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Chapter 6 – Creating a Form on a Web Page

MULTIPLE CHOICE

1. A(n) ____ control is any type of input mechanism on a form.

a. variable c. parameter
b. input d. form
ANS: B PTS: 1 REF: HTML 287

2. Which of the following controls sends a form to a server for processing?

a. enter c. send
b. reset d. submit
ANS: D PTS: 1 REF: HTML 287

3. Which of the following controls returns all input controls to the default status?
a. clear c. reset
b. empty d. new
ANS: C PTS: 1 REF: HTML 287

4. Which of the following controls is identical to text fields used for single-line data entry?
a. submit c. password
b. textarea d. radio
ANS: C PTS: 1 REF: HTML 287

5. Which of the following controls creates a drop-down menu of choices from which a visitor chooses?
a. select c. menu
b. option d. choice
ANS: A PTS: 1 REF: HTML 287

6. Which of the following attributes, when used with the text tag, determines the number of characters
that display on a form?
a. character c. width
b. size d. dimension
ANS: B PTS: 1 REF: HTML 287

7. The ____ attribute of the text tag specifies the maximum length of the input field.
a. size c. maxlength
b. limit d. control
ANS: C PTS: 1 REF: HTML 287

8. A ____ input control is either a radio button, a check box, a Submit button, a Reset button, or a
selection menu.
a. select c. capture
b. data d. list
ANS: B PTS: 1 REF: HTML 287

9. In a ____ box, a visitor may enter small amounts of text.

 a. capture c. text
b. link d. textarea
ANS: C PTS: 1 REF: HTML 287

10. The text control has two attributes: ____.

a. cols and rows c. size and maxlength
b. post and get d. width and height
ANS: C PTS: 1 REF: HTML 287

11. In a radio control each choice is preceded by a radio ____.

a. menu c. button
b. bar d. either b or c
ANS: C PTS: 1 REF: HTML 288

12. A radio button typically displays as which of the following?

a. bullet c. small rectangle
b. open circle d. none of the above
ANS: B PTS: 1 REF: HTML 288

13. A ____ control creates a list item in a list from which only one item can be chosen.
a. select c. list
b. solo d. radio
ANS: D PTS: 1 REF: HTML 288

14. The type="____" attribute specifies that the type of control is the radio button.
a. radio c. option
b. check d. circle
ANS: A PTS: 1 REF: HTML 288

15. With a checkbox control, the default can be changed so a particular check box is preselected as the
default, by using the ____ attribute and value within the <input> tag.
a. chosen c. checked
b. default d. preselect
ANS: C PTS: 1 REF: HTML 288

16. The use of which of the following controls prevents the visitor’s having to type information into a text
field?
a. text c. password
b. textarea d. select
ANS: D PTS: 1 REF: HTML 289

17. A(n) ____ control creates a selection menu of choices from which a visitor selects one or more
choices.
a. select c. radio
b. option d. checkbox
ANS: A PTS: 1 REF: HTML 289

18. ____ controls are similar to text controls, except that they allow multiple lines of text input.
 a. Password c. Capture
b. Textarea d. Either a or b
ANS: B PTS: 1 REF: HTML 289

19. The textarea control has two primary attributes: ____.

a. rows and cols c. size and width
b. size and maxlength d. select and option
ANS: A PTS: 1 REF: HTML 289

20. It is a good rule of thumb to keep the number of columns in a textarea to ____ or fewer.
a. 10 c. 25
b. 15 d. 50
ANS: D PTS: 1 REF: HTML 289

21. The ____ attribute identifies the specific information that is being sent when the form is submitted for
processing.
a. spec c. target
b. name d. this
ANS: B PTS: 1 REF: HTML 290

22. All controls except one have a ____ attribute.

a. name c. value
b. link d. select
ANS: C PTS: 1 REF: HTML 290

23. The <____> tag defines the text that displays in the grouping borders.
a. key c. cluster
b. legend d. aggregate
ANS: B PTS: 1 REF: HTML 291

24. The ____ attribute of the <form> tag indicates the URL for the action to be completed by the server.
a. method c. action
b. process d. http
ANS: C PTS: 1 REF: HTML 291

25. There are two primary methods to send the form to the server to be processed: ____
a. send and put c. get and put
b. get and post d. CGI and HTML
ANS: B PTS: 1 REF: HTML 294

26. Which of the following is a program written in a programming language (such as Perl) that
communicates with the Web server?
a. HTML function c. URL imagemap
b. CGI script d. post method
ANS: B PTS: 1 REF: HTML 294

27. The ____ attribute of the <form> tag specifies the manner in which the data entered in the form is sent
to the server to be processed.
 a. process c. http
b. server d. method
ANS: D PTS: 1 REF: HTML 294

28. The two values of the ____ attribute in HTML are get and post.
a. process c. http
b. server d. method
ANS: D PTS: 1 REF: HTML 294

29. The ____ method sends the name-value pairs to the end of the URL indicated in the action attribute.
a. get c. post
b. base d. serv
ANS: A PTS: 1 REF: HTML 294

30. The size=“2” attribute means which of the following?

a. two characters will appear, but more may be entered, depending on the maxlength attribute
b. one character will appear, and the second will be truncated
c. two characters will appear, and no more may be entered
d. at most, two characters can be entered
ANS: A PTS: 1 REF: HTML 296

31. The default type for the <input /> tag is a ____.
a. radio button c. text box
b. checkbox d. textarea
ANS: C PTS: 1 REF: HTML 297

32. If no ____ attribute value is specified, a selection menu initially displays only one option, along with a
list arrow to view other choices in the list.
a. default c. size
b. choice d. checked
ANS: C PTS: 1 REF: HTML 300

33. If a selection menu includes the size attribute with a value of 3, ____ choice(s) will appear in the
menu.
a. one c. three
b. two d. four
ANS: C PTS: 1 REF: HTML 301

34. If the ____ attribute was not used to create a selection menu, the Web page visitor will be allowed to
select only one choice in the menu.
a. several c. choices
b. many d. multiple
ANS: D PTS: 1 REF: HTML 302

35. Form controls are useless unless the information entered in the form can be submitted for ____.
a. concatenation c. aggregation
b. processing d. all of the above
ANS: B PTS: 1 REF: HTML 304
 36. Which of the following tags gives you the option of using an image for a Submit button, rather than
using the default button style?
a. <option> c. <modify>
b. <image button> d. <button>
ANS: D PTS: 1 REF: HTML 304

37. The <form method=post action=mailto:[email protected]> tag designates that the ____ method will be
used to send data to the appropriate location for processing.
a. mailto c. post
b. form d. action
ANS: C PTS: 1 REF: HTML 304

38. Which of the following characters strings together all of the form responses?
a. & c. @
b. ! d. %
ANS: A PTS: 1 REF: HTML 305

39. Which of the following buttons deletes any data previously typed into text or textarea fields?
a. New c. Clear
b. Restore d. Reset
ANS: D PTS: 1 REF: HTML 305

40. Which of the following attributes specifies a reset button?

a. type=“option” c. reset=“type”
b. master=“reset” d. type=“reset”
ANS: D PTS: 1 REF: HTML 305

MULTIPLE RESPONSE

Modified Multiple Choice

1. Which of the following is a main component of a Web page form?

a. input controls c. link to a major search engine
b. <form> tag d. Submit button
ANS: A, B, D PTS: 1 REF: HTML 287

2. A text input control is a ____ box.

a. link c. password text
b. textarea d. text
ANS: B, C, D PTS: 1 REF: HTML 287

3. Which of the following controls creates a list item?

a. checkbox c. list
b. radio d. dropdown
ANS: A, B PTS: 1 REF: HTML 287

4. A password always appears as a series of which of the following?

 a. characters c. bullets
b. asterisks d. ampersands
ANS: A, B, C PTS: 1 REF: HTML 288

5. When a Web page visitor clicks the Submit button on the form, which of the following is sent to be
processed?
a. parameters of the control
b. value of the data contained with the control
c. dimensions of the field
d. name of the control
ANS: B, D PTS: 1 REF: HTML 290

MODIFIED TRUE/FALSE

1. A text control creates a text box that is used for a single line of input. _________________________

ANS: T PTS: 1 REF: HTML 287

2. By default, all check boxes are pre-selected. _________________________

ANS: F, deselected

PTS: 1 REF: HTML 288

3. The reset input control sends the information from a form to the appropriate location for processing.
_________________________

ANS: F, submit

PTS: 1 REF: HTML 290

4. A Web page form must include a Reset button. _________________________

ANS: F, Submit

PTS: 1 REF: HTML 290

5. The paragraph input control creates a multiple-line field for a relatively large amount of text.
_________________________

ANS: F, textarea

PTS: 1 REF: HTML 291

TRUE/FALSE

1. Using a Web page form for user input reduces the potential for errors because customers enter data or
select options from the form included directly on the Web page.

ANS: T PTS: 1 REF: HTML 284

 2. A select input control creates a series of check boxes for Web visitors to use.

ANS: F PTS: 1 REF: HTML 288

3. The maximum length of a text field may exceed the size of the field that displays on the form.

ANS: T PTS: 1 REF: HTML 288

4. Each choice in a check box list can be either on or off.

ANS: T PTS: 1 REF: HTML 288

5. A checkbox control allows a Web page visitor to select only one choice from a list of choices.

ANS: F PTS: 1 REF: HTML 288

6. Multiple radio buttons in the same group can be set to a checked state at the same time.

ANS: F PTS: 1 REF: HTML 288

7. With check boxes, only one option can be selected at a time.

ANS: F PTS: 1 REF: HTML 288

8. It is a good rule of thumb to use between 50 and 100 columns of text in a textarea field.

ANS: F PTS: 1 REF: HTML 289

9. The resume and send controls create the Reset and Submit buttons.

ANS: F PTS: 1 REF: HTML 290

10. A Web page form must include a Reset button.

ANS: F PTS: 1 REF: HTML 290

11. For a textarea field, no value attribute is possible because of the variability of the input.

ANS: T PTS: 1 REF: HTML 290

12. All options in a selection menu are contained within the <select> and </select> tags.

ANS: T PTS: 1 REF: HTML 292

13. HTML5 includes new attributes for the <input /> tag.

ANS: T PTS: 1 REF: HTML 291

14. The value attribute of the <input /> tag is optional for radio and checkbox controls.

ANS: F PTS: 1 REF: HTML 291

15. Few Web sites use CGI scripts to process forms because this is an inefficient way to handle the data
that is sent to a form.
 ANS: F PTS: 1 REF: HTML 293

16. The get method sends the name-value pairs to the end of the URL indicated in the action attribute.

ANS: T PTS: 1 REF: HTML 294

17. The post method is a program written in a programming language that communicates with the Web
server.

ANS: F PTS: 1 REF: HTML 294

18. Information on forms can be sent by e-mail to an e-mail address or can be used to update a database.

ANS: T PTS: 1 REF: HTML 294

19. A FORM script sends the information input on a Web page form to the Web server for processing.

ANS: F PTS: 1 REF: HTML 294

20. If you specify a maximum number of characters that is greater than the number of characters specified
in the size attribute, the additional characters will be cut off.

ANS: F PTS: 1 REF: HTML 296

21. If you do not specify a size attribute in the <select> tag, only one option is displayed, along with a list
arrow.

ANS: T PTS: 1 REF: HTML 300

22. The <legend> tag within the fieldset tag is required.

ANS: F PTS: 1 REF: HTML 306

23. An embedded style sheet changes the style for a single Web page.

ANS: T PTS: 1 REF: HTML 308

24. You should validate the code after the form is completed and view and test it using your browser.

ANS: T PTS: 1 REF: HTML 311

25. When you are collecting information from an online form, it is very important to test that the
information is accurate.

ANS: T PTS: 1 REF: HTML 311

COMPLETION

1. A(n) ____________________ input control is either a text box, a textarea box, or a password text box.

ANS: text
 PTS: 1 REF: HTML 287

2. In a(n) ____________________ text box, a visitor may enter a password.

ANS: password

PTS: 1 REF: HTML 287

3. In a(n) ____________________ box, a visitor may enter larger amounts of text.

ANS: textarea

PTS: 1 REF: HTML 287

4. The ____________________ attribute of the text control determines the number of characters that
display on the form.

ANS: size

PTS: 1 REF: HTML 287

5. A(n) ____________________ control tells the browser to send the data on the form to the server.

ANS: submit

PTS: 1 REF: HTML 287

6. A(n) ____________________ control returns all input controls to the default status.

ANS: reset

PTS: 1 REF: HTML 287

7. A(n) ____________________ control creates a list item in a list from which more than one item can
be chosen.

ANS: checkbox

PTS: 1 REF: HTML 288

8. To set a particular radio button as the default, you use the ____________________ value within the
<input /> tag.

ANS: checked

PTS: 1 REF: HTML 288

9. A(n) ____________________ button typically appears as an open circle.

ANS:

radio
option
 PTS: 1 REF: HTML 288

10. The textarea control uses the ____________________ attribute to specify the number of columns in
the textarea field.

ANS: cols

PTS: 1 REF: HTML 289

11. The ____________________ button sends the information to the appropriate location for processing.

ANS: Submit

PTS: 1 REF: HTML 290

12. The <____________________/ > tag defines the controls used in the form, using a variety of type
attribute values.

ANS: input

PTS: 1 REF: HTML 291

13. The <____________________> tag creates a form that allows user input.

ANS: form

PTS: 1 REF: HTML 291

14. The ____________________ method sends a separate data file with the name-value pairs to the URL
(or e-mail address) indicated in the action attribute.

ANS: post

PTS: 1 REF: HTML 294

15. When the ____________________ attribute specifies the same number of characters as the size
attribute, all characters entered by a user will appear in the text box.

ANS: maxlength

PTS: 1 REF: HTML 296

16. To select multiple choices in a selection menu, a user must first select one choice and then press and
hold the ____________________ key while clicking other choices in the list.

ANS: CTRL

PTS: 1 REF: HTML 301

17. To select several consecutive choices in a selection menu, a user must first select one choice and then
press and hold the ____________________ key while selecting the last choice.

ANS: SHIFT
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 PTS: 1 REF: HTML 301

18. The ____________________ button clears any input that was entered in the form, restoring the input
controls back to the initial values.

ANS: Reset

PTS: 1 REF: HTML 304

19. The ____________________ control helps to group related form elements together.

ANS: fieldset

PTS: 1 REF: HTML 306

20. Using ____________________ is especially helpful in cases where some information is required and
some is optional.

ANS: grouping

PTS: 1 REF: HTML 306

MATCHING

Identify the letter of the choice that best matches the phrase or definition.
a. data input f. select
b. checkbox g. textarea
c. attributes h. password
d. radio button i. select control
e. input j. target
1. The use of asterisks, for example, to mark the entered text in this kind of field is designed to help
protect text from being observed as it is being entered
2. When one of these is selected, all of the other ones in the list are deselected automatically
3. This category of control eliminates a visitor's having to type information into a text or textarea field
4. This kind of field is useful when an extensive amount of input from the Web page visitors is required
or desired
5. This kind of input control creates a list item
6. If a choice in a selection menu is highlighted, it means that this attribute has been used for that choice
7. This kind of control either can be a radio button, a check box, a Submit button, or a Reset button
8. These kinds of controls either are HTML tags or attributes of HTML tags
9. Nearly all of the HTML tags used to create forms have at most one of these each
10. This attribute of the <form> tag indicates the location at which a resource will display

1. ANS: H PTS: 1 REF: HTML 288

2. ANS: D PTS: 1 REF: HTML 288
3. ANS: F PTS: 1 REF: HTML 289
4. ANS: G PTS: 1 REF: HTML 289
5. ANS: B PTS: 1 REF: HTML 288
6. ANS: I PTS: 1 REF: HTML 289
7. ANS: A PTS: 1 REF: HTML 287
8. ANS: E PTS: 1 REF: HTML 291
 9. ANS: C PTS: 1 REF: HTML 291
10. ANS: J PTS: 1 REF: HTML 291

ESSAY

1. Briefly list the HTML tags used to create forms, including their functions and any relevant remarks
about their use.

ANS:
<fieldset></fieldset> -- groups related controls on a form; it is optionally used for readability
<form></form> -- creates a form that allows user input; it is required when creating forms
<input /> -- defines the controls used in the form, using a variety of type attribute values; it is required
for input controls
<legend></legend> -- defines the caption that is displayed in the grouping borders; it is optionally
used when using <fieldset> tags
<option></option> -- specifies a choice in a <select> tag; it is required, one per choice
<select></select> -- creates a menu of choices from which a visitor selects; it is required for selection
choices
<textarea></textarea> -- creates a multiple-line text input area; it is required for longer text inputs that
appear on several lines

PTS: 1 REF: HTML 291 TOP: Critical Thinking

2. Explain in detail the difference between the action and method attributes of the <form> tag. Be sure to
include a definition of CGI script, and the get and post method in your explanation.

ANS:
The action attribute of the <form> tag specifies the action that is taken when the form is submitted.
Information entered in forms can be sent by e-mail to an e-mail address or can be used to update a
database. Although the e-mail option is functional, many Web sites process information from forms
using Common Gateway Interface (CGI) scripting. A CGI script is a program written in a
programming language (such as PHP or Perl) that communicates with the Web server. The CGI script
sends the information input on the Web page form to the server for processing.

The method attribute of the <form> tag specifies the manner in which the data entered in the form is
sent to the server to be processed. Two primary ways are used in HTML: the get method and the post
method. The get method sends the name-value pairs to the end of the URL indicated in the action
attribute. The post method sends a separate data file with the name-value pairs to the URL (or e-mail
address) indicated in the action attribute. Most Web developers prefer the post method because it is
much more flexible. You need to be cautious when using the get method. Some Web servers limit a
URL’s size, so you run the risk of truncating relevant information when using the get method.

PTS: 1 REF: HTML 293-HTML 294 TOP: Critical Thinking

3. Describe in detail the four steps involved in creating an effective form.

ANS:
Before creating a Web page form, you should plan how you want to format it. By effectively utilizing
input controls, you can call attention to important data-collection areas on the Web page without
overpowering it. Creating an effective form includes:
 1. Determine what data to collect. In the case of a form designed to collect information, you need the
visitor’s name and e-mail address. Make sure to provide enough space for each field so that you do not
cut out important information. For instance, a last name field only 5 characters long may cut out much
of the person’s last name.
2. Determine what types of control to use. For data such as name and e-mail address, you need text
input areas. For data such as favorite Internet radio station, there is generally a limited subset (e.g.,
Google, Live 365, Pandora, and Slacker), so a selection control is appropriate. When you ask what
kind of music the visitor is interested in listening to or buying, you can use check boxes, which allow
multiple selection. In the case of a question with only one appropriate answer (e.g., select your
favorite), a radio button is more appropriate.
3. Lay out the input areas effectively. One of the first input items you may want is the visitor’s name
and e-mail address information. That should go to the top of the page. Also, you can group information
together on the same line if it makes sense to make the Web page form short enough that visitors do
not have to scroll much. Collecting e-mail addresses is a great way to continue communication with
visitors or customers. A company can e-mail newsletters, coupons, and general information to
customers once they have their e-mail addresses.
4. Use grouping techniques for clarity. The last thing that you may want to do on a Web page form is
group like input items together. Use the fieldset tag to segregate personal information from preference
information and from other comments that the visitor might make.

PTS: 1 REF: HTML 295-HTML 296 TOP: Critical Thinking

CASE

Critical Thinking Questions

Case 6-1

Brendan is trying to familiarize himself in a hurry with the various form input controls. He has a sense
of the general function of each but not of the nuances among them.

1. What does Brendan learn is the key difference between the checkbox and radio controls?
a. The checkbox control indicates both the size of the field and the total maximum length,
and radio control indicates neither.
b. The checkbox control allows more than one item in a list to be chosen, and the radio
control indicates only one item in a list that can be chosen.
c. The radio control allows more than one item in a list to be chosen, and the checkbox
control indicates only one item in a list that can be chosen.
d. The radio control returns all input controls to the default status, and the radio button tells
the browser to send the data on the form to the server.

ANS:
B

PTS: 1 REF: HTML 288 TOP: Critical Thinking

2. Brendan has a list of 30 different options for a user to select from a given list. Which of the following
controls is the best match for his need?
a. select
b. checkbox
c. radio
d. any of the above

ANS:
 A

PTS: 1 REF: HTML 289 TOP: Critical Thinking

Critical Thinking Questions

Case 6-2

Jacqueline is inheriting a segment of code from a developer who has left the firm. The problem is that
the code became corrupted on a portion of the server during a recent crash and she has to reconstruct a
lot of it.

3. One portion of the code Jacqueline is reconstructing includes a reference to the name attribute, but the
HTML tag is missing. Which of the following tags CANNOT be the tag in question?
a. <input />
b. <select></select>
c. <option></option>
d. <textarea></textarea>

ANS:
C

PTS: 1 REF: HTML 291-HTML 292 TOP: Critical Thinking

4. Another portion of the code Jacqueline is reconstructing includes a reference to the readonly attribute.
Which HTML tag must be in use?
a. <textarea></textarea>
b. <option></option>
c. <select></select>
d. <legend></legend>

ANS:
A

PTS: 1 REF: HTML 292 TOP: Critical Thinking

Exploring the Variety of Random
Documents with Different Content
 that faith, considered as a holy duty, is necessary in the same
manner, is equally true; but faith is also useful in our
justification, and in a manner, in which, it does not appear, that
repentance and holiness can be.
To say that they are conditions of salvation is to speak
ambiguously; that we cannot be saved without them, is as
certain as that we cannot be justified, without being also
sanctified; but to say, that by performing them a title to
happiness is vested in us, is to rob Christ of his glory, and to
put the crown on man’s head. Besides, the condition of
holiness is not accomplished till death, and as the condition of
our justification is not performed till then, we are never
justified in life, which is plainly contrary to the scriptures.

50. This is what is generally styled, by a diminutive word,

Acceptilatio gratiosa, which is an accepting a small part of a
debt, instead of the whole; a sort of composition, in which,
though the payment be inconsiderable, yet the debtor’s
discharge is founded thereon, by an act of favour in the
creditor, as though the whole sum had been paid.

51. These works they speak of as Tincta sanguine Christi.

52. “Abraham believed God and it was imputed or counted to him

for righteousness.” This passage of Scripture is found with little
variation also in the Epistle to the Galatians (iii. 6.) and in the
Epistle of James (ii. 23.) and in each of the places it seems to
have been introduced in support of its context from the first
book of Moses. (xv. 6.)
Moses is giving at that place a visionary (as we suppose)
correspondence between Jehovah and Abraham; in which the
Lord promises to the patriarch to be his “shield and exceeding
great reward,” and upon Abraham’s complaining that he was
childless, his attention is directed to the stars, and he is told
that it will be equally impracticable to number his posterity,
and then follow the words “Abraham believed in[53] the Lord,
and he counted it to him for righteousness.”
Here it is given as an old-testament proof of that which has
been a little before asserted “that a man is justified by faith
without the deeds of the law,” but because this doctrine would
seem to make void the law, the apostle states this objection,
then denies it with abhorrence, and introduces for his support
Abraham’s justification before God, “if Abraham were justified
by works he hath whereof to glory, but not before God; for
what saith the scriptures? Abraham believed God, and it was
counted unto him for righteousness.”
In the letter to the christians of Galatia he aims to bring them
back from depending on their obedience to the moral and
ceremonial laws, to a reliance upon Christ for salvation, he
declares that “by the works of the law no flesh shall be
justified” in the sight of God; and that christians are “dead to
the law,” “seek to be justified by Christ,” and “live by the faith
of the Son of God.” He asserts “if righteousness come by the
law then Christ is dead in vain.” He charges the Galatians with
folly. After having heard, seen, and experienced the doctrines
of the Gospel, its extraordinary and ordinary spiritual powers,
to go back to dead works would argue something like
fascination. And then to show that the Gospel mode of
justification by faith was not peculiar to the Gospel he quotes
from the book of Genesis these words; “Abraham believed
God, and it was accounted to him for righteousness.”
The apostle James reprehends such as profess to be believers
and yet are not careful to maintain good works; such
professions of faith are less credible than the fruits of holiness;
“show me thy faith without thy works, and I will show thee my
faith by my works.” Faith without works he pronounces to be
dead, not merely inoperative, but destitute of a living principle.
He then introduces Abraham’s example of offering up Isaac as
a proof of his faith; this work being a manifest effect of his
faith in God, justifies, in the sight of all men, his character as a
believer, “and the scripture” he says “was fulfilled which saith
Abraham believed God, and it was imputed unto him for
righteousness.” The offering up of Isaac, having taken place
several years after it had been said that “Abraham believed
God,” was an undeniable evidence of the truth, and a
fulfilment, of that scripture.
Abraham’s faith here mentioned has been understood as
implying both the act of believing God’s promises and his
yielding to the call of God by emigrating, &c.[54] which faith,
and its fruits, though an imperfect righteousness, was, it is
alleged, by the favour of God accepted as a justifying
righteousness.
But the apostle here contrasts faith with works, and denies a
justification before God to be attainable by our obedience,
consequently his introduction of Abraham’s justification by his
good deeds would have destroyed his own argument.
Others[55] understand Abraham to have been justified on the
account of the mere act of believing: and this has been
confined to his faith in the one promise of a numerous
posterity.
That the Lord[56] “in judging Abraham will place on one side of
the account his duties, and on the other his performances, and
on the side of his performances he will place his faith, and by
mere favour value it equal to a complete performance of his
duty, and reward him as if he were a perfectly righteous
person.”
Faith is the mind’s assent to external evidence; faith thus
strictly considered as an act, is man’s act, as much so as any
can be, and as the understanding at least in its application to
the evidence must be accompanied by the consent of the will,
here is every thing that is necessary to constitute a work, and
accordingly it is commanded as a duty, the neglect of which is
criminal. If it be thus that faith justifies the believer in the sight
of God, then there is no propriety in saying we are not justified
by works, and if it were possible still less in adducing the
example of Abraham’s justification by that which was no more
than a duty to prove that we cannot be justified by works,
“Christ being the end of the law for righteousness to every one
who believeth.” If man can be so justified boasting is not
excluded he has whereof to glory.
But the design of the apostle was to show that Abraham
himself one of the holiest of men with all his good deeds, and
implicit obedience to divine commands was not justified for his
own holiness or godliness, for that is the opinion he is
combating, but by what he calls faith. When the things which
we are required to believe are of a spiritual nature, the “carnal
mind” requires to be freed from its prejudices before it will
“receive them,” and because supernatural aid is necessary to
such minds and all naturally possess them, such “faith” must
unquestionably be “the gift of God” in a sense higher than that
of every other species of faith exercised under the support of
Divine Providence. If faith is a gift of God it merits nothing for
us, can never create an obligation on Divine justice for
remuneration, and so can never be a justifying righteousness.
In his epistle to the Galatians that which he terms a being
“justified by faith” he also denominates a being “justified by
faith in Christ” so that his justifying faith is not merely a belief
of the truth of what God has spoken, but is connected in some
manner with Christ, and that it is not the mere act of believing
in Christ which is the ground of such justification is plain from
this, that he expresses the same thing by the words, “being
justified by Christ.” If it is true that we are justified by faith,
and also justified by Christ, it must be meant in different
senses, and to give effect to these words thus differently
connected, it seems necessary to suppose the righteousness of
Christ as the meritorious cause or ground of justification, and
faith the instrumental. “To as many as received him to them
 gave he power to become the sons of God, even to as many as
believed on his name,” or at least as the concomitant of it,
where all other requisites exist as well as grace for its
production.
It is not the holiness of his faith that is accounted for
righteousness to him: faith is a holy duty but not more so than
some others, and not so much so as love, “now abide faith,
hope, love, and the greatest of these is love;” nor are
christians ever said to be justified by love, joy, peace, patience,
or by any other grace, except by faith. From whence it follows
that it is not the holiness of faith for which the believer is
justified, and yet that there is some property not common to
any other grace or duty, which must be concerned in our
justification; and no doubt it is because faith lays hold on him
for whose sake alone we can be justified.
Or faith may be put for its object, as the words fear, hope, joy,
and love are; God is our fear, our hope, &c. “Thy faith hath
saved thee,” it was not her faith, but its object, Christ’s power,
that healed her.
The seed which was promised embraced Christ, whose day
Abraham saw afar off; so this faith had the Redeemer for its
object. In the epistle to the Galatians there follow the
quotation these words, “as many as are of faith are the
children of Abraham,” these are called his spiritual seed, and
believe in Christ, now if all who believe in Christ are thereby
the children of Abraham, and Abraham their father or pattern
of faith, his faith must have been of the same kind. There
could have been little propriety in giving a faith of any other
kind as a pattern to those who are to believe in Christ that
they may be “justified by his blood.”

53. The quotations of Paul and James follow the lxx. in omitting
the in.

54. Hammond.
55. Whitby. Macknight.

56. Macknight.

57. This opinion was propagated soon after the reformation, by

Andr. Osiander, who lived a little before the middle of the
sixteenth century.

58. This opinion was propagated soon after by Stancarus, in

opposition to Osiander, whom Du Pin reckons amongst the
Socinians, or, at least, that after he had advanced this notion,
he denied the doctrine of the Trinity. [See Du Pin’s eccl. hist.
sixteenth century, book iv. chap. 6.]

59. This is commonly called fiducia, and as such, distinguished

from fides, by which the former is generally expressed.

60. In this respect faith is contra-distinguished from science;

accordingly we are said to know a thing that is contained in an
axiom, that no one, who has the exercise of his understanding,
can doubt of, viz. that the whole is greater than the part; or,
that a thing cannot be, and not be at the same time, &c. And
every thing that is founded on a mathematical demonstration,
is included in the word science; to which we may add occular
demonstration. Now these things are not properly the object of
faith, or the assent we give to the truth hereof, is not founded
barely upon evidence, in which respect faith is distinguished
from it; for which reason we call it an assent to a truth,
founded on evidence.

61. Truth in the abstract is not the object of faith, but that which is
true. The word of God when represented as the object of faith
is not to be understood of words and letters, nor even of
axioms and propositions, nor is the Divine veracity, though
certainly confided in, the object of faith, or that which is
assented unto. The promises which the old testament-believers
had, and reposed in, were not the objects of faith, but the
things which they saw afar off, and which were the ground of
their rejoicing. When we are required to believe on Jesus
Christ, it is not his human, not his Divine nature, not his
person, nor even his mediatorial character which is the object
of our faith; for any of these alone could be no ground of
confidence of salvation, or hope, much less produce joy in the
believer. Every thing essential to our salvation must be
considered, as the object of our faith; the mercy of God, the
love of Christ, the purpose and the act of offering, and
accepting the sacrifice to Justice of our sins, and the warrant
to us to fix our hope and trust in this atonement; the firm
conviction of the truth of these things may be denominated
faith.
Yet this conviction, or free assent of the understanding is not
the faith, which accompanies salvation; if we can suppose it
possible, that there should not be a corresponding impression
made upon the will and affections. With the heart man
believeth unto salvation. In this expression the heart is not put
for the intellectual, but moral powers, and must not be
understood as if the will assumed the office, peculiar to the
understanding, of judging of evidence; but only that the assent
of the understanding must be of such a kind, and to such a
degree, as to produce a decisive co-operation of all the powers
of the man, both of soul and body, to be saved in the way, and
by the means discovered.
Such an effort for salvation supposes the bent, or bias of the
mind to be inclined towards God, and his glory. And certain it
is, that the work, or act of believing, depends so much upon
the moral state of the man, that although he may assent to
every article of faith, and desire an interest in the advantages
of religion, he never believes with the heart in the sense above
mentioned, until this charge has been wrought in him. On this
account faith may well be denominated the work or gift of
God, for he only, according to the scriptures can effect this
change.
 Yet it is not because there is any defect in the evidence of
these important truths; nor because of any natural, that is
physical, defect of the intellectual powers of man, that he does
not believe the Divine revelation; but because his affections
are pre-occupied, and his inclinations directed into another
channel, whereby he is unwilling to apply himself unto these
truths, and is prejudiced against the holiness, which is
required, and the self denial that is necessary to attain the
blessings of salvation.

62. Faith, according to the beloved disciple John, and the great St.
Paul, is the belief of the truth; the believing that Jesus is the
Christ; or a giving credit to the record that God gave of his
Son. These definitions are all of the same import, and are all
divine. Being dictated by the Spirit of God, they cannot be
contradicted by any, although some have glossed upon them,
till they have brought in a sense diverse from the inspired
writers. This faith, when it is real, as distinguished from that
uninfluential assent to the gospel, which crowds, who hear it,
profess to have, is an effect of the divine influence in us; hence
it is said to be of the operation of God; and that it is with the
heart man believeth unto righteousness. As the righteousness
by which the sinner is justified, is the sole work of Christ for
him, so this is the work of the Holy Ghost in him, and no less
necessary in its proper place; it being that, without which a
sinner cannot apprehend, receive, and rest upon Christ for
eternal life. By faith, as before observed, he becomes
acquainted with the glories of the character of Jesus, the
fulness of grace in him, and the suitableness and perfection of
his righteousness; in consequence of this faith, he admires the
Saviour’s personal excellencies, flies to him, ventures all upon
him, and rejoices in him. These, to speak plainly, are all so
many effects of faith. The sinner must have a view of the
Saviour’s excellency, before he will admire it. He must be
persuaded, that Christ is the only safe refuge, before he will fly
to him. He must know that there is in Christ sufficient matter
of consolation, before he will rejoice in him. Of all these he is
entirely satisfied by faith in the testimony of God: subsequent
to which is his coming, or flying to him, trusting in, or
venturing all upon him, rejoicing in him, &c. e. g. Joseph’s
brethren heard that there was corn enough in Egypt; they
believed the report: this was faith; upon this they went down
for a supply. Doubtless this was an effect of their faith; for had
they not believed the tidings, they would never have gone. So
a sinner must believe that Christ is a full and complete Saviour,
before he will run or fly to him. Sense of misery, and faith in
his sufficiency, are the main stimulus. Or, I am sick, I hear of
an able physician, I believe him to be so, upon which I apply to
him: my application to him, and my belief of his character, are
as distinct as any two things can be: my trusting my life in his
hands, is an effect of my believing him to be an able physician.
This distinction is obvious in the sacred writings, as well as in
the nature of things. He that cometh to God, must believe that
he is. Here is a manifest distinction between coming and
believing.
I apprehend that the same distinction should be observed,
between believing in Christ, and receiving him. If so, it will
follow, that “to receive Christ in all his offices, as a prophet, a
priest, and a king,” is not properly faith, but an effect of it, and
inseparably connected with it. It is certain that a man must
believe that Jesus is the Christ, and that he sustains these
offices, before he can or will receive him in this light. Christ
came unto his own (meaning the Jews) but his own received
him not. This refusing to receive him was not unbelief, but an
effect of it. Hence should you be asked, why they did not
receive him? The answer is ready, because they did not believe
him to be the Christ. Nothing is more plain than that unbelief
was the grand cause why they rejected him. On the other
hand, nothing is more evident, than that receiving Christ, is an
effect of believing in him. And should you ask the man who
defines faith, “a receiving Christ in all his offices,” why he thus
receives him? he himself will be obliged to observe this
distinction; for the only just answer he can give you is,
“because I believe he sustains them.”
Thus we see that faith is entirely distinct from the
righteousness which justifies; at the same time it is
indispensably necessary, answering great and good purposes.
Under its influence the sinner flies to Jesus, the hope set
before him, and trusts his immortal interest in his hands, being
perfectly satisfied with his adorable character. Faith is also the
medium of peace and consolation. You may with equal
propriety attempt to separate light and heat from the sun, as
peace of conscience, and joy in the Holy Ghost, from the faith
of God’s elect. The degree of Christian consolation may be
greater or less, according to the strength and influence of
faith. At one time the believer may have an inward peace and
tranquility, which is exceedingly agreeable. At another time he
may be favoured with what St. Paul calls joy unspeakable and
full of glory. At another, guilt may rob him of his comfort, and
separate between him and his God. Such are his exercises in
the present state of things. But he is far from making a
righteousness of his frames, feelings, or experiences. The
distinction between these he well understands. The
righteousness by which he expects to be justified, is the work
of Christ alone; the faith by which he is enabled to receive it, is
of the operation of God; the consolations that he enjoys are
from this glorious Christ, in believing, or through faith: all as
different as A, B, and C. His dependence for acceptance with
God is neither on his faith nor experiences, but on Christ alone.
At the same time he cannot conceive it possible, for a poor,
wretched, undone sinner to be enabled to believe in Christ for
eternal life, and not rejoice. A view of the glories of his person,
and the fulness and freeness of his grace, cannot fail of
introducing strong consolation.
STILLMAN’S SERMONS.
63. See Quest. lxxx.

64. See page 39, ante.

65. See Quest. lxxix.

66. See Quest. lxxviii.

67. Vide Vol. I. page 279, in note.

68. Vid. Turrett. Theol. Elenct. Tom. 2. Loc. 16. § 7.

69. See Quest. lxxviii.

70. See Whitby’s Disc. &c. page 541, in which he quotes Arrian, as
giving the sense of Epictetus, Lib. 1. cap. 9. Lib. 3. cap. 5, 24,
26, 36, &c.

71. Vid. Cic. de natura Deorum, Lib. 2. Nullus unquam vir magnus
fuit, sine aliquo afflatu divino.

72. See Gale’s court of the Gentiles. Book 3. chap. 1. and chap. 10.
and Wits. de Occon. Fæd. 461-463.

73. See Vol. II. page 489. & seq.

74. Vid. G. J. Voss. de Hist. Græc. page 22.

75. See Gale’s court of the Gentiles, Part III. book 1, chap. 1, 2.
which learned writer having, in some other parts of that work,
mentioned several things that were praise worthy, in some of
the philosophers, here takes occasion to speak of some other
things, which were great blemishes in them; and, in other
parts of this elaborate work, proves that those who lived in the
first ages of the church, and were attached to their philosophy,
were by this means, as he supposes, led aside from many
great and important truths of the gospel; of this number
Origen, Justin Martyr, and several others. And he further
 supposes, that what many of them advanced concerning the
liberty of man’s will, as to what respects spiritual things, gave
occasion to the Pelagians to propagate those doctrines that
were subversive of the grace of God; and that the Arian and
Samosatenan heresies took their rise from hence. See Part III.
Book 2. chap. 1.

76. The natural knowledge of God and his goodness, gives some
encouragement to guilty creatures to repent of their sins, and
to return to God by a general hope of acceptance, though they
had no promise of pardoning grace. And this was the very
principle upon which some of the better sort of the Gentiles set
themselves to practise virtue, to worship God, and endeavour
to become like him.
I do not say, that natural religion can give sinful men a full and
satisfying assurance of pardon upon their repentance; for the
deepest degrees of penitence cannot oblige a prince to forgive
the criminal: but still the overflowing goodness of God, his
patience and long-suffering, notwithstanding their sins, may
evidently and justly excite in their hearts some hope of
forgiving grace: and I think the words of my text cannot intend
less than this, that God has not left them without witness,
when he gave them rain from heaven, when he satisfied their
appetites with food, and filled their hearts with gladness. What
was it that these benefits of their Creator bore witness to? Was
it not that there was goodness and mercy to be found with
him, if they would return to their duty, and abandon their own
ways of idolatry and vice. Surely, it can never be supposed,
that the apostle here means no more than to say, that the daily
instances of divine bounty in the common comforts of life,
assured them, that God had some goodness in him, and
blessings to bestow on their bodies; but gave them no hope of
his acceptance of their souls, if they should return and repent
never so sincerely. The Ninevites themselves, when threatened
with destruction, repented in sackcloth and ashes; for, said
they, Who can tell but God will turn and repent, and turn away
from his fierce anger, that we perish not? Nor were they
mistaken in their hope, for God saw their works, that they
turned from their evil way, and he repented of the evil that he
had threatened, Jonah iii. 5-10. And there is yet a more
express text to this purpose, Rom. ii. 4. Despisest thou the
riches of his goodness, and forbearance, and long-suffering,
not knowing that the goodness of God leadeth thee to
repentance? And if God leads us to repentance, by a sense of
his goodness, surely he gives hope that our repentance shall
not be in vain: and though, perhaps, I could not affirm it with
boldness, and certainty by the mere light of reason, yet I may
venture to declare, upon the encouragement of these
scriptures, that if there should be found any sinner in the
heathen world, who should be thus far wrought upon by a
sense of the goodness of God, as to be led sincerely to repent
of sin, and seek after mercy, God would find a way to make a
discovery of so much of the gospel, as was necessary for him
to know, rather than such a penitent sinner should be left
under condemnation, or that a guilty creature should go on to
eternal death in the way of repentance. Cornelius the
Centurion, who feared God, who prayed to him daily, and
wrought righteousness, according to the light of his
conscience, had both an angel and an apostle sent to him, that
he might receive more complete instruction in the matters of
his salvation. Acts x. 1-6. and from 30-35.“ Dr. Watts.
222.
It has been, perhaps correctly, asserted that repentance is
neither a duty discoverable by the law of nature, nor the
written law of God; because it is unfit, that a law, appointing
death for the violation of its precept, should also discover to
the culprit a way of escape from its own penalty incurred.
But there existed purposes of mercy before the law was made;
these have been revealed by a gracious Sovereign; the
condition of men, as prisoners of hope possessing competent
evidence of the compassion of the Lawgiver, points to
repentance. Sacrifices in former ages discover not only a
consciousness of guilt, but a glimmering hope at least, of
pardon. It is possible that these were the offspring of tradition
among the Gentiles, rather than the deductions of the light of
nature. But in either way, sorrow for sin is a duty founded on
the will of God.
It is therefore a duty, perfectly reasonable, and expressly
revealed on the sacred page. The strength to perform it is from
the King of Providence and Grace.
There is necessary in its production a discovery of guilt, liability
to misery, and entire helplessness. The general belief, or
profession of these truths, does not prove in event to be a
cause adequate to produce a total change in a man’s views,
pursuits, desires, aversions, labours, joys, and sorrows. There
is necessary some deep sense, or strong conviction of guilt.
This, with respect to its proximate cause, may originate in
various ways; by reflecting on the Divine Sovereignty and
Majesty; by a solemn contemplation of the excellency and
loveliness of the moral perfection of Deity; by an affecting sight
of his goodness and mercy to the individual in particular; by
attending to the awful subject of Divine Justice, seen in the
sufferings of Christ, or anticipated in the future judgment, and
final sufferings of the damned. Such convictions are produced
 in great mercy to the individual, how dearly soever they cost
him, whether the prostrated idols, on which the sensual
affections were fastened, were companions, friends, relations,
honour or wealth. Disease, approaching death, or any thing
which shall dissolve the unhallowed attachment to earth, may
by the Divine blessing produce this change, the glory of which
will always really belong to Divine grace, which works unseen.
The bitterness of such sorrows is sometimes extreme, when he
who wounded alone can cure. The effects of it are
subsequently salutary, both to deter from sin and to strengthen
the party’s faith.
The degrees of penitential sorrow are extremely various in
different converts. He who has been convinced of gospel truths
step by step, and has been in the same manner brought to the
love and fear of God, and to a universal conscientiousness,
may have grounds of peace and comfort equally safe, as he
whose convictions have been the most sensible; for not their
height but their fruits prove them to be genuine.

77. Grace here is put for repentance, and not the immediate
influence on the soul.

223.
Τελεσος.

78. Αρλος.

79. The word is καταρτισαι; which signifies to give them an

internal disposition or fitness for the performance of the duties
which they were to engage in, Heb. xiii. 21.

80. It is a true observation which some have laid down in this

known aphorism, Nemo repente fit turpissimus.

81. See Whitby’s discourse, &c. page 463.

82. See Vol. I. Page 469.

83. See Vol. I. page 481, and page 135-138.

84. See Vol. II. page 170, 171.

85. See Vol. I. page 477, & albi passim.

86. See Vol. I. page 437.

87. See Page 11, 12, ante.

88. See Vol. II. page 473-479. Quest. lv.

89. See Page 30, ante.

90. The words are ου δυναται αμαρτανειν.

91. See Whitby’s Discourse, &c. Page 67, 68, 463.

92. See page 213, 214, ante.

93. See several other scriptures, in which μη is taken adversatively,

Matt. xxiv. 35. Gal. i. 7. Rev. ix. 4.

94. See Vol. II page 333-335.

95. It is a known maxim in logic, Suppositio nihil ponit in esse.

96. Εαν υποστειληται.

97. It is certain, that the particles τις, ‫אשר‬, and others of the like
import, are often left out, and the defect thereof is to be
supplied in our translation: Thus it is in Job xxxiii. 27. where
the Hebrew word, which might have been rendered and he
shall say, is better rendered and if any say, &c. and in Gen.
xlviii. 2. instead of he told Jacob, it is better rendered one told
Jacob, or somebody told him; and in Mark ii. 1. τις, which is
 left out in the Greek text, is supplied in the translation, in
which we do not read it after days, but after some days. See
Nold. Concord. Partic. Page 41, 42. in which several texts of
scripture are produced to the same purpose, and among the
rest, this in Heb. x. 38. which we are at present considering as
what ought to be rendered if any one draw back. In this and
such like instances we may observe, that the verb personal has
an impersonal signification, or that which is properly active is
rendered passively; so Eccl. ix. 15. ‫ זמצא בה‬is not rendered
and he found in it, &c. but now there was found in it; many
other instances of the like nature are to be observed in the
Hebrew text in the Old Testament; and sometimes this mode
of speaking is imitated by the Greek text in the New. I might
also observe, with respect to the scripture under our present
consideration, that the learned Grotius observes that τις ought
to be supplied, and consequently the text ought to be rendered
as it is in our translation, if any man draw back, which he
observes as what is agreeable to the grammatical construction
thereof, without any regard to the doctrine we are maintaining,
with respect to which, he is otherwise minded.

98. To give countenance to this sense of the word impossible, they

refer to some scriptures, in which it does not denote an
absolute impossibility of the thing, but only that if it comes to
pass it will be with much difficulty. Thus it is said, Acts xx. 16.
that the Apostle Paul hasted, if it were possible for him to be at
Jerusalem the day of Pentecost; where his making haste
argues that the thing was not in itself impossible, but difficult.
And Rom. xii. 18. we are exhorted, if it be possible, as much as
in us lieth, to live peaceably with all men; which shews that it
is hard indeed so to do; nevertheless, we are to use our
utmost endeavours to do it, which does not argue that the
thing is in itself altogether impossible. And there is another
scripture they bring to justify this sense of the words in Matt.
xix. 23-26. in which our Saviour’s design is to shew the
difficulty of a rich man’s entering into the kingdom of heaven,
 which he compares to a camel’s going through the eye of a
needle; by which very few suppose, that the beast, so called, is
intended, but a cable-rope, which is sometimes called a camel;
thus the Syriack[99] and Arabick versions translate the word:
And a learned writer observes, that the Jews, in a proverbial
way, express the difficulty of a thing by that of a cable-rope’s
passing through the eye of a needle, See Buxt. Lex. Talmud.
Pane 1719. and Bochart Hiero. Part. 1. Lib. 2. Cap. 3. And by
needle is not meant that which is used in working, but an iron,
through which a small rope may be easily drawn; though it
was very difficult to force a camel or cable-rope through it;
therefore they suppose our Saviour is not speaking of a thing
which is absolutely impossible, but exceeding difficult; and this
may be inferred from his reply to what the disciples objected,
who then can be saved, when he says, with men this is
impossible, but with God all things are possible. And to apply
this to the scripture under our present consideration, they
suppose that the apostle, when he speaks of the renewing of
those persons to repentance, does not intend that which is
absolutely impossible, but that it cannot be brought about but
by the extraordinary power of God, with whom all things are
possible.

99. The ancient Syriac is ‫ ܠܓܡܐܠ‬the modern is the same word,

which is literally καμηλον a camel, not καμιλον a cable. This
Eastern proverb is now well established. Vide Campbell, Clarke,
&c.

100.
We do not find the word used in that sense till the second
century, by Justin Martyr [Vid. ejusd. Dial. 2.] and Clemens
Alexandrinus [in Pædag. Lib. 1. cap. 6.] and therefore we are
not altogether to take our measures in explaining the sense of
words, used in scripture, from them, who sometimes mistake
the sense of the doctrine, contained therein. However, if we
 take the word in this sense, it does not militate against our
argument, since a person may be baptized, who is not in a
state of grace and salvation.

101.
See Pag. 124, 125 ante.

102.
See Pag. 122, 123 ante.

103.
There seems to be an hendyadis in the apostle’s mode of
speaking. By the heavenly gift we are to understand
extraordinary gifts, which are called the Holy Ghost elsewhere,
Acts xix. 2. because they were from the Holy Ghost as effects
of his power, and wrought to confirm the gospel dispensation,
which is called the world to come, Heb. ii. 6. and therefore
they are styled the powers of the world to come.

104.
See Quest. lxvii: Pag. 15 ante.

105.
See page 54, 55, ante.

106.
See Quest. lxxxiii.

107. The word αδοκιμοι, though it be sometimes used to signify

such as are rejected as objects of God’s hatred, as in Heb. vi.
8. and consequently is inconsistent with the character of
believers; yet, in other places it may be taken according to the
grammatical construction thereof, as opposed to δοκιμοι; which
signifies persons approved, 2 Tim. ii. 15. and so it signifies a
person whose conduct is blame-worthy, or whose actions are
not to be approved of; and this may be applied to some who
are not altogether destitute of faith, though they are not able
 to vindicate themselves in all respects as blameless. That the
apostle uses the word in this sense here, seems probable from
the application he makes of it to himself; it is said, ver. 3. Ye
seek a proof of Christ speaking in me, δοκιμην ζητειτε; and
verse 6. he says, I trust that ye shall know that we are not
reprobates; so we render the words ελπιζω δε οτι γνωσεθε oτι
hμεις ουκ εσμεν αδοκιμοι; but it would be more agreeable to
what is said in verse 4. if we should render them, I trust that
ye shall know that we are not disapproved, or that ye shall find
a proof of Christ speaking in us: and in verse 7. he farther
says, I pray to God, not that we should appear approved. ουχ
iνα hμεις δοκιμοι φανωμεν, that is, I am not so much
concerned about your finding a proof of Christ speaking in us;
but that ye should do that which is honest, q. d. I am more
concerned for you than myself, though we be as reprobates,
hμεις δε wς αδοκιμοι ωμεν that is, whether you think we have
a proof of Christ’s speaking in us or no, or his approving us in
the course of our ministry, my great concern is, that you may
be approved; so that it is plain the apostle uses the word
αδοκιμοι, as signifying disapproved; and therefore as it is
applied to those he speaks of in verse 5. the meaning is this;
you seek to know whether we are approved of God as
ministers; therefore I would advise you to examine yourselves,
whether you be in the faith, and to prove your ownselves: and
if you know not yourselves, you are in this respect blame-
worthy, or to be disapproved; especially because you seem to
have been negligent as to the duty of self-examination.
Whether he who is diligent in the exercise of this duty, and yet
cannot apprehend that he is in a state of grace, be, in this
respect to be disapproved or no, it is certain, that he who is a
stranger to himself, because of the neglect hereof, is
disapproved.

108.
Vide Bellamy’s Works, 3 Vol. p. 81-83.
109.
See Quest. lxxxvi. xc.

110.
Reflecting as mirrors, or beholding as by mirrors.

111.
Vid. Dauberi orat. Funeb. ad front. & Hor. Noviss. ad calc. Tom.
3. Riveti operum: in which he is represented as saying, Nolite
mei causa dolere, ultima hæc momenta nihil habent funesti;
corpus languet quidem, at anima robore & consolatione plena
est, nec impedit paries iste intergerinus, nebula ista exigua,
quo minus lucem Dei videam. Atq; exinde magis magisque
optavit dissolvi & cum Christo esse. Sufficit mi Deus
exclamabat subinde, sufficit, suscipe animam meam: Non
tamen moram impatienter fero. Expecto, credo, persevero,
dimoveri nequeo, Dei Spiritus meo spiritui testatur, me ex filiis
suis esse. O amorem ineffabilem! id quod sentio, omnem
expressionem alte transcendit. Veni Domine Jesu, veni, etenim
deficio, nan quidem impatiens Domine, sed anima mea respicit
te ut terra sicca. Preces & votum, ut Deus Paradisum aperiret,
& huic fideli servo suo faciem suam ostenderet; his verbis
supplevit; cum animabus justorem sanctificatis; Amen, Amen.
Exinde lingua præpedita verbo affirmare; mox ad vocem
adstantium, ipsum jam visione Dei frui, annuere; paulo post
sub mediam decimam matutinam placide in Domino obdormiit.

112.
See Fleming’s Fulfilling of the Scripture, in fol. Part 1. page
287.

113.
See Dr. Goodwin’s Works, Vol. 5. in his life, page 19.

114.
See the Memoirs of the Life of Mr. Halyburton, Cap. 6.
115.
See this argument improved by Mr. Fleming, in his Fulfilling of
the Scripture, Edit. in Fol. page 394, & seq. in which he takes
several remarkable passages out of Melchoir Adam’s Lives, and
gives several instances of that extraordinary communion which
some have had with God, both in life and death; whose
conversation was well known in Scotland; so that he mentions
it as what is a matter undeniably true: and he relates other
things concerning the assurance and joy which some have
had; which has afforded them the sweetest comforts in prisons
and dungeons, and given them a foretaste of heaven, when
they have been called to suffer death for Christ’s sake.

116.
See Page 252, ante.

117. See Vol. II. page 151.

118.
Sequela naturæ.

119.
Before this there was what some call temperamentum ad
pondus, which was lost by sin; and a broken constitution,
leading to mortality ensued thereupon.

120.
See Dr. Bates on Death, chap. ii.

121.
Vid. Sueton. in Vit. Jul. Cæs. Talia agentem atq; meditantem
mors prævenit.

122.
See more of this in Quest. lxxxvii.
123.
See Quest. xc.

124.
The belief of a separate state is very ancient. Cicero and
Seneca have asserted, that all nations believed the immortality
of the soul. Yet we know there were not only individuals, but
sects who were exceptions. Saul the first king of Israel
believed that the soul survived the death of the body, or he
would neither have made laws against necromancers, nor have
applied to one in his distresses. If Samuel was raised, it is a
fact, directly in point, but the words though express, are
probably an accommodation to the sentiments of men. The
son of Sirach who lived two hundred years before Christ, says
that Samuel prophesied after he was dead. (Ecclus. c. 46. v.
20.) And Josephus in his account of the life of Saul, shows his
belief to be that Samuel actually arose. The same feats of
apparitions which the disciples had, still exist with the common
people, and are proofs that they entertain the same sentiment.
Some of the Pharisees, who are represented as believing a
separate state, thought souls might return to other bodies.
This was the opinion of Josephus with respect to the virtuous;
and also of those Jews, who supposed that Jesus was Elijah or
Jeremiah; but the question of the disciples, whether a man had
been born blind for his own sins, implies a possibility of a
return also of the wicked into other bodies. Nevertheless the
prevailing opinion of the Pharisees was of a separate state;
otherwise Paul’s professing their sentiments, which must have
been known to him, was disingenuous; nor, if they had known
the difference, would they have protected him. The
approbation of the multitude when he proved the doctrine
from the words of Jehovah to Moses at the bush, (Matt. xxii.
32.) and the parable of Lazarus and the rich man, evince that
the common opinion was such.
This subject, has been enlightened, not first brought to light,
through the Gospel, but plainly asserted: this day shalt thou be
with me in paradise. At home in the body, and absent from the
Lord, absent from the body, and present with the Lord, is
descriptive but of two states. The desire to depart to be with
Christ, shows an immediate expectation. And otherwise it
cannot be said that the spirits of just men are made perfect.
The Jews, Greeks, and Romans assigned the Heaven to the
gods, earth to men, and under the earth (‫שאול‬, αδης, inferi)
to the dead. The passages “the spirit shall return to God,” and
“the spirit of a man goeth upwards” are not exceptions, for
then they would prove that the evil, as well as the good, went
to heaven. That the spirit is disposed of by God, and that the
spirit of a man survives the death of the body, seem to be all
that is respectively implied. Samuel was believed to come out
of, and return to his place under the earth; and Saul was to be
with him, below the earth; but, possibly, in a different
apartment. Thus Abraham and Lazarus were in sight of, and
only divided from the man in torments by a gulph.
Under the gospel the place of separate saints is represented to
be in Heaven. Heaven had been always assigned to God
among the Jews, and even the heathens thought it the most
honourable place: Virgil assigned it to Cæsar. Jesus declared
he came from thence, and would return thither; and for the
comfort of his disciples, told them, he would prepare a place
for them, and take them to himself. They saw him actually
ascend. He is to come from thence, and to bring them with
him to judgment.
This change of representation implies no contradiction, for
pure spirits are not confined to place. Our souls are connected
with our bodies, and therefore go and come with, or rather in
them. But when the connexion is broken, the soul cannot be
said to be in one place more than another, except as it is
occupied with material objects. It can attend to one thing only
 at once, and therefore when in, it cannot be out of the body,
and must be wherever occupied, but not in any place, except
concerned with material objects. The infinite Spirit had no
connexion with space in all the eternity which preceded
creation; since time began as every thing is known and
supported by him, he is said to be in all places. But the idea of
place is not necessary to our conceptions of Spirit.
To speak of the planets as the residence of spirits, and to talk
of souls flying through the visible Heavens in quest of paradise
is idle. If all souls must ascend to Heaven, from India they go
in a direction opposite to our course thither.
There is no sun nor moon enjoyed by saints in glory; the Lord
is their light. And spiritual bodies are not flesh and blood, nor
belly, nor meats; nor corruptible nor mortal; but fit for the
society of spirits. The soul at death is discharged from the
prison of these bodies, and not confined to place. It receives
new faculties, which entertain it with more than substitutes for
the sensations it had in the body; it obtains a perception of
light more vivid than in dreams, and permanent. It enjoys the
discernment, society, and communion of other Spirits; the
presence of God and the Redeemer; and progresses in the
knowledge and love of God, and so in holiness and happiness
forever.

125.
Vid. Senec. Epist. 117. Cum de animarum immortalitate
loquimur, non leve momentum apud nos habet consensus
hominum, aut timentium inferos, aut colentium. Utor hac
persuasione publica. Et. Cic. Tusc. Quest. Lib. 1. permanere
animos arbitramur consensu nationum omnium; qua in sede
maneant, qualesque sint ratione discendum est.

126.
In Phæd.
127. Vid. Alcin. de doct. Plat. Cap. xxv. Αυτοκινητον δε φησι την
ψυχην· οτι συμφυτου εχει τηυ ζωηυ, αει ενεργσσαν καθ αυτην.

128.
Vid. Strab. Geog. Lib. xv. Παραπλεκσι δε και μυθους, ωσπερ και
πλατωγ περι τε αφθαρσιας ψυχης, και τωγ καθ᾽ αδη χρισεων,
και αλλα τοιαυτα, περι μεγ τωγ βραχμαναν ταυτα λεγει.

129.
Vid. Diog. Laert. in Vit. Thal.

130.
Vid. Cic. Tusc. Quæst. Lib. 1.

131.
Vid, Hom. Iliad. 23. lin. 65. & seq.

Ήλθε δ᾽ επι ψυχη Πατροκληος δειλοιο,

Παντ᾽ αυτω μεγεθος τε και ομματα καλ᾽ εικυια,
Και φωνην. και τοια πρι χροι ειματα εστο.
Στη δ᾽ αρ᾽ ὑπερ κεφαλης, και μεν προς μυθον ἑειπεν.

In which, after he had killed Hector, he addresses himself to

his friend Patroclus, signifying that he had done this to revenge
his death; upon which, the poet brings in Patroclus as
appearing to him.

132.
Vid. Odys. Lib. xi. lin. 575. & seq. in which he speaks of the
punishment of Tityus and Tantalus. In this, as well as many
other things, he is imitated by Virgil. See Æneid. Lib. vi. lin.
595, & seq.

133.
See this argument managed with a great deal of learning and
judgment by Mede, in his apostasy of the latter times, who
 proves that the gods whom the heathens worshipped, were
the souls of men deifyed or cannonized after death, from many
of their own writers, chap. iv. and Voss. de orig. &c. idol. Lib.
1. cap. xi, xii, xiii. who refers to Lanct. Lib. 1. de fals. Relig.
cap. v. his words are these; Quos imperiti, & insipientes,
tanquam Deos & nuncupant, & adorant, nemo est tam
inconsideratus, qui non intelligat fuisse mortales. Quomodo
ergo, inquiet aliquis, Dii crediti sunt? Nimirum quia reges
maximi, ac potentissimi fuerunt, ob merita virtutum suarum,
aut munerum, aut artium repertarum, cum chari fuissent iis,
quibus imperitaverunt, in memoriam sunt consecrati. Quod si
quis dubitet, res eorum gestas, & facta, consideret: quæ
universa tum poetæ, tum historici veteres, prodiderunt. Et
August. de Civ. Dei, Lib. viii. cap. v. Ipsi etium majorum
gentium Dii, quos Cicero in Tusculanis, tacitis nominibus
videtur attingere, Jupiter, Juno, Saturnus, Vulcanus, Vesta, &
alii plurimi, quos Varro conatur ad mundi partes, sive elementa
transferre homines fuisse produntur. Et Cic. Lib. 1. de nat.
Deor. Quid, qui aut fortes, aut potentes viros tradunt post
mortem ad Deos pervenisse; eosq; ipsos quos, nos colere,
precari, venerariq; soleamus?

134.
Some have wondered how the Sadducees could deny angels,
and yet receive the five books of Moses, in which there is so
frequent mention of the appearance of angels; and it might as
well be wondered how they could make any pretensions to
religion, who denyed the immortality of the soul; but as to
both these, it may be said concerning them, that they were the
most irreligious part of the Jewish nation. To make them
consistent with themselves, is past the skill of any who treat on
this subject. Some suppose that they understand all those
scriptures that speak concerning the appearance of angels, as
importing nothing else but a bodily shape, appearing for a
time, and conversing with those to whom it was sent, moved
 and actuated by the divine power, and then disappearing and
vanishing into nothing.

135.
In Phæd.

136.
His words are these; Κεβης δε μοι εδοξε τουτο μεν εμοι ξυν
χωρειν, πολυχρονιωτερον γε ειναι Ψυχην σωματος᾽ αλλα τοδε
αδηλον παντι, μη πολλα δη σωματα και πολλακις κατατριψασα
η ψυχη, το τελευταιον, σωμα καταλεπουσα νυν αυτη
απολλυνται και η αυτο τουτο θανατος, ψυχης ολεθρος επει
σωμα γ εξει απολλυμενον ουδεν παυεται.

137. Ὁποιεροι δε ημων ερχονται επι αμεινον πραγμα, αδηλον παντι

πλην η τω θεω.

138.
Vid. ejusd. moral. Lib. iii. cap. ix.

139.
Vid. Diog. Laert. in Vit. Zen. Την ψυχην μετα θανατον
επιμενειν, φθαρτον δε ειναι; upon which occasion Cicero says,
That though they assert that they shall continue a great while
in being, yet they deny that they shall exist for ever. Vid. ejusd.
in Tusc. Quæst. Lib. 1. Stoici usuram nobis largiuntur, tanquam
cornicibus; diu mansuros animos ajunt; semper negant.

140.
Et ibid. Ea quæ vis, ut potero, explicabo, nec tamen quasi
Pythius Apollo certa ut sint, & fixa quæ dixero, sed ut
homunculus unus e multis, probabilia conjectura sequens; ultra
enim quo progrediar quam ut verisimilia videam, non habeo;
which Lactantius observes, speaking of him as in doubt about
it. Vid. Lactant. de Vit. Beat. Lib. vii. § 8. And elsewhere he
says, in Lib. de Amicitia. Sin autem illa vetiora, ut idem
interitus sit animorum, & corporum, nec ullus sensus maneat:
 Ut nihil boni est in morte, sic certe nihil est mali; & in Lib. de
Senect. Quod si in hoc erro, quod animos hominum immortales
esse credam, libenter erro: Nec mihi hunc errorem, quo
delector, dum vivo, extorqueri volo. Sin mortuus, ut quidam
minuti philosophi censent, nihil sentiam; non vereor, ne hunc
errorem meum philosophi minuti irrideant: Quod si non sumus
immortales futuri, tamen extingui hominem suo tempore,
optabile est.

141.
Epist. 102. Credebam opinionibus magnorum virorum rem
gratissimam promittentium, magis quam probantium.

142.
See Quest. lxxxviii, lxxxix.

143.
The doctrines of the immortality of the soul, and of the
resurrection of the body equally rest upon the will and word of
God. But when viewed with the eye of natural reason, they
have been deemed to possess very unequal grounds of
probability. The properties of matter and of mind are so very
different, they have been distinguished by almost all. If the
mind be not matter, no argument for its extermination can be
drawn from the dissolution of the body; and as its materiality
has never been shown, no premises have been found from
which its death can be inferred. Some wise men who had not
the scriptures, have indeed withholden their belief; but the
reason is discernible, they have demanded proofs which the
God of nature has not vouchsafed; and their rejection of the
preponderating evidence of probability, argues weakness and
fastidiousness.
The resurrection of the body has been held to be impossible. If
so, the impossibility should either consist in the absolute
incapacity in the dead body to be raised; but this it does not,
for death can only reduce the body to its first element, and the
dust which has been a body is not any more unfit to be
reanimated, than it was to receive life in the first instance; or it
must be owing to some detect of wisdom or power, or of both
in him, who should raise the body; but God is unchangeable,
and in all respects as able to raise him from the dead, as to
create man at the first; and there is no contradiction implied in
the thing, which should prevent the exertion of his power; a
resurrection is therefore possible.
The usual arguments for its probability drawn from analogy to
the return of day, of spring, of vegetation, &c. are not
conclusive. But those drawn from the resurrection of Christ,
from the identity of man considered as a compound from the
removal of moral evil, from which natural evils arise, from the
earnest expectation of animal nature for a better condition,
and from the perfection of the future state, seem to raise a
presumption which is probable; yet these are not appreciated
by the natural man; hence the world has so generally denied a
resurrection of the body.
The testimony of the Holy Spirit on both points has been
always the same, but not with equal lustre.
Jesus Christ explicitly affirmed both, and brought his proofs
from the old testament, pressed them as motives of comfort or
terror to saints and sinners, and so connected their truth with
that of his own character, that every thing which proves the
latter, is a proof of the former. Not only did his actually raising
the dead, and arising himself, prove that the dead shall rise,
but every prophecy accomplished in him, and every miracle
wrought by him and his apostles, the continuance of his
church, the purity of his system of doctrines, the doctrines of
election, redemption, justification, regeneration and
perseverance, as well as the express declarations on this
subject, both in the old and new testament, all form a solid
mass of evidence upon which the hopes of the Christian may
firmly rest.
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