2 Cor. iv. 13. "it is written, I believed, and therefore have I spoken; we also believe, and therefore speak." 1 Tim. vi. 12-14. "thou hast professed a good profession before many witnesses; I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession, that thou keep this commandment." 2 Tim. i. 16. "he was not ashamed of my chain." ́ii. 12. "if we deny him, he also will deny us. 1 Pet. iii. 15. "be ready always to give an answer to every man that asketh you a reason of the hope that is in you. Heb. x. 35. "cast not away therefore your confidence."

This profession, when it leads to death, or imprisonment, or torments, or disgrace, is called MARTYRDOM. Matt. v. 11. "blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake." Philipp. i. 20. "with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life, or by death." v. 29. "for unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake." Heb. xi. 36, &c. "others had trial of cruel mockings and scourgings, yea moreover of bonds and imprisonment-." 1 Pet. iii. 14. "but and if ye suffer for righteousness' sake, happy are ye.”

It is generally through the means of martyrdom that the gospel is more extensively promulgated. Philipp. i. 14. 66 many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear."

Opposed to this is, first, the concealment of our religion. This was the fault of Nicodemus, John iii. 2. "the same came to Jesus by night." xii. 42. "nevertheless among the chief rulers also many believed on him, but because of the Pharisees they did not confess him, lest they should be put out of the synagogue. Isai. lix. 4. " none calleth for justice, nor any pleadeth for truth."

Secondly, apostasy. 2 Chron. xxviii. 6. "he slew in Judah an hundred and twenty thousand in one day, which were all valiant men, because they had forsaken Jehovah God of their fathers." John vi. 66. "from that time many of his disciples went back and walked no more with him." 1 Tim. iv. 1, &c. "in the latter times some shall depart from the faith," &c. Heb. vi. 4, &c. "it is impossible for those who were

once enlightened.... if they shall fall away, to renew them again unto repentance.' x. 29. "of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God?"

Thirdly, an unseasonable profession. Matt. vii. 6. "give not that which is holy unto the dogs.... lest they turn again and rend you." xvi. 20. "then charged he his disciples that they should tell no man that he was Jesus the Christ."

Such are the means by which the name of God is hallowed in word. It is hallowed in deed, when our actions correspond with our religious profession. Matt. v. 16. "let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven."

Opposed to this, is a neglect to act conformably to our profession. Thus Moses and Aaron are said, contrary to their usual custom, not to have sanctified God in the eyes of the people, Numb. xx. 12. and David, a man otherwise holy, gave occasion to the Gentiles to think and speak ill of God, by reason of his adultery, 2 Sam. xii. 14. So also the Jews, of whom St. Paul writes, Rom. ii. 24. "the name of God is blasphemed among the Gentiles through you, as it is written;" alluding to Isai. lii. 5. Ezek. xxxvi. 20. “when they entered unto the heathen, whither they went, they profaned my holy name, when they said to them, These are the people of Jehovah, and are gone forth out of his land.”

CHAP. VII.-ON THE TIME FOR DIVINE WORSHIP; WHEREIN ARE CONSIDERED THE SABBATH, LORD'S Day, and FESTIVALS.

THUS far of the parts of divine worship. We are now to consider its circumstances.

The circumstances of worship are the same as of all things natural, place and time.3

3.... that the body, with all the circumstances of place and time, were purified by the affections of the regenerate soul.' Of Reformation in England, Prose Works, II. 364. Tertius modus est adjunctorum quæ recipiuntur ad subjectum; quæ vulgo circumstantiæ nuncupantur, quia extra subjectum sunt. Huc tempus refertur.' Artis Logicæ plenior Institutio. Symmons' ed. VI. 224.

Public worship, previously to the law of Moses, was not confined to any definite place; under the law it took place partly in the synagogues and partly in the temple; under the gospel any convenient place is proper. John iv. 21, 23. “ye shall neither in this mountain, nor yet at Jerusalem, worship the Father; but the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth;" as Malachi had also prophesied, i. 11. "in every place incense shall be offered unto my name.

With regard to the time of public worship, what this was before the law does not appear. Under the law it was the Sabbath, that is, the seventh day, which was consecrated to God from the beginning of the world, Gen. ii. 2, 3. but which (as stated in Book I. chap. x.) was not, so far as we can learn, observed, or commanded to be observed, till the second month of the departure of the Israelites from Egypt, Exod. xvi. 1, 23, 25, 29. when it was enforced with severe prohibitions: v. 23. "to-morrow is the rest of the holy sabbath unto Jehovah ; bake that which ye will bake to-day, and seethe that which ye will seethe; and that which remaineth over lay up for you to be kept until the morning.' xx. 8, &c. "remember the sabbath-day, to keep it holy;" that is, remember it according to the previous commandment in the sixteenth chapter, referred to above; or it may be an emphatic manner of admonition. xxxi. 14. "ye shall keep the sabbath-day therefore, for it is holy unto you; every one that defileth it shall surely be put to death." xxxiv. 21. "in earing time and in harvest thou shalt rest." xxxv. 2, 3. "a sabbath of

rest to Jehovah.... ye shall kindle no fire throughout your habitations on the sabbath-day." Lev. xxiii. 3. "six days shall work be done, but the seventh day is the sabbath of rest, an holy convocation." Num. xv. 32, &c. "they found a man that gathered sticks on the sabbath-day." 2 Chron. xxxvi. 20, 21. “them that escaped from the sword he carried away to Babylon.... until the land had enjoyed her sabbaths." Jer. xvii. 21, 22. "bear no burthen on the sabbath-day." Nehem. x. 31. "if the people of the land bring ware or any victuals on the sabbath-day to sell, that we would not buy it of them-." xiii. 15, &c. "in those days saw I in Judah some treading wine presses on the sabbath."

The command to observe the Sabbath was given to the

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Israelites for a variety of reasons, mostly peculiar to themselves, and which are recorded in different parts of the Mosaic law. First, as a memorial of God's having completed the work of creation on the seventh day. Exod. xx. 11. xxxi. 15-17. "wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant.... for in six days Jehovah made heaven and earth, and on the seventh day he rested and was refreshed." Here, although the reason given for the celebration of the Sabbath applies equally to all other nations, the Israelites alone are enjoined to observe it; as is also the case with the command to abstain from creeping things, Levit. xi. 44. " ye shall therefore sanctify yourselves, and ye shall be holy, for I am holy; neither shall ye defile yourselves with any manner of creeping thing that creepeth upon the earth;" with the law against disfiguring the body, and other similar commands, Deut. xiv. 1, &c. "ye are the children of God;" for the reasons on which these precepts are founded apply equally to believers in general, and to all ages, although the precepts themselves are no longer obligatory. This has been remarked by our countryman Ames. Non est catholicæ

1 Dr William Ames, a Puritan divine in the time of James and Charles the First, and Professor of Divinity in the University of Franeker, a town of the Netherlands, in Friesland. It was partly from the work quoted above, and partly from The Abridgement of Christian Divinitie by Wollebius, that Milton, according to Phillips, compiled for the use of his pupils a system of divinity, which they wrote on Sundays at his dictation. An English translation of Ames's treatise was published by order of the House of Commons in 1642, under the title of The Marrow of Sacred Divinity, drawne out of the Holy Scriptures and the Interpreters thereof, and brought into method. It is divided into two books, of which the first, entitled On Faith in God, contains forty-one chapters, and the second, On Observance toward God, twenty-two. It is quite evident that Milton has frequently availed himself of this volume, both in the distribution of his subject and arrangement of the chapters, which frequently coincide with that of Ames, and in the citation of particular passages and applications of Scripture; though their opinions differ materially on several important points. The translation is very badly executed, as the version of the passage quoted in the text will show. "That rule therefore of interpreting the Scriptures which is wont to be delivered by some, is not universally true that all those duties [are] morall and immutable, which have morall and immutable reasons joyned to them; except it be thus understood, that those duties doe follow upon those reasons, no special command coming betweene." Milton quotes in his Tetrachordon the definition of marriage given by Ames, and passes a just censure on it. See Prose Works, III. 343. The Treatise of Wollebius is also divided into

veritatis illa regula interpretandi scripturas quæ tradi solet a quibusdam, officia illa omnia esse moralia et immutabilia quæ rationes morales et immutabiles habent sibi annexas; nisi sic intelligatur ut illa officia sequantur ex illis rationibus, nullo singulari Dei præcepto intercedente.' Ames Medull. Theol. lib. ii. c. 13. This, however, cannot be said either of the precepts above-mentioned, or of the Sabbath.

Secondly, because God was pleased by this distinguishing mark to separate the Israelites from other nations. Exod. xxxi. 13, &c. "it is a sign between me and you throughout your generations, that ye may know that I am Jehovah that doth sanctify you; ye shall keep the sabbath therefore, for it is holy unto you." Ezek. xx. 12. "to be a sign between me and them, that they might know that I am Jehovah that sanctify them." See also v. 20.

Thirdly, that the slaves and cattle might enjoy a respite from labour. Exod. xxiii. 12. "that thine ox and thine ass may rest, and the son of thine handmaid and the stranger may be refreshed." Deut. v. 12, 14. "keep the sabbath-day that thy man-servant and thy maid-servant may rest as well as thou." This reason applies only where servants are in a state of slavery, and subject to severe labour; the condition of hired servants, who are now generally employed, being much easier than that of purchased slaves in old time.

Fourthly, in remembrance of their liberation from Egypt. Deut. v. 15. "remember that thou wast a servant in the land of Egypt, and that Jehovah thy God brought thee out thence through a mighty hand and by a stretched out arm; therefore Jehovah thy God commanded thee to keep the sabbath-day." Fifthly, as a shadow or type of things to come. Col. ii. 16, 17. "in respect of an holy-day, or of the new moon, or two parts, On the Knowledge and on the Worship of God, the first comprised in thirty-six, and the second in fourteen chapters. The plan of the latter division is very similar to the corresponding portion of Milton's work; and not only the arguments, but even whole sentences are sometimes almost identically the same. Besides Ames and Wollebius, the following, among the writers who published general systems of divinity between the Reformation and the time of Milton, appear certainly to have been known to him: Calvin (Institutio Christianæ Religionis, first published in 1536, and an enlarged edition in the following year); Episcopius (Institutio, &c. contained in the first volume of his Opera Theologica, Amstel. 1650); Beza (Confessio Christianæ Fidei, 1560); Polanas (Syntagma Theologiæ Christianæ, Han. 1609). An abridgement of Theology will also be found in the first volume of Placeus's Works.