay the perturbations of the mind, and set the affections in right tune ; to celebrate in glorious and lofty hymns the throne and equipage of God's almightiness, and what he works, and what he suf fers to be wrought with high providence in his church ; to sing victorious agonies of martyrs and saints, the deeds and triumphs of just and pious nations doing valiantly through faith against the enemies of Christ; to deplore the general relapses of

* Defensio Secundapro Populo Jlnglicano. Prose Works, V. 216.

XXXll

kingdoms and states from justice and God's true worship. Lastly, whatsoever in religion is holy and sublime, in virtue amiable or grave, whatsoever hath passion or admiration in all the changes of that which is called fortune from without, or the wily subtleties and refluxes of man's thoughts from within ; all these things with a solid and treatable smoothness to paint out and describe; teaching over the whole book of sanctity and virtue, through all the instances of example, with such delight, to those especially of soft and delicious temper, who will not so much as look upon truth herself unless they see her elegantly dressed, that whereas the paths of honesty and good life appear now rugged and difficult, though they be indeed easy and pleasant, they will then appear to all men both easy and pleasant, though they were rugged and difficult indeed.'*

To these quotations another of a different kind may be not improperly added, as well on account of the eloquence of the passage, as in proof that the author's opinions respecting the Trinity were at one time different from those which are disclosed in the present treatise. ' Which way to get out, or which way to end I know not, unless I turn mine eyes, and with your help lift up my hands, to that eternal and propitious throne, where nothing is readier than grace and refuge to the distresses of mortal suppliants : and it were a shame to leave these serious thoughts less piously than the heathen were wont to conclude their

* Prose Works, L 120.

XXX111

graver discourses. Thou, therefore, that sittest in light and glory unapproachable. Parent of angels and men ! next thee I implore, omnipotent King, Re deemer of that lost remnant whose nature thou didst assume, ineffable and everlasting Love ! And thou, the third subsistence of divine infinitude, illumining Spirit, the joy and solace of created things ! one tripersonal Godhead ! look upon this thy poor and almost spent and expiring church; leave her not thus a prey to these importunate wolves, that wait and think long till they devour thy tender flock ; these wild boars that have broke into thy vineyard, and left the print of their polluting hoofs on the souls of thy servants. O let them not bring about their damned designs, that stand now at the entrance of the bottom less pit, expecting the watchword to open and let out those dreadful locusts and scorpions, to reinvolve us in that pitchy cloud of infernal darkness, where we shall never more see the sun of thy truth again, never hope for the chearful dawn, never more hear the bird of morning sing.'*

There is much reason for regretting that the prose works of Milton, where, in the midst of much that is coarse and intemperate, passages of such redeeming beauty occur, should be in the hands of so few read ers, considering the advantage which might be derived

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

XXXIV

to our literature from the study of their original and nervous eloquence. On their first appearance, indeed, they must inevitably have been received by some with indifference, by others with dislike, by many with resentment. The zeal of the author in the cause of the Parliament, and the bitter personality with which he too frequently advocates his civil and religious opinions, were not calculated to secure him a dis passionate hearing even from his most candid oppo nents. But in happier times, when it is less difficult to make allowance for the effervescence caused by the heat of conflicting politics, and when the judgement is no longer influenced by the animosities of party, the taste of the age may be profitably and safely recalled to those treatises of Milton which were not written to serve a mere temporary purpose. In one respect indeed they will be found to differ very mate rially from the work now published. The latter is distinguished in a remarkable degree by calmness of thought, as well as by moderation of language. His other writings are generally loaded with ornament and illustration bordering on the poetical, rather than the argumentative style, and such is the vehemence with which he pours out his opprobrious epithets against his antagonists, that he seems to exhaust the powers of language in the bitterness of his invective. These are the characteristics in particular of his earliest works, and especially of his declamations against More and Salmasius. The contrast which this volume presents is singular, and if, as is probable, it was composed during his declining years, it affords

XXXV

a pleasing picture of a mind softened by the influence of religious principle, and becoming gradually more tolerant of the supposed errors of others, as the period drew near when he must answrer for his own brfore an unerring tribunal. Milton pursues his plan, not indeed without an occasional sally against academical institutions and ecclesiastical privileges, but without a single glance at contemporaneous politics, or a single harsh expression against religious opinions at variance with his own. His language, even where the argu ments themselves are least convincing, is almost uni formly plain and temperate, and his metaphors are sparingly and judiciously introduced. It would seem as if he recognized the propriety, on so grave a sub ject as religion, of suffering his mind to pursue its contemplations undisturbed by the flights of that vivid fancy, to which, on the ordinary topics which em ployed his pen, he prescribed no limits.

Milton has shown a partiality in all his works, even on subjects not immediately connected with religion, for supporting his argument by the authority of Scrip ture. This practice, though agreeable to the spirit of his age, is not unfrequently carried to an extrava gant length ; as when he defends indiscriminate read ing by the examples of Moses, Daniel, and Paul, who were skilful in heathen learning.* To a theological treatise, however, illustrations of this kind properly belong ; and it is gratifying to see the unbounded imagination of Milton deferring, with the simplicity

* Areopagitica. Prose Works, I. 296.

XXXVI

of a Pascal, to « the infallible grounds of Scripture.'* 'Let us,' says he in the present wrork, 'discard rea son in sacred mattprs, and follow the doctrine of Holy Scripture exclusively. 'f Indeed its peculiar feature, in the opinion of the author, appears to have been its compilation from the Bible alone. Not that he under valued the Fathers, for in the course of his argument he alludes to the opinions of several, and frequently with commendation ; nor does he refuse to notice the criticisms of modern commentators, among W7hom Beza, whose interpretations he often follows, seems to have been an especial favourite. See especially his explanation of Rev. i. 4, 5. vol. I. p. 223. and of Philipp. iii. 15. vol. 1 1. p. 161. Even in the title of his work, how ever, he refers to the Bible as his sole authority, with an emphasis indicative of the importance he attached to this circumstance. The same particular is again prominently alluded to in the preface, where an in teresting account is given of the manner in which he qualified himself for the execution of his task. ' Whereas the greater part of those who have written most largely on these subjects, have been wont to fill whole pages with explanations of their own opinions, thrusting into the margin { the texts in support of their doctrine, with a summary reference to chapter and

* Prose Works, II. 71. f I. 115.

| Milton speaks in the most contemptuous terms of these ' marginal stuffings,' in The Reason of Church Government, &c. Prose Works, I. 123. See also An Apology for Smectymnuus, Ibid. 247. And else where he says of Prynne, that he may be known, by his ' wits lying ever beside him in the margin, to be ever besidq his wits in the text.* Likeliest Means to remove Hirelings, £c. III. 336. See also II. 241.

XXXV11

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

In the course of so long a work, embracing such a variety of topics, many opportunities would often occur for allusion to the politics of the times, in which religion bore so important a part. To have abstained from any reference to these subjects, is no ordinary proof of discretion in one who had dedicated his time and talents with such unwearied zeal to promote the objects of his party. Scarcely a sentence, however, will be found, in which local or temporary interests can be suspected of having influenced the mind of the author. Sometimes indeed he lays a stress on certain particulars, to which the subjects then in dis pute between the conflicting religious parties gave more importance than they now possess. The power of the keys, for instance, claimed by the Pope, was then a familiar topic of discussion. Hence he takes occasion to bring proof from Scripture, that the administration of ecclesiastical discipline is not com mitted exclusively to Peter and his successors, or to any individual pastor specifically, but to the whole particular church, whether consisting of few or of many members.* The subjects of Episcopacy and Covenants might have furnished him with opportuni ties not only of lashing the Royalists in general, but

* II. 205.

XXXV1H

of renewing those attacks which he had formerly directed so pertinaciously against King Charles him self. It may be worth while to contrast his manner of treating the subject of Covenants in his political tracts, with some corresponding remarks in the follow ing treatise. He says in his EiconoclasteS, ' Neither was the " covenant superfluous, though former engage ments, both religious and legal, bound us before ; " but was the practice of all churches heretofore in tending reformation. All Israel, though bound enough before by the law of Moses " to all necessary duties," yet with Asa their king entered into a new covenant at the beginning of a reformation : and the Jews after captivity, without consent demanded of that king who was their master, took solemn oath to walk in the commandments of God. All Protestant churches have done the like, notwithstanding former engage ments to their several duties.'* Compare with this passage the observations to the same effect, in the beginning of the chapter on Church-discipline in this work, where, although the events of his own times could not but have been present to his mind during the composition of a passage so similar, he neverthe less entirely abstains even from the remotest reference to them. ' It is a prudent as well as a pious custom, to solemnize the formation or re-establishment of a particular church by a public ivnevval of the covenant, as was frequently done in the reformations of the Jewish church, Dent. xxix. 1. The same took place Under Asa, Ezra, Neheimah, and others. So also,

* Prose Works, III. 28.

XXXIX

when an individual unites himself to a particular church, it is requisite that he should enter into a solemn covenant with God and the church to conduct himself in all respects, both towards the one and the other, so as to promote his own edification, and that of his brethren.'* Again, speaking of the penitential meditations and vows of Charles at Holmby, Milton says, in the same treatise which has been already quoted, ' It is not hard for any man who hath a Bible in his hands, to borrow good words and holy sayings in abundance ; but to make them his own, is a work of grace only from above, 'f A sentiment precisely similar occurs in this work, but not the most covert allusion is added which can recal to the mind of the reader the charge of insincerity formerly ad vanced against the unfortunate monarch in nearly the same language. He is equally cautious where he argues that marriage is only a civil contract, an opinion acted upon by his party during the Interreg num. In vol. II. p. 323. a favourable opportunity pre sented itself for inveighing against Archbishop Laud's consecration of churches, at that time one of the favourite topics of abuse among the Puritanical party, and probably alluded to in Paradise Lost :

God attributes to place

No sanctity, if none be thither brought

By men who there frequent, or therein dwell.

XL 836.

But neither in this place, nor in his remarks on the sauctification of the Sabbath, another of the contro-

* II, 202. I Prose Works, III. 69.

xl

verted subjects of his day, and not avoided by the author in his political writings (see Eiconoclastes, II. 405.) is a single expression employed which can expose him to the charge of substituting the language of the polemic for that of the divine, or of forgetting the calmness befitting the character of an inquirer after religious truth, to indulge in a second triumph over a political adversary.

Many doubts hitherto entertained respecting the real opinions of Milton on certain subjects are re moved by the present treatise, to which, as originally intended for a posthumous work, no suspicion of in sincerity can attach. Of all the charges indeed which private or political prejudice has created against the author, that of being a 'time-server,' according to the reproach of Warburton, seems to have been the least deserved. The honesty of his sentiments is sufficiently vindicated by the boldness with which he uniformly expressed them in times when freedom of speech was more than ordinarily dangerous, as well as by his consistent exposure of what he conceived to be erroneous, whether advocated by his own friends or by his opponents. Thus on discovering that ' new presbyter was but old priest writ large,' he resisted the encroachments of the presbyterians, as resolutely as he had before contributed to overthrow prelacy ; and, if it were necessary, his political independence might be no less successfully vindicated by adducing the spirited language which he addressed to Cromwell in the zenith of his power. He has however been

xli

charged with concealing his opinions on a subject of no less importance than Popery, and even of enter taining a secret inclination in its favour. This impu tation, considering the multifariousness of Milton's writings, may perhaps have received same colour from the silence which he generally observes with regard to the doctrines of the Church of Rome, although incidental phrases, sufficiently indicative of the sound ness of his Protestant principles, sometimes occur. See particularly his ' Treatise on true Religion ,' in which he recommends the study of the Bible to all classes of men, as the best preservative against Popery. His reason for not entering upon the sub ject more at large is assigned in the preface to the present work, and it is simply this, that the cause of Protestantism appeared to be so firmly established as to stand in no need of his services. He professed to employ his pen, as we learn from his own testimony,* only where, in his judgement, the good of his country or the interests of religion required it. Acting on this principle, he undertook successively to oppose episcopacy, to advocate the cause of liberty, of edu cation, and of a free press. But perceiving, as he tells us, that the strong holds of the reformed religion were sufficiently fortified, as far as they were exposed to danger from the Papists, he directed his attention to more neglected subjects, and exerted his talents in the defence of civil or of religious liberty. f Encour aged perhaps by this comparative silence, and pre-

* Defensio Secunda pro Populo Anglicano. Prose Works, V. 233. | Preface, p. 4.

f

xlii

suming on the supposed absence of additional written evidence to falsify his statement, Titus Gates did not scruple to accuse Milton of being a member of a Popish Club. ' The Popish lord is not forgotten, or unknown, who brought a petition to the late regicides and usurpers, signed by about five hundred principal Papists in England ; wherein was promised, upon condition of a toleration of the Popish religion here by law, their joint resolution to abjure and exclude the family of the Stuarts for ever from their undoubted right to the Crown. Who more disheartened the loyalty and patience of your best subjects than their confident scribblers, White and others? And MILTON was a known frequenter of a Popish club.' See the Address or Dedication to the King prefixed to ' A true Narrative of the Horrid Plot, &c. of the Popish party against the life of his Sacred Majesty, &c. By Titus Gates, D. D. folio, Lond. 1679.' This charge was subsequently copied into ' A History of all the Popish Plots, &c. from the first year of Elizabeth to this present year 1684, by Thos. Long, Prebendary of Exeter,' wrho says, p. 93. 'Milton was by very many suspected to be a Papist ; and if Dr. Gates may be believed, was a known frequenter of the Popish Club, though he were Cromwell's Secretary.' The evidence furnished by the present publication will show how improbable it is that Milton, who, even within the precincts of the Papal dominions, had been at so little pains to moderate his zeal for the reformed religion, as to be exposed to insult and personal danger in consequence of his known princi-

xliii

pies, should have consented to sit at the same secret council-board with his alleged confederates. See par ticularly vol. I. p. 321, on the marriage of priests; p. 429, on purgatory; vol. II. p. 128, &c. on tran- substantiation ; p. 136, on the sacrifice of the mass; p. 138, &c. on the five Papistical sacraments : p. 146, on the authority of the Roman pontiffs ; p. 177, on traditions ; p. 195, on councils.

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

Doubts have always been entertained as to the real sentiments of Milton respecting the second person of

xliv

the Trinity. Newton indeed is assiduous in praising his theological views, although he once so far quali fies his assertion, as to content himself with pronoun cing that Milton is ' generally truly orthodox.' War- ton however has acknowledged the justice of Mr. Gallon's remark on a memorable passage in Paradise Regained, (I. 161 — 167,) that not a word is there said of the Son of God, but what a Socinian, or at least an Arian, would allow. The truth is, that who ever takes the trouble of comparing with each other the passages referred to in the note below, will find real and important contradictions in the language of Milton on this subject.* That these contradictions should exist, will cease to appear extraordinary after a perusal of the chapter 4 On the Son of God ' in the ensuing pages. It is there asserted that the Son existed in the beginning, and was the first of the whole creation ; by whose delegated power all things were made in heaven and earth ; begotten, not by natural necessity, but by the decree of the Father, within the limits of time ; endued with the divine nature and substance, but distinct from and inferior to the Father ; one with the Father in love and unanimity of will, and receiving every thing, in his filial as well as in his mediatorial character, from the Father's gift. This summary will be sufficient to show that the opinions of Milton were in reality near ly Arian, ascribing to the Son as high a share of di vinity as was compatible with the denial of his self-

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

xlv

existence and eternal generation, but not admitting his co-equality and co-essentiality with the Father. That he entertained different views at other periods of his life, is evident from several expressions scat tered through his works. The following stanza oc curs in the ode on the morning of Christ's Nativity, written, according to Warton, as a college exercise at the age of twenty-one.

That glorious form, that light unsufferable,

And that far-beaming blaze of majesty,

Wherewith he wont at Heaven's high council-table

To sit the midst of Trinal Unity,

He laid aside, and here with us to be,

Forsook the courts of everlasting day,

And chose with us a darksome house of mortal clay.

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

the Father and God the Son ? Believe him now

for a faithful relater of tradition, whom you see such

* Of Reformation in England. Prose Works, I, 7.

xlvi

an unfaithful expounder of the Scripture.'* Whether Milton wonld have ceased to hold the doctrines es poused by him in his earlier years, had he lived subse quently to the times of Bishop Bull and of Water- land, it is now useless to conjecture. The pride of reason, though disclaimed by him with remarkable, and probably with sincere earnestness, formed a prin cipal ingredient in his character, and would have pre sented, under any circumstances, a formidable obsta cle to the reception of the true faith. But we may be permitted to regret that the mighty mind of Mil ton, in its conscientious, though mistaken search af ter truth, had not an opportunity of examining those masterly refutations of the Arian scheme, for which Christianity is indebted to the labours of those dis tinguished ornaments of the English Church.

With respect to the cardinal doctrine of the atone ment, the opinions of Milton are expressed throughout in the strongest and most unqualified manner. No attentive reader of Paradise Lost can have failed to remark, that the poem is constructed on the funda mental principle that the sacrifice of Christ was strict ly vicarious ; that not only was man redeemed, but a real price, ' life for life,' was paid for his redemption. The same system will be found fully and unequivo cally maintained in this treatise ; and much as it is to be regretted that it cannot be said, in the author's

* Prose Works, I. 72.

xlvii

own words elsewhere, of the Son of God as deline ated in the following pages, that

in him all his Father shone

Substantially express'd,

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

Milton's sentiments respecting the divine decrees are as clear, and perhaps as satisfactory, as can be expected on a subject in which it is wisest and safest to confess with the cautious Locke our inability to reconcile the universal prescience of God with the free agency of man, though we be as fully persuaded of both doctrines, as of any truths we most firmly assent to. His views may be thus summarily stated ; that every thing is foreknown by God, though not decreed absolutely. He argues that the Deity, hav ing in his power to confer or withhold the liberty of the will, showed his sovereignty in conceding it to man, as effectually as he could have done in depriving him of it ; that he therefore created him a free agent, foreseeing the use which he W7ould make of his liberty, and shaping his decrees accordingly, inasmuch as the issue of events, though uncertain as regards man, by reason of the freedom of the human will, is perfectly known to God, by reason of the divine prescience. This is, on the one hand, in direct opposition to the doctrine of the Socinians, that there can be no certain

xlviii

foreknowledge of future contingencies ; and on the other, to that of the Supralapsarians, that the Deity is the causal source of human actions, and conse quently that the decrees of God are antecedent to his prescience. In treating of the latter topic, Milton justly protests against the use of a phraseology when speaking of the Deity, which properly applies to finite beings alone.

There are other subjects, and particularly that of the Holy Spirit, to which the translator had wished to have adverted, had he not been warned, by the length to which the preceding observations have al ready extended, to abstain from further comment. He cannot however conclude these preliminary re marks, without acknowledging his obligations to W. S. Walker, Esq. Fellow of Trinity College, Cam bridge, who has not only discharged the greater part of the laborious office of correcting the press, but W7hose valuable suggestions during the progress of the work have contributed to remove some of its imperfections.

CONTENTS.

VOLUME I.

P»ffe

PREFACE 1

BOOK I. OF THE KNOWLEDGE OF GOD 11

CHAP. I.

» Of the Christian Doctrine, and the Number of its Divisions . . . ibid.

CHAP II.

Of God 16

CHAP. III.

Of the Divine Decrees 38

CHAP. IV.

» Of Predestination ' .... 56

CHAP. V. ; Of the Son of God . 103

CHAP. VI.

Of the Holy Spirit 201

CHAP. VII.

Of the Creation 227

CHAP. VIII. * Of the Providence of God, or of his General Government of the

Universe 201

CHAP. IX. Of the Special Government of Angels 285

g

1

CHAP. X.

Of the Special Government of Man before the Fall ; including the

Institutions of the Sabbath and of Marriage 296

CHAP. XI.

* Of the Fall of our first Parents, and of Sin 339

CHAP. XII.

* Of the Punishment of Sin 353

CHAP. XIII.

, Of the Death of the Body 361

CHAP. XIV.

*" Of Man's Restoration, and of Christ as Redeemer 382

CHAP. XV.

" Of the Functions of the Mediator, and of his threefold Office . . . 400

CHAP. XVI.

Of the Ministry of Redemption 410

CHAP. XVII. Of Man's Renovation, including his Calling 431

CHAP. XVIII. Of Regeneration . . 443

VOLUME II.

CHAP. XIX. Of Repentance 9

CHAP. XX. Of Saving Faith 17

CHAP. XXI. Of boing planted in Christ, and its effects 25

CHAP. XXII. Of Justification 36

CHAP. XXIII. Of Aloption ....'. ; . ''' 49

li

CHAP. XXIV.

Page Of Union and Fellowship with Christ and His Members ; wherein

is considered the Mystical or Invisible Church ......... 53

CHAP. XXV. Of Imperfect Glorification; wherein are considered tho Doctrines

of Assurance and Final Perseverance 58

CHAP. XXVI. Of the Manifestation of the Covenant of Grace, including- the Law

of God 75

CHAP. XXVII.

Of the Gospel, and of Christian Liberty 83 /

CHAP. XXVIil.

Of the External Sealing1 of the Covenant of Grace 112

CHAP. XXIX.

Of the Visible Church 141

CHAP. XXX.

Of thsH.-ily Scriptures m*$ 159

CHAP. XXXI.

Of Particular Churches . 180

CHAP. XXXII.

Of Church Discipline 201

CHAP. XXXIII.

Of Perfect Glorification ; including the Second Advent of Christ, the Resurrection of the Dead, and the General Conflagra tion 211

BOOK II.

OF THE SERVICE OF GOD 237

CHAP. I. Of Good Works ma.

CHAP. II. Of the Proximate Causes of Good Works 249

CHAP. III. Of the Virtues belonging to the Service of God 261

Hi

CHAP. IV.

Page

Of External Service

CHAP. V.

Of Oaths and the Lot 300

CHAP. VI.

Of Zeal 318

CHAP. VII. Of the Tims for Divine Worship; wherein are considered the

Sabbath, Lord's Day, and Festivals 326

CHAP. VIII. Of our Duties towards Man, and the general Virtues belonging

thereto 342

CHAP. IX. Of the first Class of Special Virtues connected with the Duty of

Man towards himself • • 352

CHAP. X. Of the second Class of Virtues connected with the Duty of Man

towards himself . 371

CHAP. XI.

Of the Duties of Man towards his Neighbour, and the Virtues com prehended under those Duties 375 ''

CHAP. XII. Of the Special Virtues or Duties which regard our Neighbour ... 389

CHAP. XIII. Of the second Class of Special Duties towards our Neighbour . . 395

CHAP. XIV. The second Class of Special Duties towards our Neighbour continued 416

CHAP. XV.

Of the Reciprocal Duties of Man towards his Neighbour; and spe cially of Private Duties 425

CHAP. XVI.

Of the remaining Class of Private Duties 438

CHAP. XVII. Of Public Duties towards our Neighbour ,...•••• 44»

JOHN MILTON,

TO ALL THE CHURCHES OF CHRIST,

AND TO ALL

WHO PROFESS THE CHRISTIAN FAITH THROUGHOUT THE WORLD, PEACE, AND THE RECOGNITION OF THE TRUTH,

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

SINCE the commencement of the last century, when religion began to be restored from the corruptions of more than thirteen hundred years to something of its original purity, many treatises of theology have been published, conducted according to sounder principles, wherein the chief heads of Christian doc trine are set forth sometimes briefly, sometimes in a more enlarged and methodical order. I think myself obliged, therefore, to declare in the first in stance why, if any works have already appeared as perfect as the nature of the subject will admit, I have not remained contented with them — or, if all my predecessors have treated it unsuccessfully, why their failure has not deterred me from attempting an undertaking of a similar kind. VOL. i. 1

If I were to say that I had devoted myself to the study of the Christian religion because nothing else can so effectually rescue the lives and minds of men from those two detestable curses, slavery and super stition,* I should seem to have acted rather from a regard to my highest earthly comforts, than from a religious motive.

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

If therefore I mention what has proved beneficial in my own practice, it is in the hope that others,

* ' Vota vestra et preces ardentissimas Deus, cum servitutis baud uno genere oppress! ad eum confugistis, benigne exaudiit. Qua? duo in vita hominum mala sane maxima sunt, et virtuti damnosissima, tyranriis et superstitio, iis vos gentium primos gloriose liberavit.' Pro Pop. tfnglican, Defeiis. ad finem. Milton's Prose Works, Symmons's Edition, Vol. V. p. 195.

t '. . . . What but unbuild

His living temples, built by faith to stand,

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

who have a similar wish of improving themselves, may be thereby invited to pursue the same method. I entered upon an assiduous course of study in my youth, beginning with the books of the Old and New Testament in their original languages, and going diligently through a few of the shorter sys tems of divines, in imitation of whom I was in the habit of classing under certain heads whatever pas sages of Scripture occurred for extraction, to be made use of hereafter as occasion might require. At length I resorted with increased confidence to some of the more copious theological treatises, and to the examination of the arguments advanced by the conflicting parties respecting certain disputed points of faith. But, to speak the truth with free dom as well as candour, I was concerned to discover in many instances adverse reasonings either evaded by wretched shifts, or attempted to be refuted, rather speciously than with solidity, by an affected display of formal sophisms, or by a constant recourse to the quibbles of the grammarians ; while what was most pertinaciously espoused as the true doctrine, seemed often defended, with more vehemence than strength of argument, by misconstructions of Scripture, or by the hasty deduction of erroneous inferences. Owing to these causes, the truth was sometimes as strenuously opposed as if it had been an error or a heresy — while errors and heresies were substituted

t

for the truth, and valued rather from deference to custom and the spirit of party, than from the au thority of Scripture.

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

After a diligent perseverance in this plan for sev eral years, I perceived that the strong holds of the reformed religion were sufficiently fortified, as far as it wras in danger from the Papists, — but neglected in many other quarters; neither competently strength ened with works of defence, nor adequately provided \vith champions. It was also evident to me, that, in religion as in other things, the offers of God were all directed, not to an indolent credulity, but to constant diligence, and to an unwearied search after truth ; and that more than I was aware of still re~

mained, which required to be more rigidly examined by the rule of Scripture, and reformed after a more accurate model. I so far satisfied myself in the prosecution of this plan as at length to trust that I had discovered, with regard to religion, what was matter of belief, and what only matter of opinion. It was also a great solace to me to have compiled, by God's assistance, a precious aid for my faith, — or rather to have laid up for myself a treasure which would be a provision for my future life, and would remove from my mind all grounds for hesitation, as often as it behoved me to render an account of the principles of my belief.

If I communicate the result of my inquiries to the world at large ; if, as God is my witness, it be with a friendly and benignant feeling towards mankind, that I readily give as wide a circulation as possible to what I esteem my best and richest possession, I hope to meet with a candid reception from all par ties, and that none at least will take unjust offence, even though many things should be brought to light which will at once be seen to differ from certain received opinions. I earnestly beseech all lovers of truth, not to cry out that the Church is thrown into confusion by that freedom of discussion and inquiry which is granted to the schools, and ought certainly to be refused to no believer, since we are ordered to prove all things, and since the daily progress of

the light of truth is productive far less of disturbance to the Church, than of illumination and edification. Nor do I see how the Church can be more disturbed by the investigation of truth, than were the Gentiles by the first promulgation of the gospel ; since so far from recommending or imposing anything on my own authority, it is my particular advice that every one should suspend his opinion on whatever points he may not feel himself fully satisfied, till the evi dence of Scripture prevail, and persuade his reason into assent and faith. Concealment is not my ob ject ; it is to the learned that I address myself, or if it be thought that the learned are not the best

^j

umpires and judges of such things, I should at least wish to submit my opinions to men of a mature and manly understanding, possessing a thorough knowl edge of the doctrines of the gospel ; on whose judgements I should rely with far more confidence, than on those of novices in these matters.* And whereas the greater part of those who have written most largely on these subjects have been wont to fill whole pages with explanations of their own opinions, thrusting into the margin the texts in sup port of their doctrine, with a summary reference to the chapter and verse ; I have chosen, on the con-

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

trary, to fill my pages even to redundance with quotations from Scripture, that so as little space as possible might he left for my own words, even when they arise from the context of revelation itself.

It has also been my object to make it appear from the opinions I shall be found to have advanced, whether new or old, of how much consequence to the Christian religion is the liberty not only of winnow ing and sifting every doctrine,* but also of thinking and even writing respecting it, according to our indi vidual faith and persuasion ;t an inference which will be stronger in proportion to the weight and im portance of those opinions, or rather in proportion to the authority of Scripture, on the abundant testimony of which they rest. Without this liberty there is neither religion nor gospel — force alone prevails, — by which il is disgraceful for the Christian religion to be supported. Without this liberty we are still en-

* l Sad it is to think bow that doctrine of the Gospel, planted by teachers divinely inspired, and by them winnowed and sifted from the chaff of over- dated ceremonies,' &ic. Of Reformation in England, Prose Works, I. 1.

t ' For me, I have determined to lay up as the best treasure and solace of a good old age, if God vouchsafe it me, the honest liberty of free speech from my youth, where I shall think it available in so dear a concernment as the Church's good.' The Reason of Church- Government urged against Prelaty* Prose Works, I. 116. 'To Protestants, therefore, whose common rule and touchstone is the Scripture, nothing can with more conscience, more equity, nothing more Protestantly can be permitted, than a free and lawful debate at all times by writing, conference, or disputation of what opinion soever, disputable by Scripture ; concluding that no man in religion is properly a heretic at this day, but he who maintains traditions or opinions not probable by Scripture, who for aught I know is the Papist only ; he the only heretic who counts all heretics but himself.' Treatise of Civil Power in Ecclesiasli. cal. Causes. Prose Works. III. 326..

8

slaved, not indeed, as formerly, under the divine law. but, what is worst of all, under the law of man, or to speak more truly, under a barbarous tyranny. But I do not expect from candid and judicious readers a conduct so unworthy of them, — that like certain un just and foolish men, they should stamp with the in vidious name of heretic or heresy whatever appears to them to differ from the received opinions, without trying the doctrine by a comparison with Scripture testimonies.* According to their notions, to have branded any one at random with this opprobrious mark, is to have refuted him without any trouble, by a single word. By the simple imputation of the name of heretic, they think that they have despatch ed their man at one blow. To men of this kind I answer, that in the time of the apostles, ere the New Testament was written, when ever the charge

* ' But we shall not carry it thus ; another Greek apparition stands jn our way, Heresy and Heretic ; in like manner also railed at to the people as in

a tongue unknown ...In apostolic time, therefore, ere the Scripture was

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

of heresy was applied as a term of reproach, that alone was considered as heresy which was at variance with their doctrine orally delivered, — and that those only were looked upon as heretics, who according to Rom. xvi. 17, 18. ' caused divisions and offences

contrary to the doctrine ' of the apostles ' serving

not our Lord Jesus Christ, but their own belly.' By parity of reasoning therefore, since the compila tion of the New Testament, I maintain that nothing but what is in contradiction to it can properly be called heresy.

For my own part, I adhere to the Holy Scriptures alone — I follow no other heresy or sect. I had not even read any of the works of heretics, so called, when the mistakes of those who are reckoned for or thodox,* arid their incautious handling of Scripture, first taught me to agree with their opponents whenev er those opponents agreed with Scripture. If this be heresy, I confess with St. Paul, Acts xxiv. 14. ' that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and the prophets' — to which I add, whatever is written in the New Testament. Any other judges or chief interpreters of the Christian be lief, together with all implicit faith, as it is called,

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

VOL. I. 2

10

I, in common with the whole Protestant Church, re fuse to recognize.*

For the rest, brethren, cultivate truth with brother ly love. Judge of my present undertaking according to the admonishing of the Spirit of God — and nei ther adopt my sentiments, nor reject them, unless ev ery doubt has been removed from your belief by the clear testimony of revelation. Finally, live in the faith of our Lord and Saviour Jesus Christ. Fare well.

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

A POSTHUMOUS TREATISE

ON THE

CHRISTIAN DOCTRINE,

COMPILED FROM THE HOLY SCRIPTURES ALONE I TN TWO BOOKS:

BY

JOHN MILTON.

BOOK I.

CHAPTER I.

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

_l HE Christian Doctrine is that divine revelation disclosed to all ages by Christ (though he was not known under that name in the beginning) con cerning the nature and worship of the Deity, for the promotion of the glory of God, and the salvation of mankind.

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

Christ. Matt. xi. 27. * neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.' John i. 4. « in him was life, and the life was the light of men.' v. 9. < that was

12

the true light which lighteth every man that cometh into the world.' 1 Pet. iii. 19. 'by which also he went and preached unto the spirits in prison.'

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

Divine Revelation. Isai. li. 4. ' a law shall pro ceed from me.' Matt. xvi. j 7. ' flesh and blood hath not revealed it unto thee, but my Father which is in heaven,' John vi. 46. ' they shall be all taught of God.' ix. 29. ' we know that God spake unto Moses.' Gal. i. 11, 12. 'the gospel which was preached of me is not after man ; for I neither received it of man.' 1 Thess. iv. 9. 'ye your selves are taught of God.'

This doctrine, therefore, is to be obtained, not from the schools of the philosophers, nor from the laws of man, but from the Holy Scriptures alone, under the guidance of the Holy Spirit. 2 Tim. \. 14. ' that £ood thing which was committed unto

13

thee keep by the Hol\r Ghost which dwelleth in us.: Col. ii. 8. ' lest any man spoil you through philoso phy.' Dan. iii. 16. ' we are not careful to answer thee in this matter.' Acts iv. 19. 'whether it be right in the sight of God to hearken unto you more than unto God, judge ye.'

In this treatise then no novelties of doctrine are taught ; but for the sake of assisting the memory, what is dispersed throughout the different parts of the Holy Scriptures is conveniently reduced into one compact body as it were, and digested under certain heads. This method might, be easily defended on the ground of Christian prudence, but it seems better to rest its authority on the divine command ; Matt. xiii. 52. * every scribe which is instructed unto the kingdom of heaven is like unto a man which is an householder, which bringeth forth out of his treasure things new and old.' So also the Apostle says, 2 Tim. i. 13. 'hold fast the form '—which the author of the Epistle to the Hebrews seems to have determined to adopt as the rule of his own conduct for teaching the heads of Christian doctrine in me thodical arrangement : vi. 1 — 3. ' of repentance from dead works, and of faith toward God, of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment; and this will we do, if God permit.' This usage of the Christians was admirably suited for Catechumens when first professing their faith in the Church. Al lusion is made to the same system in Rom. vi. 17. 4 ye have obeyed from the heart that form of doc trine which was delivered you.' In this passage

14

the Greek word rvnos, as well as vTtoivTtodi? 2 Tim. i. 13. seems to signify either that part of the evan gelical Scriptures which were then written (as in Rom. ii. 20. pdp^patft?, ' the form of knowledge and of the truth in the law,' signified the law itself) or some systematic course of instruction derived from them or from the whole doctrine of the gospel. Acts xx. 27. ' I have not shunned to declare unto you all the counsel of God ' — which must mean some entire body of doctrine, formed according to a certain plan, though probably not of great extent, since the whole was gone through, and perhaps even repeated several times during St. Paul's stay at Ephe- sus, which was about the space of three years.

Christian doctrine is comprehended under two divisions, — Faith* or the knowledge of God, — and Love, or the worship of God. Gen. xvii. 1. « walk before me, and be thou perfect.' Psal. xxxvii. 3. ' trust in Jehovah, and do good.' Luke xi. 28. c blessed are they that hear the word of God, and keep it.' Acts xxiv. 14. 'believing all things' — and v. 16. ' herein do I exercise myself.' 2 Tim. i. 13. 4 hold fast the form of sound words which thou hast heard of me, in faith and in love which is in Christ Jesus.' 1 Tim. i. 19. ' holding faith and a good conscience.' Tit. iii. 8. < that they which have believed might be careful — .' 1 John iii. 23. ' that we should believe and love.'

These two divisions, though they are distinct in their own nature, and put asunder for the conveni ence of teaching, cannot be separated in practice. Rom. ii. 13. ' not the hearers of the law, but the

15

doers of the law shall be justified.5 James \. 22. * be ye doers of the word, and not hearers only.' Besides, obedience and love are always the best guides to knowledge, and often lead the way from small beginnings, to a greater and more flourishing degree of proficiency. Psal. xxv. 14. ' the secret of Jehovah is with them that fear him.' John vii. 17. 'if any man will do his will, he shall know of the doctrine.' viii. 31, 32. ' if ye continue in my

word ye shall kno\v the truth, and the truth

shall make you free.' 1 John ii. 3. 4 hereby we do know that we know him, if we keep his command ments.'

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

CHAPTER II,

OF GOD.

.I HOUGH there be not a few who deny the exist ence of God* for < the fool hath said in his heart, There is no God,' Psal. xiv. 1. yet the Deity has imprinted upon the human mind so many unquestion able tokens of himself, and so many traces of him are apparent throughout the whole of nature, that no one in his senses can remain ignorant of the

o

truth. Job xii. 9. ' who knoweth not in all these that the hand of Jehovah hath wrought this ? ' PsaL xix. 1. * the heavens declare the glory of God,3 Acts xiv. 17. 'he left riot himself without witness.' xvii. 27, 28. * he is not far from every one of us.' Rom. i. 19, 20. c that which may be known of God is manifest in them.' and ii. 14, 15. ' the Gentiles. . . . shew the work of the law written in their hearts, their conscience also bearing witness.' 1 Cor. i. 21. 6 after that in the wisdom of God, the world by wis dom knew not God, it pleased God by the foolishness of preaching to save them that believe.' There can

* Unless there be, who think not God at all : If any be, they walk obscure ; For of such doctrine never was there school, But the heart of the fool, And no man therein doctor but himself. — Samson dgonistes, 295,

17

be no doubt but that every thing in the world, by the beauty of its order, and the evidence of a deter minate and beneficial purpose which pervades it, testifies that some supreme efficient Power must have pre-existed, by which the whole was ordained for a specific end.

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

Further, those who attribute the creation of every thing to nature, must necessarily associate chance with nature as a joint divinity ; so that they gain nothing by this theory, except that in the place of that one God, whom they cannot tolerate, they are obliged, however reluctantly, to substitute two sove reign rulers of affairs, who must almost always be in opposition to each other. In short, many ocular demonstrations, many true predictions verified, many wonderful works have compelled all nations to be-

* that Power

Which erring men call Chance — . Comus, 538.

In allusion to the doctrines of the Stoicks, &ic. Seneca De Btneficiis, iv. 8. ' Sichunc naturara vocas, fatum, fortunam ; omnia ejusdem Dei nominasunt, varie utentis sua potestate.' JVaf. Queest. \\. 45. ' Vis ilium fatum vocare ? non errabis.' The next clauses of this sentence contain in the original two of those conceits which are so frequent in Milton's works, and which can scarcely be preserved in a translation. The passage stands thus — ' sed

natura natam se fatetur, &,c et fatum quid nisi effalum divinum ou»4

nipotentis cujuspiam numinis potest essc ' '

VOL. I. 3

18

lieve, either that God, or that some evil power whose name was unknown, presided over the affairs of the world. Now that evil should prevail over good, and be the true supreme power, is as unmeet as it is incredible. Hence it follows as a necessary conse quence, that God exists.

Again : the existence of God is further proved by that feeling, whether we term it conscience, or right reason,* W7hich even in the worst of characters is not altogether extinguished. If there were no God, there would be no distinction between right and wrong; the estimate of virtue and vice W7ould entirely depend on the blind opinion of men ; no one would follow virtue, no one would be restrained from vice by any sense of shame, or fear of the laws, unless conscience or right reason did from time to time convince every one, however unwilling, of the existence of God, the Lord and ruler of all things, to whom, sooner or later, each must give an account of his own actions, whether good or bad.

The whole tenor of Scripture proves the same thing ; and the disciples of the doctrine of Christ may fairly be required to give assent to this truth in the first instance, according to the expression in Heb. xi. 6. 4 he that cometh to God, must believe that he is.' It is proved also by the dispersion of the Jews throughout the whole world, according to what God often forewarned them would happen on

* Since thy original lapse, true liberty

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

' Recta rationi obtemperare discite.' Defensio Secunda pro Populo Jlnglica.no-, Prose Works, V. 2.66.

19

account of their sins. Nor is it only to pay the pen alty of their own guilt that they have been reserved in their scattered state, among the rest of the na tions, through the revolution of successive ages, and even to the present day ; but rather to be a perpetual and living testimony to all people under heaven, of the existence of God, and of the truth of the Holy Scriptures.

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

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

When we speak of knowing God, it must be un derstood with reference to the imperfect compre hension of man ; for to know God as he really 1 is, far transcends the powers of man's thoughts, much more of his perception. 1 Tim. vi. 16. 1 dwelling in the light which no man can approach unto.' God therefore has made as full a revelation of himself as our minds can conceive, or the weak-

* Left only in those written records pure,

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

20

ness of our nature can bear. Exod. xxxiii. 20, 23.

i there shall no man see me and live but

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

12. ' we see through a glass, darkly in part.'

Our safest way is to form in our minds such a conception of God, as shall correspond with his own delineation and representation of himself in the sa cred writings. For granting that both in the literal and figurative descriptions of God, he is exhibited not as he really is, but in such a manner as may be within the scope of our comprehensions, yet we ought to entertain such a conception of him, as he, * in condescending to accommodate himself to our ca pacities, has shewn that he desires we should con ceive. For it is on this very account that he has lowered himself to our level, lest in our flights above the reach of human understanding, and beyond the written word of Scripture, we should be tempted to jndulge in vague cogitations and subtleties.*

* Sollicit not thy thoughts with matters hid : Leave them to God above ; him serve and fear.

Paradise Lost, VIII. 166.

Heaven is for thee too high

To know what passes there ; so, lowly wise,

Think only what concerns thee, and thy being;

Dream not of other worlds, what creatures there

l*ive, in what state, condition, or degree . 172,

21

There is no need then that theologians should have recourse here to what they call anthropopathy* — ;i figure invented by the grammarians to excuse the absurdities of the poets on the subject of the heathen divinities. We may be sure that sufficient care has been taken that the Holy Scriptures should contain nothing unsuitable to the character or dignity of God, and that God should say nothing of himself which could derogate from his own majesty. It is better therefore to contemplate the Deity, and to conceive of him, not with reference to human pas sions, that is, after the mariner of men, who are never weary of forming subtle imaginations respect ing him, but after the manner of Scripture, that is, in the way in which God has offered himself to our contemplation ; nor should W7e think that he would say or direct any thing to be written of himself, which is inconsistent with the opinion he wishes us to entertain of his character. Let us require no bet ter authority than God himself for determining what is worthy or unworthy of him. If ' it repented Je hovah that he had made man,' Gen. vi. 6. and 4 because of their groanings,' Judges ii. 18. let us believe that it did repent him, only taking care to re member that what is called repentance when applied to God, does not arise from inadvertency, as in men ; for so he has himself cautioned us, Num. xxiii. 19. * God is not a man that he should lie, neither the son of man that he should repent. See also 1 Sam.

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

22

xv. 29. Again, if < it grieved the Lord at his heart,' Gen. vi. 6. and if t his soul were grieved for the misery of Israel,' Judges x, 16, let us believe that it did grieve him. For the affections which in a good man are good, and rank with virtues, in God are holy. If after the work of six days it be said of God that ' he rested and was refreshed,' Exod. xxxi. 17. if it be said that < he feared the wrath of the en emy,' Deut. xxxii. 27, let us believe that it is not beneath the dignity of God to grieve in that for which he is grieved, or to be refreshed in that which refresheth him, or to fear in that he feareth. For however we may attempt to soften down such ex pressions by a latitude of interpretation, when applied to the Deity, it comes in the end to precisely the same. If God be said ' to have made man in his own image, after his likeness,' Gen. i. 26. and that too not only as to his soul, but also as to his outward form* (unless the same words have differ-

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

What surmounts the reach

Of human sense, I shall delineate so,

By likening spiritual to corporal forms,

As may express them best ; though what if Earth

Be but the shadow of Heaven, and things therein

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

Here Newton observes the artful suggestion that there may be a greater similitude and resemblance between things in Heaven and things in Earth than is generally imagined, and supposes it may have been intended as an apology for the bold figures which the Poet has employed. We now see that his deliberate opinion seems to have leaned to the belief that the fabrick

23

ent significations here and in chap. v. 3. c Adam begat a son in his own likeness, after his image') and if God habitually assign to himself the members and form of man, why should we be afraid of attributing to him what he attributes to himself, so long as what is imperfection and weakness when viewed in refer ence to ourselves be considered as most complete and excellent whenever it is imputed to God. Question less the glory and majesty of the Deity must have been so dear to him, that he would never say any thing of himself which could be humiliating or de grading, and would ascribe to himself no personal attribute which he would not willingly have ascribed to him by his creatures. Let us be convinced that those have acquired the truest apprehension of the nature of God who submit their understandings to his word ; inasmuch as he has accommodated his word to their understandings, and has shown what he wishes their notion of the Deity should be.

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

of the invisible world was the pattern of the visible. Mede introduces a hint of a similar kind in his tenth discourse, as Newton remarks.

24

Deut. xxix. 29. ' the secret things belong unto Je hovah, bat those things which are revealed belong unto us that we may do them.'

In arguing thus, we do not say that God is in fashion like unto man in all his parts and members, but that as far as we are concerned to know, he is of that form which he attributes to himself in the sa cred writings. If therefore we persist in entertain ing a different conception of the Deity than that which it is to be presumed he desires should be cher ished, inasmuch as he has himself disclosed it to us, we frustrate the purposes of God instead of rendering him submissive obedience. As if, forsooth, we wish ed to show that it was not we who had thought too meanly of God, but God who had thought too mean ly of us.

It is impossible to comprehend accurately under any form of definition the ' divine nature,' for so it is called, 2 Pet. i. 4. < that ye might be partakers of the divine nature' — though nature does not here sig nify essence, but the divine image, as in Gal. iv. 8. 1 which by nature are no Gods,' and dsorrfs Col. u. 9. OSLOTTJS Rom. i. 20. TO Ouov Acts xvii. 29. which are all translated ' Godhead.' But though the na- f ture of God cannot be defined, since he who has no efficient cause is essentially greatest of all, Isai. xxviii. 29. some description of it at least may be col lected from his names and attributes.

The names and attributes of God either show his nature, or his divine power and excellence. There are three names which seem principally to intimate the nature of God,— H1iTs Jehovah— PV Jah— <T.ntt Ehie. Even the name of Jehovah was not forbid-

25

den to be pronounced, provided it was with due rev erence. Exod. iii. 15. Jehovah, God of your fath ers this is ray name for ever, and this is my

memorial.' xx, 7. ' thou shalt not take the name of Jehovah thy God in vain.5 Again, it occurs pro nounced, 1 Kings xvii. 12. « as Jehovah thy God liveth,' and so in many other places. This name both in the New Testament and in the Greek ver sion of the Old is always translated KVQLOS — the Lord, — probably for no other reason than because the word Jehovah could not be expressed in Greek letters. Its signification is, ' he who is,' or, ' which is and which was, and which is to come,' Rev. i. 4. Jah, which is a sort of contraction of the former name, has the same signification. Exod. xvii. 16. ' Jah hath sworn' — and in other places. Exod. iii. 14. JT.nS!? Ehie, ' I am that I am,' or ' will be ;'* and if the first person be changed into the third of the kindred verb, Jave, who is, or will be, — meaning the same

*The original of this passage presents considerable difficulty. It is thus written in the manuscript: 'Cap. iii. 14. {"VriN Ehie, 7M* sum rel ero, et persona prima in tertiam afiinis verbimutatur Jehovae, qui tst vel erit, idem quod Jehova, ut quidam pulant illisque vocabulis rectius prolatum.' In the translation 1 have considered Ehie qui sum vel ero, as an absolute sentence ; and conceiving- the next clause to have been incorrectly transcribed, I have rendered it as if it had been written— et si persona prima in tertiam aflinis verbi mutatur, Jave, qui est, vel «ri<, &c. Simon in his Hebrew Lexicon has the following remark on the word HIPP : *n1f"P nomen proprium Dei, a Mose demum in- troductum, eum qui re prcestiturus sit, quod olim promiserit, ex ipsa loci Mosaic! authentica explicatione, Exod. iii. 14. significans, adeoque Jill"!' vel HIPP proprie efferendum, ut ex veteribus Theodoretus et Epiphanius Jake, h. e. Jave scripserunt. If the sense of the passage has been rightly conceived, the kindred verb will be HIH »idit9 fuit

vel foetus est. See Simon in voce. See also Buxtorf 's Lexicon ad Rad. an(^ Cappelli Vindic. Arcani Punctuat-ionis, lib. 1. §, 20.

VOL. r. 4

26

as Jehovah, as some think, and more properly ex pressed thus than by the other words ; but the name Jave appears to signify not only the existence of his nature, but also of his promises, or rather the com pletion of his promises ; whence it is said, Exod. vi. 3. ' by my name Jehovah was I not known to them.' And with what vowel points this name Jehovah ought to be pronounced, is shown by those proper names into the composition of which two of them enter, as Jehosaphat, Jehoram, Jehoiada, and the like. The third, or final vowel point may be sup plied by analogy from the two other divine names, >|-?8 and PP.

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

II. Secondly, God, considered in his most simple nature, is a Spirit. Exod. iii. 14, 15. ' I am that I am.' Rom. xi. 36. ' of him and through him are all things.' John iv. 24. 'God is a spirit.' What a spirit is, or rather what it is not, is shown, Isai. xxxi. 3. 'flesh, and not spirit.' Luke xxiv. 39. ' a spirit hath not flesh and bones.' Whence it is evi dent that the essence of God, being in itself most simple, can admit no compound quality ; so that the term hypostasis, Heb. i. 3.* which is differently trans-

* ^a.^a.x.r^ <rrs$ vtfaffru.ffius KVTOU. the express image of his person. Author ize J Transl. exact image oj Ins substance. Macknight. ' Concerning the word v-raffrxffius) rendered in our Bibles, person, it bath been observed by com mentators, that it did not obtain that signification till after the Council of Nice. Our translators have rendered vvr'o/rru<rist Heb. xi. 1. by the word substance.' Mackn. in loc.

27

lated substance, or subsistence, or person, can be nothing else but that most perfect essence by which God subsists by himself, in himself, and through him self. For neither substance nor subsistence make any addition to what is already a most perfect es sence ; and the word person in its later acceptation signifies any individual thing gifted with intelligence, while hypostasis denotes not the ens itself, but the essence of the ens in the abstract. Hypostasis, therefore, is clearly the same as essence, and thus many of the Latin commentators* render it in the passage already quoted. Therefore, as God is a most simple essence, so is he also a most simple subsistence.

III. Immensity and Infinity. f 1 Kings viii. 27. ' the heaven and heaven of heavens cannot contain

thee.' Job xi. 8. 'it is as high as heaven

deeper than hell.' xxxvi. 26. ' God is great, and we know him not.'

IV. Eternity. It is universally acknowledged that nothing is eternal, strictly speaking, but what has neither beginning nor end,t both which properties are attributed to God, not indeed in each of the fol-

* Imago essential ejus. Tremellius.

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

Another expression of great beauty is used in Samson Agonisles to denote the same attribute :

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

t The disputes among the schoolmen respecting the proper definition of eternity could not have been forgotten by Milton. It appears therefore that at this time the famous definition of Boethius was generally rejected — ccler- nilas est interminabilis rites iota simul el pcrfecta possessio. According to these term? God would riot necessarily have been without a beginning.

28

lowing passages separately, but as a plain deduction from the several texts when compared together. Job xxxvi. 26. i neither can the number of his years be searched out.' Gen. xxi. 33. 'the everlasting God,' literally, ' the God of old time or ages. PsaL xc. 2. 'from everlasting to everlasting, thou art God, or from age to age.' cii. 12. ' but thou, O Jehovah, shalt en dure for ever.' v. 24. ' thy years are through al! gen erations.' v. 27. l but thou art the same, and thy years shall have no end.' PsaL cxlv. 13. ' thy kingdom is an everlasting kingdom.' Isai. xliii. 10. < before me there was no God formed, neither shall there be after me.' xliv. 6. ' I am the first, and I am the last.' Habak. i. 12. ' art thou not from everlasting,' literally i from old time.'

The evidence of the New Testament is still clear er, because the Greek word signifies to exist for ever.* Rom. vi. 26. * according to the commandment of the everlasting God.' 1 Tim. i. 17. 'unto the King eternal.' Rev. i. 4. ' from him which is, and which was, and which is to come.'

But all the words used in Scripture to denote eter nity, often signify only of old time, or antiquity. Gen. vi. 4. « mighty men which were of old.' Job xx. 4. ' knowest thou not this of old, or from eternity, since man was placed upon earth?' Isai. xlii. 14. ' I have long time holden my peace.' David also seems to have understood that the term for ever only inti mated a great while to come. 2 Sam. vii. 13. ' I

* { Sic etiam Dens dicitur qui est, qui erat, el qui fuiurus est, Apoc. i. 8. et iv. S. Deo (amen ajvum sive aeternitas, non tempus, attribui solet : quid autein est aevum proprie, nisi duratio perpetua, Greece, aluv, quasi KS,} &>*, semper existens.' Arlis Logics plenior Institutio, &c. Prose Works, VI. 224,

29

will stablish the throne of his kingdom for ever,' compared with v. 19. ' thou hast spoken also of thy servant's house for a great while to come.' See also 1 Chron. xvii. 12, 14, 17. John ix. 32. 'since the world began was it not heard that any man opened the eyes of one that was born blind.' Acts Hi. 21. * which God hath spoken by the mouth of all his holy prophets since the world began.' 2 Tim. i. 9. and Tit. i. 2. ' before the world began : ' and in Heb. xi. 3. the word is also used to signify this world, where the Syriac version translates it, — ' be fore the worlds were framed.' From these and many similar texts it appears that the idea of eternity, properly so called, is conveyed in the Hebrew lan guage rather by comparison and deduction than in express words.

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

VI. His Incorruptibility is also derived from the fourth attribute. PsaL cii. 26. 4 thou shalt endure.' Rom. i. 23. « the uncorruptible God. 1 Tim. i. 17. ' unto the King immortal.'*

VII. The next attribute of God, his Omnipresence, arises from his infinity. PsaL cxxxix. 8, 9. ' if I ascend up into heaven, thou art there,' &c. &c. Prov. xv. 3. ' the eyes of Jehovah are in every place.' Jer. xxiii. 24. < do not I fill heaven and earth ? ' Eph. iv. 6. « who is above all, and through

* tt.$$K£r*> incorruplibiti. Tremellius. qui non corrumpitvr. Beza.

30

all, and in you all.' Our thoughts of the omnipres ence of God, whatever may be the nature of the attribute, should be such as appear most suitable to the reverence due to the Deity.

VIII. Omnipotence. 2 Chron. xx. 6. ' in thine hand is there not power and might ?' Job xlii. 2. ' I know that thou canst do every thing.' Psal. xxxiii. 9. ' he spake, and it wras done.' cxv. 3. £ he hath done whatsoever he hath pleased.' See also cxxxv. 6. Matt. xix. 26. 'with God all things are possible.' Luke i. 37. 4 with God nothing shall be impossible.' Hence the name of El Shaddai, applied to the Deity, Gen. xvii. 1. ' 1 am the Almighty* God,' literally c sufficient.' Ruth i. 21. 'the Almighty hath afflicted me.' Jer. xxxii. 18. ' the Great, the Mighty God, the Lord of Hosts.' Gen. xiv. 22. 'Jehovah, the most high God, the possessor of heaven and earth.' Thus also the name ^1S$ frequently occurs. In the New Testament, < the Lord Almighty,' 2 Cor. vi. 18, and Rev. i. 8. ' the only Potentate, the King of kings, and Lord of lords,' i. Tim. vi. 15. There seems, therefore, an impropriety in the term of actus purus, or the active principle, which Aristotlef applies to God, for thus the Deity would have no choice of act, but what he did he would do of necessity, and could do in no other way, which would be inconsistent with his omnipotence and free agency. But it must be observed, that the power of God is not exerted in things which imply a contradiction.! 2 Tim. ii. 13.

* Fortis omnipotens. Tremellius. Shaddai. Hebr. qui sum sufficiens. fSee Aristot. Mttaph. lib. 1. cap. ix. &c. lib. 14. cap. vi. Cud- worth's Intellectual System, Vol. II. p. 322. Birch's Edit.

| Can he make deathless death ? That were to make Strange contradiction, which to God himself

31

< he cannot deny himself.' Tit. i. 2. < God, that can not lie.' Heb. vi. 18. 'in which it was impossible for God to lie.'

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

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

there is none else' — that is, no spirit, no person, no being beside him is God ; for none is an universal negative, xlvi. 9. ' I am God, and there is none else : I am God, and there is none like me.' What can be plainer, what more distinct, what more suitable to general comprehension and the ordinary forms of speech, in order that the people of God might under- impossible is held ; as argument

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

4 Cum autem dico potential Dei objectum omne esse possibile, per possi- bile iatellig-o illud quod non implicat contradictionem ut fiat. JNam quod contradictionem implicat, ne Deus quidem ipse potest.' Curcella^i Tnstitutio II. 2.

32

stand that there was numerically one God and one Spirit, in the common acceptation of numerical unity ?

For it was fitting and highly agreeable to reason, that what was the first and consequently the greatest commandment, scrupulous obedience to which was required by God even from the lowest of all the people, should be delivered in so plain a manner, that nothing ambiguous or obscure in its terms could lead

O O

his worshippers into error, or keep them in suspense or doubt. And thus the Israelites under the law and the prophets always understood it to mean, that God was numerically one God, that beside him there was none other, much less any equal. For those dispu tants of the schools had not yet appeared, who, de pending on their own sagacity, or rather on arguments of a purely contradictory tendency, cast a doubt upon that very unity of God, which they pretended to as sert. But as with regard to the omnipotence of the Deity, it is universally allowed, as has been stated before, that he can do nothing which involves a con tradiction ; so must it also be remembered in this place, that nothing can be said of the one God, which is inconsistent with his unity, and which implies at the same time the unity and plurality of the Godhead- Proceeding to the evidence of the New Testament, we find it equally clear, in so far as it goes over the former ground, and in one respect even clearer, inas much as it testifies that the Father of our Lord Jesus Christ is that one God. Mark xii. 28, Christ having been asked, which was the first commandment of all, answers, v. 29. from Deut. vi. 4. — a passage quoted

33

before, and evidently understood by our Lord in the same sense which had always been applied to it — 1 hear, O Israel, the Lord our God is one Lord.' To which answer the scribe assented, v. 32. ' well, Mas ter, thou hast said the truth ; for there is one God, and there is none other but he.' John xvii. 3. ' this is life eternal, that they might know thee, the only true God.' Rom. iii. 30. ' seeing it is one God.' 1 Cor. viii. 4. ' we know.... that there is none other God but one.' v. 6. * to us there is but one God, the Father, of whom are all things.' Gal. iii. 20. ; a mediator is not a mediator of one ; but God is one. Eph. iv 6. 4 one God and father of all.' 1 Tim. ii. 5. ' there is one God.' So, too, though D*rn$ be plural in the Hebrew, it is used ^notwithstanding for the one God,

Gen. i. 1. K"D DTl'Stf- Psal. vii. 10. and Ixxxvi. 10.

•LT ' ''"' -L

*DH3"G*n7{J ; and elsewhere. But h?^ is also used

in the singular, Psal. xviii. 31. 'who is God save Jehovah, or who is a rock save our God ? which verse is sufficient to show that the singular and plu ral of this word both mean the same thing. More will be found on this subject in the fifth chapter.

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

* C SfjJJj^ B*ft^$ ftflN' Psalm lxxxvi- 10- 3

VOL. I. 5

34

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

II. The attribute of omniscience refers to the in telligence of God. Gen. vi. 5. ' God saw every

imagination of the thoughts of his heart.' Gen. xviii. 14. ' is any thing too hard for Jehovah ?' 1 Citron. xxviii. 9. ' Jehovah searcheth all hearts.' 2 Chron. vi. 30. ' thou only knowest the hearts of the children of men.' Psal. xxxiii. 15. ' he fashioneth their hearts alike ; he considereth all their works.' cxxxix. 2. 'thou understandest my thought afar off.' v. 4. 'for there is not a word in my tongue, but lo, O Jehovah, thou knowest it altogether.' cxlvii. 5. ' his under-

o

standing is infinite.' Job xi. 7 — 9. ' canst thou by searching find out God ?' &c. xxvi. 6. ' hell is naked before him.' Prov. xv. 11. ' hell and destruction are before Jehovah ; how much more then the hearts of the children of men.' xvi. 2. 'Jehovah weigheth the spirits.' xvii. 3. ' Jehovah trieth the hearts.' Isai. xl. 28. ' there is no searching of his understanding.' Jer. xvii. 10. 'I Jehovah search the heart, I try the reins,' whence, Acts i. 24. he is called ' the Lord which knoweth the hearts of all men.' Jer. xxiii. 23, 24. « am I a God at hand, saith Jehovah, and not a God afar off? can any hide himself in secret places that I shall not see him ?' Heb. iv. 13. ' all things are naked and opened unto the eyes of him,' whence he is call ed the 'only wise,' Dan. ii. 10. Rom. xvi. 27. 1 Tim. i. 17. So extensive is the prescience of God, that he knows beforehand the thoughts and actions of free agents as yet unborn, and many ages before those

35

thoughts or actions have their origin. Deut. xxxi. 16. ' behold, thou shalt sleep with thy fathers ; and this people will rise up, and go a whoring after the gods of the strangers of the land,' &c. v. 20, 21. 4 then will they turn unto other gods,5 &c. ' for I know the imagination which they go about even now, before I have brought them into the land which I sware.' 2 Kings viii. 12. ' I know the evil that thou wilt do unto the children of Israel.'

III. With reference to the will, God is, 1st. infi nitely pure and holy. Exod. xv. 11. 'glorious in holiness.' Josh. xxiv. 19. 'he is an holy God.' 1 Sam. ii. 2. ' there is none holy as Jehovah.' vi. 20.

* before this holy God Jehovah.' Job xv. 15, ' the heavens are not clean in his sight.' Isai. vi. 2, 3.

'he covered his face and said, Holy, holy, holy,

is the Lord of Hosts.' xl. 25. ' saith the Holy One.' xli. 20. 'the Holy One of Israel,' Habak. i. 13. ' thou art of purer eyes than to behold evil.'

2. He is most gracious. Exod. xxxiv. 6. ' mer ciful and gracious, long-suffering, and abundant in goodness and truth. See also Psal. Ixxxvi. 15. and ciii. 8. v. 4. ' neither shall evil dwell with thee.' xxv.

6. ' thy lovingkindnesses have been ever of old.'

ciii. 11. 'great is his mercy toward them that fear him.' v. 17. ' the mercy of Jehovah is from everlast ing to everlasting.' cxix. 68. ' thou art good, and doest good.' Lam. iii. 22. 'it is of the mercies of Jehovah that we are not consumed.' Matt. xix. 17.

* there is none good but one, that is, God.' Luke vi. 36. ' be ye merciful, as your Father also is merciful.' 2 Cor. i. 3. ' the Father of mercies.' Eph. ii. 4. ' rich in mercy.' 1 John iv. 8. ' God is love.' And

36

thus again God may be proved to be immutable, from the consideration of his infinite wisdom and goodness ; since a being of infinite wisdom and goodness would neither wish to change an infinitely good state for another, nor would he be able to change it without contradicting his own attributes.

3. As God is true by nature, so is he also true and faithful in respect of his will. Psal. xix. 7. ' the testimony of Jehovah is sure.' John vii. 28. < he that sent me is true.' Rom. iii. 4. ' let God be true, but every man a liar.' 2 Tim. ii. 13. 'if we believe not, yet he abideth faithful.' 1 Cor. i. 9. and x. 13. ' God is faithful.' Rev. vi. 10. < O Lord, holy and

true.'

4. He is also just. Dcut. xxxii. 4. < all his ways are judgement, a God of truth and without iniquity, just and right is he.' Psal. xxxvi. 6. ' thy righteous ness is like the great mountains.' cxix. 137. i right eous art thou, O Jehovah, and upright are thy judge ments.' Jsai. v. 16. ' God. ...shall be sanctified in righteousness. It is not requisite to discuss at large in this place what is consistent or inconsistent with the justice of God, since if it be necessary to say any thing on so clear a subject, occasions will arise for introducing such observations as may be required in other parts of this work. Severity also is attribut ed to God. Rom. xi. 22. ' on them which fell, severity.'

From all these attributes springs that infinite ex cellence of God which constitutes his true perfection, and causes him to abound in glory, and to be most deservedly and justly the supreme Lord of all things, according to the qualities so frequently ascribed to

37

him. Psal. xvi. 11. * in thy presence is fulness of joy.' civ. 1. ' thou art clothed with honour and majesty.' Dan. vii. 10. ' thousand thousands min istered unto him.' Matt. v. 48. 'as your Father which is in heaven is perfect.' 1 Tim. i. 11. 'the blessed God.' vi. 15. 'who is the blessed .... po tentate.'

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

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

CHAPTER III.

OF THE DIVINE DECREES

JH.ITHERTO I have considered that knowledge of God which is to be obtained from his nature. That which is derived from his efficiency is the next sub ject of inquiry.

The efficiency of God is either internal or external.

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

The decrees of God are general or special. God's general decree is that whereby he has decreed from all eternity of his own most free and wise and holy purpose, whatever he willed, or whatever he was him self about to do.

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

39

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

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

Most wise — ; that is, according to his perfect foreknowledge of all things that were to be created. Acts ii. 23. ' by the determinate counsel and fore knowledge of God.' iv. 28. ' for to do whatsoever thy hand and thy counsel determined before to be done.' xv. 18. 'known unto God are all his works from the beginning of the world.' 1 Cor. ii. 7. 'the hidden wisdom which God ordained before the world.' Eph. iii. 10, 11. 'the manifold wisdom of God, ac cording to the eternal purpose which he purposed.' >^ There is an absurdity, therefore, in separating the decrees or will of the Deity from his eternal counsel and foreknowledge, or in giving them priority of order. For the foreknowledge, of God is nothing but the wisdom of God, under another name, or that idea of every thing, which he had in his mind, to use the language of men, before he decreed any thing.

Thus it is to be understood that God decreed nothing absolutely, which he Jeft in the power of free agents, — a doctrine which is shewn by the whole canon of the Scripture.* Gen. xix. 17, 21. ' escape to

* The following lines contain the sum of the doctrine laid down by Milton in this and the following- chapter, and the coincidences of ex pression are not unfrequcntly as striking- as the similarity of reasoning-.

So will fall

He and his faithless progeny : Whose fault ?

40

the mountain, lest thou be consumed see, I

have accepted thee concerning this thing also, that I will not overthrow this city for the which thou hast spoken.' Exod. iii. 8, 17. 'I am come down to deliver them .... and to bring them up unto a good land' — though these very individuals actually perish ed in the wilderness. God also had determined to deliver his people by the hand of Moses, yet he would have killed that same Moses, Exod. iv. 24. if he had not immediately circumcised his son. 1 Sam.

ii. 30. ' I said indeed but now Jehovah saith,

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

Whose but his own ? Ingrate, he had of me

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

Sufficient to have stood, though free to fall.

Such I created all the ethereal Powers

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

Freely they stood who stood, and fell who fell.

Not free, what proof could they have given sincere

Of true allegiance, constant faith, or love,

Where only what they needs must do appear'd,

Not what they would ? what praise could they receive,

What pleasure I, from such obedience paid,

When will and reason (reason also is choice)

Useless and vain, of freedom both despoil'd,

Made passive both, had serv'd necessity,

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

So were created, nor can justly accuse

Their Maker, or their making, or their fate,

As if predestination over-rul'd

Their will, dispos'd by absolute decree

Or high foreknowledge ; they themselves decreed

Their own revolt, not I ; if I foreknew,

Foreknowledge had no influence on their fault,

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

Paradise Lost, III. 95.

\

41

thy kingdom but now thy kingdom shall not

continue.' Again, God had said, 2 Kings xx. 1. that Hezekiah should die immediately, which how ever did not happen, and therefore could not have been decreed without reservation. The death of Josiah was not decreed peremptorily, but he \vould not hearken to the voice of Necho when he warned him according the word of the Lord, not to come out against him ; 2 Chron. xxxv. 22. Again, Jer. xviii. 9, 10. ' at what instant I shall speak concern ing a nation, and concerning a kingdom, to build and to plant it ; if it do evil in my sight, that it obey not my voice, then I will repent of the good wherewith I said I would benefit them,' — that is, I will rescind the decree, because that people hath not kept the condition on which the decree rested. Here then is a rule laid down by God himself, according to which he would always have his decrees understood, — namely, that regard should be paid to the condition- ate terms attached to them. Jer. xxvi. 3. ' if so be they will hearken, and turn every man from his evil way, that I may repent me of the evil, which I pur pose to do unto them because of the evil of their doings.' So also God had not even decreed abso lutely the burning of Jerusalem. Jer. xxxviii. 17, &c.

' thus saith Jehovah if thou wilt assuredly go forth

unto the king of Babylon's princes, then thy soul shall live, and this city shall not be burned with fire.' Jonah in. 4. ' yet forty days, and Nineveh shall be overthrown' — but it appears from the tenth verse, that when God saw that they turned from their evil way, he repented of his purpose, though Jonah was angry and thought the change unworthy of God. VOL. i. 6

Acts xxvii. 24, 51. 4 God hath given thee all them that sail with thee' — and again — ; except these abide in the ship, ye cannot be saved,' where Paul revokes the declaration he had previously made on the au thority of God ; or rather, God revokes the gift he had made to Paul except on condition that they should consult for their own safety by their own per sonal exertions.*

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

If, however, it be allowable to examine the divine decrees by the lawrs of human reason, since so many arguments have been maintained on this subject by controvertists on both sides with more of subtlety than of solid argument, this theory of contingent de crees may be defended even on the principles of men, as most wise, and in no respect unworthy of the Deity. For if those decrees of God, which have been referred to above, and such others of the same class as occur perpetually, were to be understood in an absolute sense, without any implied conditions, God would contradict himself, and appear inconsis tent.

* - Ex bis verbis (nisi isti in navi manserinl, &c.) liquet apostolum, qui optime mcntem divini promissi intelligebat, non credidisse Deum abso lute velle salvare eosornnes qui in navi erant; sed tantum sub hac condi- tione, si nihil eorum omilterent quoe ad suam incolumitalem facere po-

terant Sed conditionem iu promisso quod acceperat inclusam

fuisse, non obscure liquet ex verbis quibus coneeptum fuit, Ecce Deus »i%cigiffrui <foi omnes qui tecum navigant, id est, largitus est tibi hanc grvuain, ut eos omnes tuo consilio a morte liberes, si illi obtemperarint ; alioqui de iis actum erit, et ipsi culpa sua peribunt.' Curcclleei Institu te, iii. 11. 4.

45

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

Nor is it sufficient to affirm in reply, that the kind of necessity intended is not compulsory, but a ne cessity arising from the immutability of God, where by all things are decreed, or a necessity arising from his infallibility or prescience, whereby all things are foreknown. I shall satisfactorily dispose in another place of these two alleged species of necessity re cognized by the schools :* in the mean time no

* ' But when I say that the divine decree or promise imprints a ne cessity upon thing-s, it may to prevent misapprehension be needful to explain what kind of necessity this is, that so the liberty of second caus es be not thereby wholly cashiered and taken away. For this therefore

44

other law of necessity can be admitted than what logic, or in other words, what sound reason teaches ; that is to say, tvhen the efficient either causes some determinate and uniform effect by its own inherent propensity, as for example, when fire burns, which kind is denominated physical necessity ; or when the efficient is compelled by some extraneous force to operate the effect, which is called cumpulsory ne cessity, and in the latter case, whatever effect the efficient produces, it produces per accidens.* Now any necessity arising from external causes influences the agent either determinate^ or compulsorily ; and it is apparent that in either alternative his liberty

we are to observe that the schools distinguish of a twofold necessity, physical and logical, or causal and consequential ; which terms are com monly thus explained ; viz. that physical or causal necessity is when a thing- by an efficient productive influence certainly and naturally pro duces such an effect,' &c. South's Sermon on the Resurrection, Vol. III. p. 398. ' Graviter itaque errare ccnsendi sunt, qui duplicem nccessita- tem rebus tribuunt, ex providentia divini, unam immulabilitatis, quia cum Deus non rnutet decretum, sicut dicitur Psal. xxxiii. 11. Mai. iii. 6. quic- quid omnino decrevit, certissime evenit : alteram infallibilitatis, quia,' &c. Curcelkei Institutio, iii. 12. 16. See also lib. iv. 2. 5.

* ' Tertio causa efficiens per se efficit, aut per accidens. Tertium hoc par modorum efficiendi est ab Aristotele etiam et veteribus notatum.' Jlrtis Logicce plenior Institutio. Prose Works, VI. 208. And again — 1 Quas autem natura necessario, quas consilio libere agunt; necessario agit quae aliter agere non potest, sed ad unum quidpiam agendum deter- minatur, idque solum sua propensione agit, quas necessitas naturae dici tur .... Libere agit efficiens non hoc duntaxat ut naturale agcns, sed hoc vel illud pro arbitrio, idque absolute, vel ex hypothesi .... Per ac cidens efficit causa quae externa facultate efficit; id est, non sua; cum principium effecti est extra efficientem, externumque principium interno

oppositum ; sic nempe efficiens non efficit per se, sed per aliud Co-

actione fit aliquid, cum efficiens vi cogitur ad effectum. Ut cum lapis sursum vel recta projicitur, qui suapte natura deorsum fertur. Haec necessitas coactionis dicitur, et causis etiam liberis nonnunquam acci- dere potest.' ibid. 209.

45

would be wholly annihilated. But though a certain immutable and internal necessity of acting right, in dependent of all extraneous influence whatever, may exist in God conjointly with the most perfect liber ty, both which principles in the same divine nature tend to the same point, it does not therefore follow that the same thing can be conceded with regard to two different natures, as the nature of God and the nature of man, in which case the external immuta bility of one party may be in opposition to the inter nal liberty of the other, and may prevent unity of will. Nor is it admitted that the actions of God are in themselves necessary, but only that he has a ne cessary existence ; for Scripture itself testifies that his decrees, and therefore his actions, of what kind soever they be, are perfectly free.

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

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

46

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

However, properly speaking, the divine counsels can be said to depend on nothing, but on the wisdom of God himself, whereby he perfectly foreknew in his own mind from the beginning what would be the nature and event of every future occurrence when its appointed season should arrive.

But it is asked how events which are uncertain, inasmuch as they depend on the human will, can har monize with the decrees of God, which are immuta bly fixed?* for it is written, Psal. xxxiii. 11. ' the counsel of Jehovah standeth forever.' See also Prov. \ xix. 21. and Isai. xlvi. 10. Heb. vi. 17. ' the immu tability of his counsel.' To this objection it may be answered, first, that to God the issue of events is not

* Yet more there be who doubt his ways not just, As to his own edicts found contradicting-. —

Samson Agonistes, 300.

47

uncertain, but foreknown with the utmost certainty? though they be not decreed necessarily, as will appear afterwards. — Secondly, in all the passages referred to, the divine counsel is said to stand against all human power and counsel, but not against the liberty of will with regard to such things as God himself had placed at man's disposal, and had determined so to place from all eternity. For otherwise, one of God's decrees would be in direct opposition to another, and that very consequence would ensue which the objector im putes to the doctrine of his opponents, namely, that by considering those things as necessary, which the Deity had left to the uncontrouled decision of man, God would be rendered mutable. But God is not mutable, so long as he decrees nothing absolutely which could happen otherwise through the liberty as signed to man ; whereas he would then be mutable, then his counsel would not stand, if he were to ob struct by another decree that liberty which he had already decreed, or were to darken it with the least shadow of necessity.*

It follows, therefore, that the liberty of man must be considered entirely independent of necessity,! and v

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

Paradise Lost, III. 12(X

t Beyond this had been force,

And force upon free will hath here no place.

Paradise. Lost, IX. 11 74.

48

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

Whatever, therefore, was left to the free will of our first parents, could not have been decreed immu tably or absolutely from all eternity ; and question less, either nothing was ever placed in man's power, or if it were, God cannot be said to have determined finally respecting it without reference to possible con tingencies.

49

If it be objected, that this doctrine leads to absurd consequences, we reply, either the consequences are not absurd, or they are riot the consequences of the doctrine. For it is neither impious nor absurd to say, that the idea of certain things or events might be sug gested to God from some extraneous source ; for since God had determined from all eternity, that man should so far be a free agent, that it remained with himself to decide whether he would stand or fall,* the idea of that evil event, or of the fall of man, was suggested to God from an extraneous source, — a truth which all confess.

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

Whatever therefore was the subject of the divine counsel, whether man or angelf who was to be gifted

* such discourse bring on

As may advise him of his happy state,

Happiness in his power left free to will,

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

Yet mutable ; whence warn him to beware

He swerve not, too secure. Paradise Lost, V. 233. f So Satan, speaking of himself:

Hadst thou the same free will and power to stand ?

Thou hadst ; whom hast thou then or what to accuse,

But Heaven's free love dealt equally to all ? IV. 66. And Raphael :

Myself, and all the angelick host, that stand

In sight of God enthron'd, our happy state

Hold, as you your's, while our obedience holds ;

On other surety none ; freely we serve

Because we freely love, as in our will

To love or not ; in this we stand or fall :

And some are fallen . V. 535.

VOL. I. 7

50

with free will, so that his fall might depend upon his own volition, such without doubt was the nature of the decree itself, so that all the evil consequences which ensued were contingent upon man's will ; wherefore the covenant stood thus — if thou remain faithfu1, thou shalt abide in Paradise ; if thou fall, thou shalt be cast out : if thou dost not eat the for bidden fruit, thou shalt live ; if thou eat, thou shalt die.*

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

It is not intended to deny that the will of God is the first cause of all things, but we do not separate his prescience and wisdom from his will, much less do we think them subsequent to the latter in point of time. Finally, the will of God is not less the uni versal first cause, because he has himself decreed that

* thine and of all thy sons

The weal or woe in thee is plac'd ; beware. I in thy persevering shall rejoice, And all the blest ; stand fast, to stand or fall Free in thine own arbitrement it lies.

Paradise Lost, VIII. 637.

f According' to the Supralapsarian doctrine, that a prescience of fu ture contingents, antecedent to the divine decree, is an absurdity and impossibility.

51

some things should be left to our own free will, than if each particular event had been decreed necessarily. To comprehend the whole matter in a few words, the sum of the argument may be thus stated in strict conformity with reason. God of his wisdom determined to create men and angels reasonable beings,* and therefore free agents ; at the same time he foresaw which way the bias of their will would incline, in the exercise of their own uncontrouled lib erty, f What then ? shall we say that this foresight or foreknowledge on the part of God imposed on them the necessity of acting in any definite way ? No more than if the future event had been foreseen by any human being. For what any human being has foreseen as certain to happen, will not less cer tainly happen than what God himself has predicted. Thus Elisha foresaw how much evil Hazael would bring upon the children of Israel in the course of a few years, 2 Kings viii. 12. Yet no one would af firm that the evil took place necessarily on account of the foreknowledge of Elisha ; for had he never fore known it, the event would have occurred with equal certainty, through the free will of the agent. So neither does any thing happen because God has fore-

* ... God left free the will, for what obeys Reason, is free ; and reason he made right, But bid her well be ware, and still erect. IX. 351.

t What can 'scape the eye

Of God all-seeing-, or deceive his heart Omniscient? who in all thing's wise and just Hindered not Satan to attempt the mind Of Man, with strength entire and free will arm'd Complete to have discover'd and repuls'd Whatever wiles of foe or seeming friend.

Paradise Lost, X. 5.

52

seen it ; but he foresees the event of every action, beeause he is acquainted with their natural causes, which, in pursuance of his own decree, are left at liberty to exert their legitimate influence. Conse quently the issue does not depend on God who fore sees it, but on him alone who is the object of his foresight. Since therefore, as has before been shown,' there can be no absolute decree of God regarding free agents, undoubtedly the prescience of the Deity, (which can no more bias free agents than the presci ence of man, that is, not at all, since the action in both cases is intransitive, and has no external influ ence,) can neither impose any necessity of itself, nor can it be considered at all the cause of free actions. If it be so considered, the very name of liberty must be altogether abolished as an unmeaning sound ; and that not only in matters of religion, but even in ques tions of morality and indifferent things. There can be nothing but what will happen necessarily, since there is nothing but what is foreknown by God.

That this long discussion may be at length con cluded by a brief summary of the whole matter, we must hold that God foreknows all future events, but that he has not decreed them all absolutely : lest all sin should be imputed to the Deity, and evil spirits and wicked men should be exempted from blame.* Does my opponent avail himself of this, and think the con cession enough to prove either that God does not fore know every thing, or that all future events must

* 'Hoc tantum obiter; fatum sive decretum Dei cogere neminem male facerc ; et ex hypothesi divinae prsescientiae certa quidem esse omnia, non necessaria.' Artis Logicce plenior Institutio. Prose Works, VI. 210.

53

therefore happen necessarily, because God has fore known them ? I allow that future events which God has foreseen, will happen certainly, but not of neces sity. They will happen certainly, because the divine prescience cannot be deceived, but they will not hap pen necessarily, because prescience can have no in fluence on the object foreknown, inasmuch as it is only an intransitive action. What therefore is to happen according to contingency and the free will of man, is not the effect of God's prescience, but is pro duced by the free agency of its own natural causes, the future spontaneous inclination of which is per fectly known to God. Thus God foreknew that Adam would fall of his own free will ; his fall there fore was certain, but not necessary, since it pro ceeded from his own free will, which is incompatible with necessity.* Thus too God foreknew that the Israelites would revolt from the true worship to strange gods, Dent. xxxi. 16. If they were to be led to revolt necessarily on account of this prescience on the part of God, it was unjust to threaten them with the many evils which he was about to send upon them, ver. 17. it would have been to no purpose that a song was ordered to be written, which should be a witness for him against the children of Israel, because their sin would have been of necessity. But the prescience of God, like that of Moses, v. 27. had no extraneous influence, and God testifies, v. 16. that he foreknew they would sin from their own voluntary

* no decree of mine

Concurring- to necessitate his fall,

Or touch with lightest moment of impulse

His free will, to her own inclining- left.

In even scale. Paradise Lost, X. 42.

54

impulse, and of their own accord, — ' this people will rise up,' &c. and v. 18. 'I will surely hide my face in that day. ...in that they are turned unto other gods.' Now the revolt of the Israelites which sub sequently took place, was not the consequence of God's foreknowledge of that event, but God fore knew that, although they were free agents, they would certainly revolt, owing to causes with which he was well acquainted, v. 20, 21. 'when they shall have eaten and filled themselves, and waxen fat,

then will they turn unto other gods I know their

imagination which they go about, even now before I have brought them into the land which I sware.'

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

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

55

be to me a Son.' 1 Pet. i. 19, 20. < Christ.. ..who verily was fore-ordained before the foundation of the world.' Isai. xlii. 1. ' mine elect, in whom my soul delighteth.' 1 Pet. ii. 4. ' chosen of God, and pre cious.' From all these passages it appears that the Son of God was begotten by the decree of the Father. There is no express mention made of any special decree respecting the angels, but its existence seems to be implied, 1 Tim. v. 21. < the elect angels.' Eph. i. 9, 10. ' the mystery of his will. ...that he might gather together in one all things in Christ, both which are in heaven, and which are on earth.'

CHAPTER IV.

OF PREDESTINATION,

A HE principal special decree of God relating to man is termed Predestination, whereby God in pity to mankind, though foreseeing that they would fall of their own accord, predestinated to eternal salvation before the foundation of the world those who should Relieve and continue in the faith ; for a manifestation of the glory of his mercy, grace, and wisdom, accord- ing to his purpose in Christ.

It has been the practice of the schools to use the word predestination, not only in the sense of election, but also of reprobation. This is not consistent with the caution necessary on so momentous a subject, since wherever it is mentioned in Scripture, election alone is uniformly intended. Rom. viii. 29, 30. 4 whom he did predestinate to be conformed to the image of his Son moreover whom he did predesti nate, them he also called : and whom he called, them he also justified : and whom he justified, them he also glorified.' 1 Cor. ii. 7. ' the hidden wisdom, which God ordained before the world unto our glory.' Eph. i. 5. ' having predestinated us unto the adop tion.' v. 11. 'in whom also we have obtained an inheritance, being predestinated according to his pur-

57

pose.' Acts ii. 23. compared with iv. 28. c him be ing delivered by the determinate counsel and fore knowledge of God they have taken for to do

whatsoever thy hand and thy counsel determined be fore to be done,' namely, as a means of procuring the salvation of man.

In other modes of expression, where predestination is alluded to, it is always in the same sense of elec tion alone. Rom viii. 28. ' to them who are the called according to his purpose.' ix. 23, 24. ' the ves sels of mercy which he had afore prepared unto glo ry, even us, whom he hath called.' Eph. iii. 11. ' according to the eternal purpose which he purposed in Christ Jesus.' 2 Tim. i. 9. 'according to his own

o

purpose and grace.' For when it is said negatively, 1 Thess. v. 9. ' God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ,' it does not follow by implication that there are others who are appointed to wrath. Nor does the expression in 1 Pet. ii. 8. ' whereunto also they were appointed,' signify that they were appointed from all eternity, but from some time subsequent to their defection, as the Apostles are said to be ' chosen' in time, 4 and ordained' by Christ to their office, John xv. 16.

Again, if an argument of any weight in the discus sion of so controverted a subject can be derived from allegory and metaphorical expressions, mention is frequently made of those who are written among the i living, and of the book of life, but never of the book of death.* Isai. iv. 3. « written among the living.'

* blotted out and ras'd

By their rebellion from the book of life. Paradise, Lost, I. 362; VOL. I. 8

58

Dan. xii. 1. * at that time thy people shall be de livered, every one that shall be found written in the book.5 Luke x. 20. < rather rejoice, because your names are written in heaven.' Philipp. iv. 3. ' whose names are in the book of life.' At the same time this figure of enrolment in the book of life does not appear to signify eternal predestination, which is general, but some temporary and particular decision of God applied to certain men, on account of their works. Psal Ixix. 28. ' let them be blotted out of the book of the living, and not be written with the righteous ;' whence it appears that they had not been written from everlasting. Isai. Ixv. 6. ' behold it is written before me ; I will not keep silence, but will recompense.' Rev. xx. 12. * the dead were judged out of those things which were written in the books, according to their works.' It is clear, therefore, that it was not the book of eternal predestination, but of their works. In the same way neither were those ordained from everlasting who are said, Jude 4. to have been ' before of old ordained to this condemna tion.' For why should we give so extensive a sig nification to the term ' of old,' instead of defining it to mean, from the time when they had become in veterate and hardened sinners ? Why must we un derstand it to imply so remote a period, either in this text, or in the passage whence it seems to be taken ? 2 Pet. ii. 3. 'whose judgement now of a longtime lingereth not, and their damnation slumbereth not,' — that is, from the time of their apostacy, however long they had dissembled it.

The text, Prov. xvi. 4. is also objected, — f Jeho vah hath made all things for himself ; yea, even the

59

wicked for the day of evil.' But God did not make him wicked, much less did he make him so ' for him self.' All that he did was to sentence the wicked to deserved punishment, as was most fitting, but he did not predestinate him, if innocent, to the same fate. It is more clearly expressed, Eccles. vii. 29. i God hath made man upright ; but they have sought out many inventions,' whence the day of evil ensues as certainly, as if the wicked had been made for it.

Predestination, therefore, must always be referred to election, and seems often to be put for it. What St. Paul says, Rom. viii. 29. ' whom he did fore know, he also did predestinate,' is thus expressed, 1 Pet. i. 2. ' elect according to the foreknowledge.7 Rom. ix. 11. 'the purpose of God according to elec tion.' xi. 5. ' according to the election of grace.' Eph. i. 4. < he hath chosen us in him.' Col iii. 12. * as the elect of God, holy and beloved.' 2 Thess. 11. 13. * because God hath from the beginning chosen you to salvation.' Reprobation, therefore, could not be included under the title of predestination. I Tim. ii. 4. < who will have all men to be saved, and to come unto the knowledge of the truth.' 2 Pet. iii. 9. 1 the Lord. ...is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance,' — to us-ward, that is, towards all men, not towards the elect only, as some interpret it, but particularly towards the wicked, as it is said, Rom. ix. 22. 'God endured.. ..the vessels of wrath.' For if, as some object, Peter would scarcely have in cluded himself among the unbelievers, much less would he have numbered himself among such of the elect as had not yet come to repentance. Nor does

60

God delay on account of the elect, but rather hastens the time. Matt. xxiv. 22. ' for the elect's sake those days shall be shortened.'

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

* Resolving- from thenceforth

To leave them to their own polluted ways ;

And one peculiar nation to select

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

| such as thou hast solemnly elected

With gifts and graces eminently adorn M

To some great work, thy glory — . Samson Jlgonistes, 679.

61

pose of predestination is the salvation of believers, — a thing in itself desirable, — but on the contrary the ob ject which reprobation has in view is the destruction of unbelievers, a thing in itself ungrateful and odious ; whence it is clear that God could never have predes tinated reprobation, or proposed it to himself as an end. Ezek. xviii. 32. ' I have no pleasure in him that dieth.' xxxiii. 11. < as I live, saith the Lord God,

1 have no pleasure in the death of the wicked, but that the wicked should turn from his way and live.' If therefore the Deity have no pleasure either in sin, or in the death of the sinner, that is, either in the cause or the effect of reprobation, certainly he cannot delight in reprobation itself. It follows, that reprobation forms no part of what is meant by God's predestination.

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

Before the foundation of the world, Eph. i. 4.

2 Tim. i. 9. 'before the world began.' See also Tit. i. 2.

In pity to mankind, though foreseeing that they would fall of their own accord. It was not simply man as a being who was to be created, but man as a being who was to fall of his own accord, that was the matter or object of predestination ;* for that mani-

* According- to a part of the Sublapsarian scheme, taught by St. Au gustine and maintained by the Synod of Dort.

62

festation of divine grace and mercy which God de signed as the ultimate purpose of predestination, pre supposes the existence of sin and misery in man, originating from himself alone. It is universally ad mitted that the fall of man was not necessary ; but if on the other hand the nature of the divine decree was such, that his fall became really inevitable, — which contradictory opinions are sometimes held in conjunc tion by the same persons, — then the restoration of man, who had fallen of necessity, became no longer a matter of grace, but of simple justice on the part of God. For if it be granted that he lapsed, though not against his own will, yet of necessity, it will be im possible not to think that the admitted necessity must have overruled or influenced his will by some secret force or guidance. But if God foresaw that man would fall of his own free will, there was no occa sion for any decree relative to the fall itself, but only relative to the provision to be made for man, whose future fall was foreseen. Since then the apostacy of the first man was not decreed, but only foreknown by the infinite wisdom of God, it follows that predesti nation was not an absolute decree before the fall of man ; and even after his fall, it ought always to be considered and defined as arising, not so much from a decree itself, as from the immutable conditions of a decree.

Predestinated ; that is, designated, elected ; pro posed to himself the salvation of man as the scope and end of his counsel. Hence may be refuted the no tion of an abandonment and desertion from all eter nity, in direct opposition to which God explicitly and frequently declares, as has been quoted above, that he

63

desires not the death of any one, but the salvation of all ; that he hates nothing that he has made ; and that he has omitted nothing which might suffice for universal salvation.

For a manifestation of the glory of his mercy, grace, and wisdom. This is the chief end of predes tination. Rom. ix. 23. ' that he might make known the riches of his glory on the vessels of mercy.5 1 Cor. ii. 7. ' we speak the wisdom of God in a mys tery, even the hidden wisdom which God ordained before the world unto our glory.' Eph. i. 6. 4 to the praise of the glory of his grace.

According to his purpose in Christ. Eph. iii. 10, 11. ' the manifold wisdom of God, according to the eternal purpose which he purposed in Christ Jesus our Lord.' i. 4, 5, < he hath chosen us in him ; hav ing predestinated us unto the adoption of children by Jesus Christ.' v. 11. 'in him, in whom also we have obtained an inheritance, being predestinated accord ing to his purpose.' This is the source of that love of God, declared to us in Christ. John iii. 16. * God so loved the world, that he gave his only be gotten Son.' Eph. ii. 4, 5. * for his great love wherewith he loved us. ...by grace ye are saved.' 1 John iv. 9, 10. ' in this was manifested the love of God toward us, because that God sent his onlv begotten Son into the world,' &c. Wherefore there was no grace decreed for man who was to fall, no mode of reconciliation with God, independently of the foreknown sacrifice of Christ ;* and since God

* in thee

As from a second root shall be restord As many as are restor'd, without thee none.

Paradise Lost, III. 287.

64

has so plainly declared that predestination is the ef fect of his mercy, and love, and grace, and wisdom in Christ, it is to these qualities that we ought to at tribute it, and not, as is generally done, to his abso lute and secret will, even in those passages where mention is made of his will only. Exod. xxxiii. 19. ' I will be gracious to whom I will be gracious,' that is, not to enter more largely into the causes of this graciousness at present, Rom. ix. 18. 'he hath mer cy on whom he will have mercy,' by that method, namely, which he had appointed in Christ. Or it will appear on an examination of the particular texts, that in passages of this kind God is generally speak ing of some extraordinary manifestation of his grace and mercy. Thus Luke xii. 32. ' it is your Father's good pleasure.' Eph. i. 5, 11. 'by Jesus Christ to himself, according to the good pleasure of his will ;

in whom also we have obtained an inheritance

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

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

65

faithful? he cannot deny himself.' It seems then that there is no particular predestination or election, but only general, — or in other words, that the privi lege belongs to all who heartily believe and continue in their belief, — that none are predestinated or elect ed irrespectively, e. g. that Peter is not elected as Peter, or John as John, but inasmuch as they are be lievers, and continue in their belief, — and that thus the general decree of election becomes personally applicable to each particular believer, and is ratified to all who remain stedfast in the faith.

This is most explicitly declared by the whole of Scripture, which offers salvation and eternal life equally to all, under the condition of obedience in the Old Testament, and of faith in the New. There can be no doubt that the tenor of the decree in its promulgation was in conformity with the decree it self, — otherwise the integrity of God would be im pugned, as expressing one intention, and concealing another within his breast. Such a charge is in effect made by the scholastic distinction which ascribes a two-fold will to God ; his revealed will, whereby he prescribes the way in which he desires us to act, and his hidden will, whereby he decrees that we shall never so act :* which is much the same as to attribute

* ' Voluntas Dei in varias species distingui solet, ut absolutam et con- dit'onatam ; antccedentem et consequentem ; signi et beneplaciti, &G.

Voluntas signi dicitur cum Deus verbo suo significat quid velit aut

nolit ab hominibus fieri, et mandatis ejus continetur; beneplaciti vero, qua Deus apud se premit et occultat id quod vult facere.' Curcelloei Institutio^ ii. 9. 6, 7. * Thomas Aquinas and his disciples frame another distinction to elude the text in Timothy (1 Tim. ii. 4.) and tell us of a will revealed, and of another hidden^ which is, many times at least, con trary to that revealed a distinction rejected by our 17th Article,

VOL. I. 9

66

to the Deity two distinct wills, whereof one is in di rect contradiction to the other. It is, however, as serted that the Scriptures contain two opposite state ments respecting the same thing ; it was the will of God that Pharaoh should let the people go, for such was the divine command, — but it was also not his will, for he hardened Pharaoh's heart. The truth however is, that it was God alone who willed their departure, and Pharaoh alone who was unwilling ; and that he might be the more unwilling, God hard ened his heart,* and himself deferred the execution of his own pleasure, wThich was in opposition to that of Pharaoh, that he might afflict him with heavier pun ishment on account of the reluctance of his will. Neither in his mode of dealing with our common fa ther Adam, nor with those whom he calls and invites to accept of grace, can God be charged with com manding righteousness, while he decrees our diso-

which directs us to follow, not this supposed hidden will of God, but that which is expressly declared in his word.' Glocester Ridley's Sixth Sermon on, the Divinity and Operations of the Holy Ghost.

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

Paradise Lost, III. 198.

the will

And higli permission of all-ruling Heaven

Left him at large to his own dark designs,

That with reiterated crimes he might

Heap on himself damnation, while he sought

Evil to others, and, enrag'd, might see

How all his malice serv'd but to bring forth

Infinite goodness, grace, and mercy, shewn

On man, by him seduc'd ; but on himself

Treble confusion, wrath, and vengeance pour'd. I. 211*

67

bedience to the command. What can be imagined more absurd than a necessity which does not necessi tate, and a will without volition ?

The tenor of the decree in its promulgation (which was the other point to be proved) is uniformly condi tional. Gen. ii. 17. ' thou shalt not eat of it ; for in the day that thou eatest thereof thou shalt surely die,' — which is the same as if God had said, I will that thou shalt not eat of it ; I have not therefore decreed that thou shalt eat of it ; for if thou eat, thou shalt die ; if thou eat not, thou shalt live. Thus the de cree itself was conditional before the fall ; which from numberless other passages appears to have been also the case after the fall. Gen, iv. 7. f if thou doest well, shalt thou not be excepted ? and if thou doest not well, sin lieth at the door,' or, ' the pun ishment of sin watcheth for thee.' Exod. xxxii. 32, 33. ' blot me, I pray thee, out of thy book which

thou hast written whosoever hath sinned against

me, him will I blot out of my book.' Such was the love of Moses for his nation, that he either did not remember that believers, so long as they continued such, could not be blotted out, or the expression must be understood in a modified sense, as in Rom. ix. 1, &c. 4 I could wish, if it were possible — :' but the answer of God, although metaphorical, explains with sufficient clearness that the principle of predes tination is founded upon a condition, — ' whosoever hath sinned, him will I blot out.' This is announced more fully in the enforcement of the legal covenant, Deut. vii. 6 — 8. where God particularly declares his choice and love of his people to have been gratui tous ; and in v. 9. where he desires to be known as

68

* a faithful God which keepeth his covenant and mercy,' he yet adds as a condition, 4 with them that love him and keep his commandments.' Again, it is said still more clearly, v. 12. ' it shall come to pass, if ye hearken, to these judgements, and keep and do them, that Jehovah thy God shall keep unto thee the covenant and the mercy which he sware unto thy lathers.' Though these and similar passages seem chiefly to refer either to the universal election of a nation to the service of God, or of a particular indi vidual or family to some office (for in the Old Testa ment it is perhaps difficult to trace even a single expression which refers to election properly so called, that is, election to eternal life,) yet the principle of the divine decree is in all cases the same. Thus it is said of Solomon, as of another Christ, 1 Chron. \\viii. 6, 7, 9. 'I have chosen him to be my son, and I will be his father.' But what are the terms of the covenant ; — 4 if he be constant to do my commandments and my judgements, as at this day

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

but if thou forsake him, he will cast thee off forever.' The election of his posterity also depended on the same stipulation. 2 Chron. vi. 16. 4 so that thy children take heed to their way, to walk in my law.7 See also xxxiii. 8. and xv. 2. * the Lord is with

you, while ye be with him but if ye forsake

him, he will forsake you ;' whence Isaiah does not scruple to say, xiv. 1, ' the Lord will yet choose Is rael,' See also Zech. i. 16. Isaiah also shows who are the elect ; Ixv. 9, 10. 'mine elect shall inherit

it and Sharon shall be for my people that

have sought me.' Jer. xxii. 24. * though Couiah

69

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

The same thing must be observed in the covenant of grace, wherever the condition is not added. Tins however seldom happens. Mark xvi. 16. * he that believetb and is baptized shall be saved : but he that believeth not shall be damned.' It we could con ceive God originally predestinating mankind on such conditional terms as these, endless controversies might be decided by this single sentence, or by John iii. H). 4 God so loved the world, that he gave his only be gotten Son, that whosoever believeth in him should not perish, but have everlasting life.' xv. 6. * if a man abide not in me, he is cast forth as a branch.' v. 10. ' if ye keep my commandments, ye shall abide in my love, even as I have kept my Father's com mandment.' xvii. 20. 'neither pray I for these alone, but for them also which shall believe on me through their woid.' Such therefore were those who Mere predestinated by the Father. So also, Luke vii. 30. * the Pharisees and lawyers rejected the counsel of God against themselves, being not bapti/ed of him ;' whence it appears that even they might previously have been predestinated, if they would have believed. Who was more certainly chosen than Peter ? and yet a condition is expressly interposed, John xiii. 8. ' if I wash thee not, thou hast no part with me.' What then ensued ? Peter readily complied, and consequently had part with his Lord : had he not complied, he would have had no part with him. For though Judas is not only said to have been chosen, which may refer to his apostleship, but even to have been given to Christ by the Father, he

70

yet attained not salvation. John xvii. 12. ' those that thou gavest me I have kept, and none of them is lost, but the son of perdition ; that the Scripture might be fulfilled, i. 11, 12. * he came unto his own, and his own received him not. But as many as received him, to them gave he power,' &c., that is, to those who believed in his name ; to whom he did not give power before they had received arid be lieved in him, not even to those who were specially called his own. So St. Paul, Eph. i. 13. ' in whom also after that ye believed, ye were sealed with that holy spirit of promise.' Undoubtedly those whom in the beginning of his epistle he calls holy, who were not sealed till after that they had believed, were not individually predestinated before that peri od. 2 Cor. vi. 1. 'we beseech you also that ye receive not the grace of God in vain.' Rev. in. 5. ' he that overcometh, the same shall be clothed in white raiment, and I will not blot out his name out of the book of life.' On the other hand it is said, xxii. 19. ' if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life.

Again, if God have predestinated us ' in Christ,' as has been proved already, it certainly must be on the condition of faith in Christ. 2 Thess. ii. 13. ' God hath from the beginning chosen you to salva tion through sanctification of the Spirit, and belief of the truth.' Therefore it is only future 'believers' who are chosen. Tit. i. 1. ' according to the faith of God's elect, and the acknowledging of the truth which is after godliness.' Heb. xi. 6. ' without faith it is impossible to please God,' — and thus become one of

71

the elect ; whence I conclude that believers are the same as the elect, and that the terms are used indis criminately. So Matt. xx. 16. ' many be called, but few chosen,' only signifies that they which be lieve are few. Rom. viii. 33. ' who shall lay any thing to the charge of God's elect ?' that is, of be lievers : otherwise by separating election from faith, and therefore from Christ, we should be entangled in hard, not to say, detestable and absurd doctrines. So also, Rom. xi. 7. ' the election have obtained it ;' that is, believers, as is clear from the twentieth verse, ' thou,' that is, thou that art elect, ' standest by faith ;' and v. 22. ' if thou continue in his goodness ; otherwise thou also shalt be cut off.' Such is St. Paul's interpretation of the doctrine in his own case ;' 1 Cor. ix. 27. i lest that by any means when I have preached to others, I myself should be a castaway.' Philip, iii. 12. < not as though I had already attain ed, either were already perfect ; but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus.' 2 Tim. ii. 10, 12. 'I endure all things for the elect's sake, that they may also obtain the salvation which is in Christ Jesus,' &c. yet it is said in the next verse, 'if we believe not, yet he abideth,' &c.

Two difficult texts remain to be explained from analogy by the aid of so many plainer passages ; for what is obscure must be illustrated by what is clear, not what is clear by what is obscure. The first pas sage occurs Acts xiii. 48. the other Rom. viii. 28 — 30. which, as being in my judgement the least difficult of the two, I shall discuss first. The words are as follow : ' we know that all things work together for

72

good, to them that love God, to them who are the called according to his purpose : for whom he did foreknow he also did predestinate to be conformed to the image of his Son,' &c. ' moreover whom he did predestinate, them he also called ; and whom he called, them he also justified ; and whom he justified, them he also glorified.'

In the first place it must be remarked, that it ap pears from v. 28, that those ' who love God' are the same as those ' who are the called according to his purpose,' and consequently as those ' whom he did foreknow,' and ' whom he did predestinate,' for c them he also called,' as is said in v. 30. Hence it is ap parent that the apostle is here propounding the scheme and order of predestination in general, not of the pre destination of certain individuals in preference to others. As if he had said, We know that all things work together for good to those who love God, that is, to those who believe, for those who love God be lieve in him. The order of this scheme is also ex plained. First, God foreknew those who should believe, that is, he decreed or announced it as his pleasure that it should be those alone who should find grace in his sight through Christ, that is, all men, if they would believe. These he predestinated to sal vation, and to this end he, in various ways, called all mankind to believe, or in other words, to acknowl edge God in truth ; those who actually thus believed he justified ; and those who continued in the faith unto the end he finally glorified. But that it may be more clear who those are whom God has foreknown, it must be observed that there are three ways in which any person or thing is said to be known to God.

73

First, by his universal knowledge, as Acts xv. 18. 6 known unto God are all his works from the begin ning of the world.' Secondly, by his approving or gracious knowledge,* which is an Hebraism, and therefore requires more explanation. Exod. xxxiii. 12. ' I know thee by name, and thou hast 'also found grace in my sight.' Psal. i. 6. 'Jehovah knoweth the way of the righteous.' Matt. vii. 23. 4 1 never knew you.' Thirdly, by a knowledge at tended with displeasure. Deut. xxxi. 21. 4 I know their imagination which they go about,' &c. 2 Kings xix. 27. ' I know.. ....thy coming in, and thy rage

against me.' Rev. iii. 1. < I know thy works, that thou hast a name that thou livest, and art dead.' la the passage under discussion it is evident that the ap proving knowledge of God can be alone intended ; but he foreknew or approved no one, except in Christ, and no one in Christ except a believer. Those therefore who were about to love, that is, to believe in God, God foreknew or approved ;t — or in general all men, if they should believe ; those whom he thus foreknew, he pre destinated, and called them that they might believe ; those who believed, he justified. But if God justified believers, and believers only, inasmuch as it is faith

* when God

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

Paradise Regained, III. 60.

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

VOL. I. 10

74

alone that justifieth, lie foreknew those only who would believe, for those whom he foreknew he justi fied ; those therefore whom he justified he also fore knew, namely, those alone who were about to believe. So Rom. xi. 2. ' God hath not cast away his people which he foreknew,' that is, believers, as appears from v. 20. 2 Tim. ii. 19. ' the Lord knoweth them that are his,' that is, ' all who name the name of Christ, and depart from iniquity ;' or in other words, all be lievers. 1 Pet. i. 2. < elect according to the fore knowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ.' This can be applicable to none but believers, whom the Father has chosen, ac cording to his foreknowledge and approbation of them, through the sanctification of the Spirit and faith, without which the sprinkling of the blood of Christ would avail them nothing. Hence it seems that the generality of commentators are wrong in in terpreting the foreknowledge of God in these pas sages in the sense of prescience ; since the prescience of God seems to have no connection with the princi ple or essence of predestination ; for God has predes tinated and elected whoever believes and continues in the faith. Of what consequence is it to us to know whether the prescience of God foresees who will, or will not, subsequently believe ? for no one believes because God has foreseen his belief, but God fore sees his belief because he was about to believe. Nor is it easy to understand how the prescience or fore knowledge of God with regard to particular persons can be brought to bear at all upon the doctrine of predestination, except for the purpose of raising a

75

number of useless and utterly inapplicable questions. For why should God foreknow particular individuals, or what could he foreknow in them which should induce him to predestinate them in particular, rather than all in general, seeing that the common condition of faith had been established ? Without searching deeper into this stibject, let us be contented with only knowing, that God, out of his infinite mercy and grace in Christ, has predestinated to salvation all who should believe. * ^^

The other passage is Acts xiii. 48. ' when the Gentiles heard this, they were glad, and glorified the word of the Lord ; and as many as were ordained to eternal life, believed.' The difficulty is caused by the abrupt introduction of an opinion of the historian, in which he at first sight appears to contradict him self as well as the rest of Scripture, for he had before attributed to Peter this saying, chap. x. 34, 35. ' of a truth I perceive that God is no respecter of persons ; but in every nation he that feareth him, and worketh righteousness, is accepted with him.' * Accepted ' certainly means chosen ; and lest it should be urged that Cornelius had already been a proselyte before, St. Paul says the same thing even of those who had never known the law, Rom. ii. 10, 14. ' there is no respect of persons with God,' &c. 6 when the Gen tiles which have not the law,' &c. I Pet. i. 17. ' the Father, who without respect of persons judgeth ac cording to every man's work.' Now those who hold

*Thy ransom paid, which man from death redeems, His death for man, as many as offcr'd lite Neglect not, and the benefit embrace