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diff --git a/old/62149-0.txt b/old/62149-0.txt deleted file mode 100644 index 9702eef..0000000 --- a/old/62149-0.txt +++ /dev/null @@ -1,29932 +0,0 @@ -Project Gutenberg's A Body of Divinity, Vol. 2 of 4, by Thomas Ridgley - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org/license - - -Title: A Body of Divinity, Vol. 2 of 4 - -Author: Thomas Ridgley - -Release Date: May 16, 2020 [EBook #62149] - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK A BODY OF DIVINITY, VOL. 2 OF 4 *** - - - - -Produced by Richard Hulse, David King, and the Online -Distributed Proofreading Team at http://www.pgdp.net. (This -file was produced from images generously made available -by The Internet Archive.) - - - - - - - - - - A Body of Divinity - - - - - A BODY OF DIVINITY: - - WHEREIN THE DOCTRINES OF THE CHRISTIAN RELIGION ARE EXPLAINED AND - DEFENDED. - - BEING THE SUBSTANCE OF SEVERAL LECTURES ON THE ASSEMBLY’S LARGER - CATECHISM. - - BY THOMAS RIDGLEY, D. D. - - WITH NOTES, ORIGINAL AND SELECTED, - BY JAMES P. WILSON, D. D. - - IN FOUR VOLUMES. - - _VOL. II._ - - FIRST AMERICAN, FROM THE THIRD EUROPEAN EDITION. - - PHILADELPHIA: - - PRINTED BY AND FOR WILLIAM. W. WOODWARD, CORNER OF CHESNUT AND SOUTH - SECOND STREETS. - - 1815. - - - - - THE CONTENTS OF THE SECOND VOLUME. - - -QUEST. XIV, XV. Of the work of Creation. - - -_CREATION, the word explained_ _Page_ 5 - - _It was not from eternity_ 7 - - _This proved from the invention of things_ 13 - - _By the power and for the glory of God_ 14 - - _Performed in six days_ 16 - - _Each day’s work_ 19 - - _Of instantaneous production_ 17 - -_The condition and season of the year in which things were created_ 24 - -_Antiquity of nations vainly boasted of_ 10 - - -QUEST. XVI. Of Angels. - - -_Of their existence_ 26 - - _Nature and properties_ 28 - - _Work and employment_ 30 - - _Worship. Harmony therein, but no Hierarchy_ 31 - -_How they impart their_ Ideas _to one another_ 33 - - -QUEST. XVII. Of the creation of Man. - - -_Man was created male and female_ 34 - - _Excellency of his make_ 40 - - _Origin of the soul_, in a note 41 - - _Of God’s image in man_ 44 - - _No men before_ Adam 37 - - -QUEST. XVIII. Of Providence. - - -_Providence governs all creatures_ 47 - - _And all their actions_ _ibid_ - - _His concern for man_ 51 - - _How conversant about evil actions_ 52 - - _Sin over-ruled for God’s glory, and his people’s good_ 53 - - _Other things over-ruled by providence_ 59 - - _Objections against providence answered_ 60 - - _Unequal distributions of providence vindicated_ 61 - - -QUEST. XIX. Of God’s providence towards the angels. - - -_How it was conversant about the fall of apostate angels_ 63 - - _These fell all at once_ 64 - -_Some angels confirmed in holiness and happiness_ 66 - - _Ministry of angels_ 68 - - -QUEST. XX. Of God’s providence towards man in innocency. - - -_Of Paradise_ 70 - - _Man’s secular employment and food therein_ 72 - - _His dominion over the creatures_ 74 - - _His spiritual concerns were under the direction of providence_ 75 - - _Sabbath instituted and the covenant established_ 76 - - _Representation_, in a note 77 - -_Difference between a law and a covenant_ 78 - -Adam _was under a covenant_ 82 - - _Objections answered_ 83 - - _Conditions of that covenant_ 84 - - _Tree of life a seal of it_ 86 - - _Of the tree of knowledge_ 90 - - -QUEST. XXI. Of the fall of man. - - -_Our first parents were endued with freedom of will_ 93 - - _Were left thereunto_ 94 - - _How they were tempted_ 96 - - _Satan’s subtilty in the temptation_ 99 - - _Eve represented by Adam_, in a note 103 - - _Aggravations of their sin_ 105 - - _Its immediate consequences_ 104 - - -QUEST. XXII. All mankind fell in _Adam_. - - -Adam _a federal head_ 109 - - _All fell in him, except Christ_ 112 - - _His sin imputed to his posterity_ 113 - - _Penal evils which followed_ 111 - -_Appointment of his headship vindicated_ 114 - - -QUEST. XXIII, XXIV, XXV, XXVI. Of Sin. - - -_Original sin_ 118 - - _Actual transgressions proceed from it_ 120 - - _Conveyed by natural generation_ 132 - -_Original righteousness lost_ 121 - - _Man’s nature inclined to sin_ 123 - -_Propensity to sin not put into our nature by God_ 124 - - _Not harmless even in childhood_ 125 - -_Origin of moral evil_ 127 - - _The notion of two first causes exploded_ _ibid_ - -_Pre-existence of souls a mere fancy_ 126 - -_Corruption of nature not by the soul’s traduction_ 128 - - _Not from imitation_ _ibid_ - - _Necessarily ensues on the privation of original righteousness_ - 131 - - -QUEST. XXVII. Of man’s misery by the Fall. - - -_Various opinions about the salvation of infants_ 138 - -_Punishment of original sin increased by actual_ 141 - - _Sinners liable to God’s wrath and curse_ 143 - - _Slaves to Satan_ 144 - - _Sin exists in the intentions_, in a note 145 - - -QUEST. XXVIII, XXIX. Of the punishment of sin in both worlds. - - -_Of judicial blindness of mind_ 146 - - _Hardness of heart_ 149 - - _Sins that lead to it_ 150 - - _Difference between the hardness found in believers and - judicial_ 152 - -_Of strong delusions_ 147 - - _A reprobate sense_ 152 - - _Vile affections_ 153 - - _Horror of conscience. When judicial_ 154 - -_Punishment of sin in outward things_ 155 - - _In the world to come_ 158 - - _This will be perpetual_, in a note 159, 160 - - -QUEST. XXX. Of man’s Recovery. - - -_God’s love the only moving cause of it_ 162 - - _Covenant of grace. Its various periods_ 166 - - _Opposed to that of innocency_ 165 - - -QUEST. XXXI. The covenant of grace made with Christ, and, in him, with -the elect. - - -Covenant, _scriptural sense of the word_ 168 - - _Between the Father and Son, explained_ 171 - - _And proved_ 173 - - _Of redemption distinguished by some from the covenant of grace_ - 178 - -_God’s covenant differs from human_ 170 - - _How he covenants with man_ 181 - - _How man covenants with him_ 183 - - -QUEST. XXXII. Of the grace manifested in the second covenant. - - -_Conditions of a covenant, how understood_ 190 - - _Faith is a duty_, in a note 193 - - _Meritorious performed by Christ_ 192 - - _Conditional promises uncertain_ 191 - -_Interest in Christ, what meant by it_ 189 - -_Grace glorified, in ordaining, promising, and working faith_ 197 - - _Other graces promised and connected with salvation_ 195 - - -QUEST. XXXIII, XXXIV, XXXV. Of the various dispensations of the covenant -of grace. - - -_Christ revealed of old by promises and prophecies_ 199 - -_Ceremonial law typified Christ and the gospel_ 201 - -_Types. Cautions about them_ 203 - - _Rules how to judge of them_ 205 - - _How the_ Jews _knew their meaning_ 207 - -_Cocceius’s sentiments about the bondage and darkness of that -dispensation_ 208 - -_Gospel-dispensation, when it began_ 212 - - _How it excels the Legal_ 213 - - -QUEST. XXXVI, XXXVII. Of the Mediator of the covenant of Grace. - - -_Saints and angels no Mediators_ 218 - -_Christ the only Mediator_ 217 - - _Two distinct natures in Christ, but not two Persons_ 222 - - _His human nature was united to his Person_ 220 - - _It shall continue so for ever_ 234 - - _How formed like ours. How not_ 227 - - _It was formed of the Virgin_ 229 - - _His body was truly human_ 224 - - _His soul distinct from his deity_ 226 - - _He was expected by the_ Jews 231 - - _Born in the fulness of time_ 233 - - _What meant thereby_ 233 - - -QUEST. XXXVIII, XXXIX, XL. Of the necessity of the Mediator’s having two -natures. - - -_Why he should be God_ 235 - -_Why man_ 238 - -_Why both God and man_ 242 - - -QUEST. XLI, XLII. Of the Mediator’s name and offices. - - -_Why he was called Jesus_ 244 - -_Why he was called Christ_ 245 - -_His offices distinguished, but not divided_ 252 - - _He was set apart and authorized to execute them_ 248 - - _He was fitly qualified for them_ 249 - - -QUEST. XLIII. Of Christ’s prophetical office. - - -_He reveals the will of God_ 253 - - _He was qualified for it_ 254 - - _He does it in various ages_ 257 - - _To whom and how he does it_ 255 - - -QUEST. XLIV. Of Christ’s priestly office. - - -_Priesthood of Christ and_ Aaron _compared_ 280 - - _Typified by_ Melchisedek 264 - - _Various opinions who_ Melchisedek _was_ 265 - - _Proved that he was Christ_ (quære tamen) 267 - - _Objections answered_ 270 - -_Satisfaction demanded for sin, of what value and kind_ 275 - - _Of Christ was necessary_ 273 - - _His active obedience a part of it_ 283 - - _Least degree of his sufferings not sufficient for it_ 281 - - _No redemption without price_ 286 - -_Death of Christ a ransom_ 290 - - _Confirmation of his doctrine not its principal end_ 293 - -_Christ died in our stead_ 290 - - _Objections answered_ _ibid_ - - _Modern opinions on the atonement_, in a note, 276 _to_ 280, _and_ - 292 _to_ 297. - -_He offered himself_ - - _by the Spirit_ 297 - - _without spot to God_ 297 - - _Not for all men_ 301 & 276 - - _but for his sheep and friends_ 316 - - _and for his church_ 318 _Dr. Magee’s Discourses_, in a note - 298-317 - - _This evidenced_ - - _by his love to it_ 318 - - _his propriety in it_ 322 - - _and saving it_ _ibid_ - - _Objections answered_ 319 - -_Christ purchased grace and glory_ 328 - -_Universal redemption_, - - _its consequences_ 326 - - _Arguments for it considered_ 327 - - _Texts urged for it explained_ 343 - - _How the word_ All, &c. _is to be explained_ 341 - -_Special Redemption,_ - - _consistent with the covenant of grace_ 329 - - _and with preaching the gospel_ 331 - - _It advances grace more than general does_ 337 - - _It leads not to despair_ 331 - - _Whether it be contrary to scripture_ 338 - -_Christ intercedes not for all_ 324 - -_Divine expostulations explained_ 333 - -_How all should repent and believe, though Christ died not for all_ 335 - - _Sacrifice of Christ sufficient for all_, in a note 349 - - -QUEST. XLV. Of Christ’s Kingly office. - - -_As respecting his subjects_ - - _What they were, before subdued_ 353 - - _How brought into subjection_ 354 - - _How their subjection expressed at first_ 357 - - _Their behaviour and conflicts_ 358 - - _How Christ deals with them_ 361 - -_As respecting his enemies_ 362 - - _He governed the church before and since his incarnation_ 364 - -_This office executed by him in glory_ 365 - - -Of the MILLENNIUM. - - -_Various opinions about it_ 366 - - _Some have gross_ Ideas _of it_ 370 - - _What shall precede or attend it_ 368 - - _Gospel shall then be more spread_ 373 - -_How this doctrine to be treated_ 367 - -_In what respects it is to be allowed_ 368 - -_Some prophecies of the call of the_ Jews _not yet fulfilled_ 376 - -_Why Christ shall not reign visibly in his human nature_ 379 - -_Temple-service not to be revived_ 381 - - _Gospel-ordinances shall be continued_ 382 - -_First resurrection; how understood by some_ 383 - - _Its literal sense debated_ 384 - -_General conflagration_ 387 - - _New heavens and new earth_ 388 - -_Resurrection of the church sometimes taken mystically_ 389 - -_1000 years how understood by some_ 391 - - _These not yet begun_ _ibid_ - -_Mediatorial kingdom of Christ eternal_ 392 - -1 Cor. xv. ver. 24, 25, 28. _explained_ 393 - - -QUEST. XLVI, XLVII, XLVIII. Of Christ’s Humiliation. - - -_This shewn in his birth and infancy_ 398 - - _In his parentage_ 399 - - _In the place of his birth and abode_ 400 - - _In the sinless infirmities of his life_ 422 - - _In his being made under the law_ 401 - - _In his being exposed to indignities_ 402 - -_Temptations endured by him_ 404 - - _General remarks on them_ 406 - - _The time and place thereof_ 405 - - _His first temptation_ 410 - - _His second temptation_ 412 - - _Its matter explained_ 416 - - _His third temptation_ 417 - - _What to be observed therein_ 419 - - _Temptations were mental_, in a note 420 - - -Quest. XLIX, L. Of Christ’s humiliation before and after his death. - - -_Christ betrayed by_ Judas 424 - - _Forsaken by his disciples_ 425 - - _Denied by_ Peter 426 - - _Scorned by the world_ _ibid_ - - _Reviled by many_ 428 - - _Inferences_ _ibid_ - - _Prosecuted by the_ Jews 429 - - _Condemned by_ Pilate _ibid_ - - _Tormented by his persecutors_ 431 - - _Bore the wrath of God_ _ibid_ - -_Death of the cross cruel and painful_ 433 - - _Shameful, servile, and cursed_ 434 - -_Christ buried with respect by his friends_ 437 - - _Was under the power of death till the third day_ 438 - - _Of his descent into hell_ 440 - - _How the Papists understand it_ 441 - - 1 Pet. iii. 18. _explained_, in a note 442 - - -QUEST. LI, LII. Of Christ’s Resurrection and Exaltation. - - -_Resurrection of Christ proved_ 444 - - _By credible witnesses_ 448 - - _They were men of integrity_ 449 - - _By the conduct of his enemies_ 450 - - _By miracles_ 451 - -_Properties of his risen body_ 452 - -_Christ raised the third day_ 453 - - _Reasons of it_ 454 - - _Was not three whole days and nights in the grave_ 455 - -Socinians’ _account of Christ’s resurrection_ 457 - -_Christ’s own and his peoples’ concern in his resurrection_ 458 - - -QUEST. LIII, LIV. Of Christ’s Ascension. - - -_It was real and visible_ 464 - - _Its necessity and design_ 468 - -_Its distance from the time of his resurrection_ 461 - - _How this interval was employed_ 463 - - _Matter of his conversation with his disciples_ 464 - -_Remarks on what preceded it_ 460 - - _He ascended from mount_ Olivet 467 - -_Christ’s sitting at the right hand of God_ 471 - - -QUEST. LV. Of Christ’s Intercession. - - -_Necessity of it_ 473 - - _His fitness for it_ 474 - -_Manner of it_ 477 - - _How it differs from our prayers_ 476 - -_What procured by it_ 479 - -_How to be improved_ _ibid_ - - -QUEST. LVI. Of Christ’s coming to judge the world. - - -_The time of his appearance_ 481 - -_The glory that shall attend it_ 482 - - -QUEST. LVII, LVIII, LIX. Of the benefits of redemption, and the -application thereof. - - -_Benefits procured by Christ_ 486 - - _These applied by the Holy Ghost_ 487 - - _To all for whom they were purchased_ (_vide_ 349) 488 - - -QUEST. LX. Of the disadvantages of those who never hear the gospel. - - -_State of the Heathen considered_ 491 - - _No salvation without the gospel_—tamen quære 492 - - _Nor without faith in Christ_—tamen quære _ibid_ - -_Deists; falseness of their hope set forth_ 494 - - _False grounds of hope in others_ 496 - -_Salvation in none but Christ_ 498 - - _This proved_ 499 - - _Objections answered_ 502 - -_Christ the Saviour only of his Body the church_ 508 - - -QUEST. LXI, LXII, LXIII, LXIV. Of the Church, visible and invisible. - - -Church, _the word how used_, (515 in a note) 510 - - _Places of worship so termed_ 511 - - _Their first erection_ 512 - -_Its distinction into visible and invisible_ 516 - -_Invisible church described_ 519 - - _This farther explained and defended_ 520 - -_Visible church described_ 521 - - _In what respects it is one_ 522 - - _In what respects it is not one_ _ibid_ - - _Its concern for the children of its members_ 526 - -Jewish _church, its establishment_ ibid - - _Its government_ 527 - -_How they promoted religion in their synagogues_ 529 - - _Their_ Proseuchæ, _or places appointed for prayer_ 530 - -_A particular_ gospel-church _described_ 536 - - _Its matter_ 539 - - _Its form or bond of union_ 540 - - _Its subjection to Christ to be professed_ 542 - - _How this to be made visible_ 543 - - _Its power of admission_ 541 - - _The reformed churches differ about this_ _ibid_ - - _Terms of communion fixed by Christ_ _ibid_ - - _Its power of exclusion_ 544 - - _Causes of exclusion_ 545 - - _The way of proceeding therein_ 547 - - _With what temper this should be done_ 549 - - _What meant by being delivered to Satan_ 550 - - _and for what end_ 551 - -_The first preaching and success of the gospel_ 532 - -_Conduct of the Apostles in planting gospel-churches_ 534 -_Church-communion proved_ - - _from the law of nature_ 538 - - _from scripture_ _ibid_ - -_Government of churches by their officers_ 552 - -Αποστολος, Επισκοπος, Διακονος, in a note, _ibid_ - -_The office of a Pastor, Bishop, or Elder_ 555 - - _Bishops and Elders the same_ 556 - - _Jerom’s account of the increase of the power of Bishops_, in a note - 558 - - _Pastors chosen by the church_ 561 - -Χειροτονεω, in a note 563 - - _How to be set apart_ _ibid_ - - _How their office to be discharged_ 565 - - _Whether a Teacher be a distinct officer_ 566 - -_Synods, the abuse and advantage of them_ 566 - -_Parishes, why churches were so called by ancient writers_ 567 - -_The office of a Deacon_ 570 - -_Officers of the church_, in a note 571 - -_Privileges of the visible church_ 572 - - _It is under Christ’s special care_ 574 - - _Wherein this consists_ 575 - - _It is under Christ’s special government_ 576 - - _In what respects_ 577 - - _It enjoys communion of saints_ _ibid_ - - _It has the ordinary means of grace_ 578 - - - - - THE WORK OF CREATION. - - - - - Quest. XIV., XV. - - - QUEST. XIV. _How doth God execute his decrees?_ - - ANSW. God executeth his decrees in the works of creation and - providence, according to his infallible fore-knowledge, and the free - and immutable counsel of his own will. - - QUEST. XV. _What is the work of creation?_ - - ANSW. The work of creation is that, wherein God did, in the - beginning, by the word of his power, make, of nothing, the world, - and all things therein, for himself, within the space of six days, - and all very good. - -Having considered God’s eternal purpose, as respecting whatever shall -come to pass, which is generally called an internal, or immanent act of -the divine will, we are now to consider those works which are produced -by him, in pursuance thereof. It is inconsistent with the idea of an -infinitely perfect Being, to suppose, that any of his decrees shall not -take effect, _Hath he spoken, and shall he not make it good?_ Num. -xxiii. 19. _His counsel shall stand, and he will do all his pleasure_, -Isa. xlvi. 10. This is a necessary consequence, from the immutability of -his will, as well as from the end which he has designed to attain, to -wit, the advancement of his own glory; and therefore, if he should not -execute his decrees, he would lose that revenue of glory, which he -designed to bring to himself thereby, which it cannot be supposed that -he would do; and accordingly we are to consider his power as exerted, in -order to the accomplishment of his purpose. This is said to have been -done either in the first production of all things, which is called, _The -work of creation_, or in his upholding and governing all things, which -is his _providence_; both which are to be particularly considered. And, - -I. We are to speak concerning the work of creation, and so to enquire -what we are to understand by _creation_, and to consider it as a work -peculiar to God. - -II. That this work was not performed from eternity, but in the beginning -of time. - -III. How he is said to create all things by the word of his power. - -IV. The end for which he made them, namely, for himself, or for his own -glory. - -V. The time in which he made them. And, - -VI. The quality or condition thereof, as all things are said to have -been made very good. - -I. As to the meaning of the word _creation_; it is the application -thereof to the things made, or some circumstances attending this action, -that determine the sense of it. The Hebrew and Greek words[1], by which -it is expressed, are sometimes used to signify the natural production of -things: Thus it is said, in Psal. cii. 18. _The people that shall be -created_, speaking of the generation to come, _shall praise the Lord_; -and elsewhere, in Ezek. xxi. 30. says God, _I will judge thee in the -place where thou wast created_, that is, where thou wast born, in the -land of thy nativity. And sometimes it is applied to signify the -dispensations of providence, which, though they are the wonderful -effects of divine power, yet are taken in a sense different from the -first production of all things: thus it is said, in Isa. xlv. 7. _I form -the light, and create darkness_; which metaphorical expressions are -explained in the following words, _I make peace, and create evil_. - -And, on the other hand, sometimes God’s creating is expressed by his -_making all things_; which word, in its common acceptation, is taken for -the natural production of things; though, in this instance, it is used -for the production of things which are supernatural: thus it is said, in -John i. 3. _All things were made by him_; and elsewhere, in Psal. -xxxiii. 6. _By the word of the Lord were the heavens made, and all by -the host of them by the breath of his mouth._ Therefore it is by the -application of these words, to the things produced, that we are more -especially to judge of the sense of them. Accordingly, when God is said -to create, or make the heavens and earth, or to bring things into being, -which before did not exist, this is the most proper sense of the word -creation; and in this sense we take it, in the head we are entering -upon. It is the production of all things out of nothing, by his almighty -word; and this is generally called immediate creation, which was the -first display of divine power, a work with which time began; so we are -to understand those words, _In the beginning God created the heaven and -the earth_, Gen. i. 1. that is, that first matter out of which all -things were formed, which has been neither increased nor diminished ever -since, nor can be, whatever alterations there may be made in things, -without supposing an act of the divine will to annihilate any part -thereof, which we have no ground to do. - -Again, it is sometimes taken for God’s bringing things into that form, -in which they are, which is generally called a mediate creation, as in -the account we have of it in the first chapter of Genesis; in which God -is said, out of that matter which he created at first, to create the -heavens, the earth, the sea, and all living creatures that move therein, -after their respective kinds, which no finite wisdom, or power, could -have done. The work was supernatural, and so differs from the natural -production of things by creatures, inasmuch as they can produce nothing, -but out of other things, that have in themselves a tendency, according -to the fixed laws of nature, to be made, that which is designed to be -produced out of them; as when a plant, or a tree, is produced out of a -seed, or when the form, or shape of things is altered by the skill of -men, where there is a tendency in the things themselves, in a natural -way, to answer the end designed by them that made them, in which respect -they are said to make, but not create those things; so that creation is -a work peculiar to God, from which all creatures are excluded. -Accordingly, it is a glory which God often appropriates to himself in -scripture: thus he is called, by way of eminence, _The Creator of the -ends of the earth_, Isa. xl. 28. and he speaks, concerning himself, with -an unparalleled magnificence of expression, _I have made the earth, and -created man upon it; I, even my hands, have stretched out the heavens, -and all their host have I commanded_, Isa. xlv. 12. and he is said to -have done this, exclusively of all others: thus he says, _I am the Lord, -that maketh all things, that stretcheth forth the heavens alone, that -spreadeth abroad the earth by myself_, Isa. xliv. 24. And, indeed, it -cannot be otherwise, since it is a work of infinite power, and therefore -too great for any finite being, who can act no otherwise, but in -proportion to the circumscribed limits of its own power; and being, at -best, but a natural agent, it cannot produce any thing supernatural. -From whence it may be inferred, that no creature was an instrument made -use of, by God, in the production of all things; or that infinite power -could not be exerted by a finite medium: but this has been already -considered, under a foregoing answer. - -II. We are now to consider that this work of creation was not performed -from eternity, but in the beginning of time. This we assert against some -of the heathen philosophers, who have, in their writings, defended the -eternity of the world[2], being induced hereunto by those low -conceptions, which they had of the power of God, as supposing, that -because all creatures, or natural agents, must have some materials to -work upon, so that as this proposition is true, with respect to them, -that nothing can be made out of nothing, they conclude, that it is also -applicable to God. And this absurd opinion has been imbibed by some, who -have pretended to the Christian name; it was maintained by Hermogenes, -about the middle of the second century, and, with a great deal of spirit -and argument, opposed by Tertullian; and, among other things, that -father observes, that philosophy, in some respects, had paved the way to -heresy[3]; and probably the apostle Paul was apprehensive that it would -do so; or that they, who were bred up in the schools of the -philosophers, would, as it is plain they often did, adapt their notions -in divinity, to those which they had before learned therein, of which -this is a flagrant instance; and therefore he says, _Beware, lest any -man spoil you through philosophy, and vain deceit, after the tradition -of men, after the rudiments of the world, and not after Christ_, Col. -ii. 8. and they, who have defended this notion, have been divided in -their sentiments about it. Some suppose, in general, that matter was -eternal, but not brought into that form, in which it now is, till God, -by his almighty power, produced that change in it, and so altered the -form of things. Others suppose, that the world was in a form, not much -unlike to what it now is, from eternity, and that there were eternal -successive ages, and generations of men, and a constant alteration of -things. Some parts of the world, at one time, destroyed by deluges, or -fire, or earthquakes, and other parts at another time; and so there was -a kind of succession of generation and corruption; former worlds lost -and buried in ruins, and all the monuments of their antiquity perished -with them, and new ones arising in their stead. This they assert, as a -blind to their ungrounded opinion, and as an answer to that reasonable -demand which might be made; If the world was eternal, how comes it to -pass that we know nothing of what was done in it, in those ages, which -went before that which we reckon the first beginning of time? - -As for the school-men, though they have not any of them given directly -into this notion, which is so notoriously contrary to scripture, yet -some of them have very much confounded and puzzled the minds of men with -their metaphysical subtilties about this matter; as some of them have -pretended to maintain, that, though God did not actually create any -thing before that beginning of time, which is mentioned in scripture, -yet he might, had he pleased, have produced things from eternity[4], -because he had, from eternity, infinite power, and a sovereign will; -therefore this power might have been deduced into act, and so there -might have been an eternal production of things; for to suppose, that -infinite power cannot exert itself, is contrary to the idea of its being -infinite. And to suppose that God was infinitely good, from eternity, -implies, that he might have communicated being to creatures from -eternity, in which his goodness would have exerted itself. And they -farther argue, that it is certain, that God might have created the world -sooner than he did; so that, instead of its having continued in being, -that number of years, which it has done, it might have existed any other -unlimited number of years; or since, by an act of his will, it has -existed so many thousand years, as it appears to have done, from -scripture, it might, had he pleased, have existed any other number of -years, though we suppose it never so large, and consequently that it -might have existed from eternity. But what is this, but to darken truth, -by words without knowledge? or to measure the perfections of God, by the -line or standard of finite things? it is to conceive of the eternity of -God, as though it were successive. Therefore, though we do not deny but -that God could have created the world any number of years that a finite -mind can describe, sooner than he did; yet this would not be to create -it from eternity, since that exceeds all bounds. We do not deny but that -the divine power might have been deduced into an act, or created the -world before he did; yet to say that he could create it from eternity, -is contrary to the nature of things; for it is to suppose, that an -infinite duration might be communicated to a finite being, or that God -might make a creature equal, in duration, with himself; which, as it -contains the greatest absurdity, so the impossibility of the thing does -not, in the least, argue any defect of power in him. - -From whence we may infer, the vanity, and bold presumption, of measuring -the power of God by the line of the creature; and the great advantage -which we receive from divine revelation, which sets this matter in a -clear light, by which it appears, that nothing existed before time but -God; this is agreeable to the highest reason, and the divine -perfections. To suppose, that a creature existed from eternity, implies -a contradiction; for to be a creature, is to be produced by the power of -a creator, who is God, and this is inconsistent with its existing from -eternity; for that is to suppose that it had a being before it was -brought into being. - -Moreover, since to exist from eternity, is to have an infinite, or -unlimited duration, it will follow from thence, that if the first -matter, out of which all things were formed, was infinite in its -duration, it must have all other perfections; particularly, it must be -self-existent, and have in it nothing that is finite, for infinite and -finite perfections are inconsistent with each other; and, if so, then it -must not consist of any parts, or be devisible, as all material things -are: besides, if the world was eternal, it could not be measured by -successive duration, inasmuch as there is no term, or point, from whence -this succession may be computed, for that is inconsistent with eternity; -and if its duration was once unmeasured, or not computed by succession, -how came it afterwards to be successive, as the duration of all material -beings is? - -Again, to suppose matter to be co-eternal with God, is to suppose it to -be equal with him, for whatever has one divine perfection, must have -all; so that this is contrary to those natural ideas, which we have of -the divine perfections, and contains such absurdities, as have not the -least colour of reason to support them. - -But it more evidently appears, from scripture, that the world was made -in the beginning of time, and therefore did not exist from eternity; -since therein we read, that _in the beginning God created the heaven and -the earth_, Gen. i. 1. and elsewhere, _Thou, Lord, in the beginning, -hast laid the foundation of the earth, and the heavens are the works of -thine hands_, Heb. i. 10. Now since we are not to confound time and -eternity together, or to say, that that which was created in the -beginning, was without beginning, that is, from eternity, it is evident -that no creature was eternal. - -Thus having considered the impossibility of the existence of finite -things, from eternity, we may here take occasion to vindicate the -account we have in scripture, concerning the world’s having been created -between five and six thousand years since, from the objections of those -who suppose, that the antiquity thereof exceeds the scripture-account by -many ages. Those that follow the LXX translation of the Old Testament, -in their chronological account of time, suppose the world to be between -fourteen and fifteen hundred years older than we have ground to conclude -it is, according to the account we have thereof in the Hebrew text. This -we cannot but think to be a mistake, and has led many of the fathers -into the same error[5], who, through their unacquaintedness with the -Hebrew language, excepting Jerom and Origen, hardly used any but this -translation[6]. - -But this we shall pass over, and proceed to consider the account that -some give of the antiquity of the world, which is a great deal remote, -from what we have in scripture, though this is principally to be found -in the writings of those who were altogether unacquainted with it. Thus -the Egyptians, according to the report of some ancient historians, -pretended, that they had chronicles of the reigns of their kings for -many thousand years longer than we have ground to conclude the world has -stood[7]. And the Chaldeans exceed them in the accounts they give of -some things contained in their history; and the Chinese pretend to -exceed them by many thousand years, but these accounts are fabulous and -ungrounded[8][9]. And inasmuch as they are confuted, and exposed by many -of the heathen themselves, as ridiculous and absurd boasts, rather than -authentic accounts, no one who has the least degree of modesty, can -oppose them to the account we have, in scripture, of the time that the -world has continued, which is no more than between five or six thousand -years. - -And that the world cannot be of greater antiquity than this may be -proved, from the account which we have of the first original of nations, -and the inventors of things in scripture, and other writings. It is not -reasonable to suppose, that men lived in the world many thousand years, -without the knowledge of those things, that were necessary for the -improvement of their minds, and others that were conducive to the good -of human society, as well as subservient to the conveniencies of life; -but this they must have done, who are supposed to have lived before -these things were known in the world. - -As to what concerns the original of nations, which spread themselves -over the earth after the universal deluge, we have an account of it in -Gen. x. and, in particular, of the first rise of the Assyrian monarchy, -which was erected by Nimrod, who is supposed to be the same that other -writers call Belus. This monarchy was continued, either under the name -of the Assyrian, or Babylonian, till Cyrus’s time, and no writers -pretend that there was any before it: and, according to the scripture -account hereof, it was erected above seventeen hundred years after the -creation of the world; whereas, if the world had been so old, as some -pretend it is, or had exceeded the scripture account of the age and -duration thereof, we should certainly have had some relation of the -civil affairs of kingdoms and nations, in those foregoing ages, to be -depended on, but of this, history is altogether silent; for we suppose -the account that the Egyptians give of their Dynasties, and the reigns -of their gods and kings, in those foregoing ages, are, as was before -observed, ungrounded and fabulous. - -As to what respects the inventors of things, which are necessary in -human life, we have some hints of this in scripture. As we have an -account in scripture, Gen. iv. 20-22. of the first that made any -considerable improvement in the art of husbandry, and in the management -of cattle, and of the first _instructor of every artificer in brass and -iron_, by which means those tools were framed, which are necessary for -the making those things that are useful in life; and also of the first -inventor of music, who is called, _The father of all such as handle the -harp and organ_, which was in that space of time, which intervened -between the creation and the deluge; and, after this we read of the -first plantation of vineyards, and the farther improvement thereof by -making wine, by Noah, Gen. ix. 20, 21. which the world seems to have -known nothing of before. And it is more than probable, that the art of -navigation was not known, till Noah, by divine direction, framed the -ark, which gave the first hint to this useful invention; and this art -was not, for many ages, so much improved, as it is in our day. The -mariner’s needle, and the variation of the compass, or the method of -sailing by observation of the heavenly bodies, seem to have been -altogether unknown by those mariners, in whose ship the apostle Paul -sailed, Acts xxvii. for want of which, they exposed themselves to suffer -shipwreck, hoping, thereby, to save their lives. - -And, as to what concerns those inventions, that are necessary for the -improvement of knowledge; it does not appear that writing was known till -Moses’ time; and, after this, the use of letters was brought into Greece -by Cadmus. And therefore it is no wonder, when historians give some dark -hints of things done before this, being unacquainted with -scripture-history, that they are at a loss, and pretend not to give an -account of things done before the deluge[10]. Shall we suppose, that -there were so many ages, as some pretend in which men lived, and yet no -account given of things done therein, transmitted to posterity, by those -who assert it? Therefore there can be no ground to conclude, that the -world has stood longer than the scripture account thereof[11]. We pass -by the invention of the art of printing, which has not been known in the -world above three hundred years; and the many improvements that have -been made in philosophy, mathematicks, medicine, anatomy, chymistry, and -mechanicks, in the last age; and can we suppose that there are so many -thousand ages passed without any of these improvements? And to this we -may add the origin of idolatry, in them who worshipped men, whom they -called gods, namely, such as had been useful while they lived among -those that worshipped them, or had been of great note, or power, in the -world, or who were the first inventors of things: this being known, and -the time in which they lived, mentioned, by some writers among the -heathen, which is much later than the first age of the world, is a -farther evidence of this truth, that it has not stood so many years as -some pretend. - -If it be objected, that there has been a kind of circulation, or -revolution of things with respect to men’s knowing, and afterwards -losing and then regaining the knowledge of some of those arts, which we -suppose to have been first discovered in in later ages, so that they -might have been known in the world many ages before: - -This is to assert, without pretending to give any proof thereof; and -nothing can be inferred from a mere possibility of things, which no one, -who has the least degree of judgment, will ever acquiesce in; especially -the memory of some things could never have been universally erased out -of the minds of men, by any devastations that might be supposed to have -been made in the world. Therefore, to conclude this argument, nothing -can be reasonably objected against the account we have in scripture, of -the creation of the world at first, and of its having continued that -number of years, and no longer, which we believe it to have done, from -those sacred writings, which contain the only authentic records thereof, -and have sufficient authority to put to silence all those fabulous -conjectures, or vain and groundless boasts, that pretend to contradict -it. - -III. God is said to have created all things by the word of his power; -thus the Psalmist says, _By the word of the Lord were the heavens made; -and all the host of them by the breath of his mouth_, Psal. xxxiii. 6. -Some, indeed, understand this, and several other scriptures, in which -God is said to create all things by his word, as implying, that God the -Father made all things by the Son, his personal Word: but, though this -be a great truth, and it be expressly said, _All things were made by -him_, John i. 3. as has been considered under a foregoing answer[12], -whereby the divinity of Christ was proved; yet here we speak of -creation, as an effect of that power, which is a perfection of the -divine nature. And whereas it is called _the word_ of his power, it -signifies, that God produced all things by an act of his power and -sovereign will; so that how difficult soever the work was in itself, as -infinitely superior to finite power, yet it argues, that it was -performed by God without any manner of difficulty, and therefore it was -as easy to him as a thought, or an act of willing is to any creature; -accordingly it is said, _He spake and it was done; he commanded, and it -stood fast_, Psal. xxxiii. 9. As nothing could resist his will, or -hinder his purpose from taking effect, so all things were equally -possible to him. In this respect, creation differs from the natural -production of things, which, though they be the effects of power, yet -nothing is produced by a powerful word, or, as it were, commanded into -being, but that which is the effect of almighty power, as the creation -of all things is said to be. - -IV. The end for which God made all things, was his own glory; or, as it -is said, _He made all things for himself_, Prov. xvi. 4. that is, that -he might demonstrate his eternal power and Godhead, and all those divine -perfections, which shine forth in this illustrious work, and so might -receive a revenue of glory, as the result thereof. Not that he was under -any natural necessity to do this, or would have been less happy and -glorious in himself, than he was from all eternity, if he had not given -being to any thing. We are far from supposing, that there is any -addition made hereby to his essential glory; this appears from the -independence of his divine perfections: As they are not derived from the -creature, so they cannot receive any additional improvement from him, no -more than the lustre of the sun is increased by its being beheld by our -eyes; nor does it sustain any real diminution thereof, when its -brightness is obscured by the interposure of any thing that hides it -from us. God did not make the world that his power or wisdom might be -improved hereby; but that he might be admired and adored, or that his -relative glory might be advanced by us, which would be the highest -advantage to us. This was the great end for which he made all things; -and it is very agreeable to the scope and design of scripture in -general, which puts us upon giving him the glory due to his name, as -being induced hereunto by all the displays thereof in his works. - -Therefore it is a very unbecoming way of speaking, and tends very much -to detract from the divine perfections, to say as a judicious writer[13] -represents some objecting, “As though God were not so selfish, and -desirous of glory, as to make the world, and all creatures therein, only -for his own honour, and to be praised by men.” And another writer[14] -speaks his own sense of this matter, in words no less shocking. He says, -indeed, “That God cannot really suffer any diminution of his own by our -dislike, or is advanced in honour by our approbation of his -dispensations;” which, as it respects his essential glory, is an -undoubted truth; but yet he speaks, in other respects, of the glory of -God, by which, it is plain, he means that which is generally called his -relative, or manifestative glory, in a very unbecoming manner, when he -says; “That God, being infinitely perfect, must be infinitely happy -within himself, and so can design no self-end without himself; therefore -what other end can he be supposed to aim at in these things, but our -good? It is therefore a vain imagination, that the great design of any -of God’s actions, his glorious works and dispensations, should be thus -to be admired, or applauded, by his worthless creatures, that he may -gain esteem, or a good word, from such vile creatures as we are. We take -too much upon us, if we imagine that the all-wise God can be concerned, -whether such blind creatures, as we are, approve or disapprove of his -proceedings; and we think too meanly of, and detract from his great -Majesty, if we conceive he can be delighted with our applause, or aim at -reputation from us in his glorious design, that therefore such as we -should think well of him, or have due apprehensions of those attributes, -by the acknowledgment of which we are said to glorify him.” This is, at -once, to divest him of all that glory, which he designed from his works; -but far be it from us to approve of any such modes of speaking. -Therefore we must conclude, that though God did not make any thing with -a design to render himself more glorious than he was, from all eternity, -yet it was, that his creatures should behold and improve the displays of -his divine perfections, and so render himself the object of desire and -delight, that religious worship might be excited hereby, and that we -might ascribe to him the glory that is due to his name. - -We might also observe, that God created all things by his power, that he -might take occasion to set forth the glory of all his other perfections, -in his works of providence and grace, and particularly in the work of -our redemption, all which suppose the creature brought into being; and -so his first work made way for all others, which are, or shall be -performed by him in time, or throughout the ages of eternity. - -V. We are now to consider the space of time, in which God created all -things, namely, in six days. This could not have been determined by the -light of nature, and therefore must be concluded to be a doctrine of -pure revelation; as also the account we have, in Gen. i. of the order in -which things were brought to perfection, or the work of each day. Here -we cannot but take notice of the opinion of some, who suppose, that the -world was created in an instant, as thinking, that this is more -agreeable to the idea of creation, and more plainly distinguishes it -from the natural production of things, which are brought to perfection -by degrees, and not in a moment, as they suppose this work was. This -opinion has been advanced by some ancient writers; and whereas it seems -directly to contradict that account which is given thereof by Moses, -they suppose that the distribution of the work of creation, into that of -six days, is only designed to lead us into the knowledge of the distinct -parts thereof, whereby they may be better conceived of, as though they -had been made in such an order, one after another; but this is to make -the scripture speak what men please to have it, without any regard had -to the genuine sense and import of the words thereof. Had it only been -asserted, that the first matter, out of which all things were formed, -had been created in an instant; that is not only agreeable to the work -of creation, but to the literal sense of the text; for it is said to be -created _in the beginning_, that is, in the first point of time; or if -it had only been said, that God could have brought all things to -perfection in an instant, we would not have denied it; but to assert -that he did so, we cannot but think an ill-grounded sense of a plain -part of scripture. That which induces them to give into this opinion is, -because they think that this redounds to the glory of God, and seems -most agreeable to a supernatural production of things, and to those -expressions, by which the work of creation is represented; as in the -scripture before-mentioned in which it is said, _God spake, and it was -done_; that which was produced by a word’s speaking, is performed in an -instant. And they suppose, that this is agreeable to the account which -we have of that change which shall pass on the bodies of those who shall -be found alive at the last day, that it shall be _in a moment, in the -twinkling of an eye_, 1 Cor. xv. 52. and to some other miracles and -supernatural productions, which have been instantaneous. But all this is -not sufficient to support an opinion, which cannot be defended any -otherwise, than by supposing that the express words of scripture must be -understood in an allegorical sense. - -There is therefore another account given of this matter, by some -divines, of very considerable worth and judgment,[15] which, as they -apprehend, contains a concession of as much as need be demanded in -favour of the instantaneous production of things, as most agreeable to -the idea of creation, and yet does not militate against the sense of the -account given thereof, in Gen. i. and that is, that the distinct parts -of the creation were each of them produced in a moment. As for instance, -in the work of the first day, there was the first matter of all things -produced in one moment; and, after that, in the same day, light was -produced, in another moment, agreeable to those words, _Let there be -light, and there was light_; and, in another moment, there was a -division of the light from the darkness, and so the work of the first -day was finished. And, in the other days, where the works were various, -there were distinct acts of the divine will, or words of command given -concerning their production, which immediately ensued hereupon; and -there was, in several instances, an interval between the production of -one thing and another, which belonged to the same day’s work; -particularly, in the sixth day, there was first a word of command given, -by which beasts and creeping things were formed, and then another word -given forth, by which man was created, when, indeed, there was an -approbation of the former part of this day’s work, in ver. 26. God says, -_That it was good_, before the general approbation, expressed in ver. -31. in the end of the day, was given, when _God saw every thing that he -had made, and behold it was very good_. - -There is nothing, in this opinion, (the main reason and foundation -whereof has been before observed) that can be much disliked, neither is -it very material whether it be defended or opposed; and therefore, I -think, they speak with the greatest prudence, as well as temper who -reckon this among the number of those questions, which are generally -called problematical, that is, such as may be either affirmed or denied, -without any great danger of departing from the faith;[16] and, indeed, I -cannot see that the reasons assigned, which induce persons to adhere to -either side of the question, with so much warmth, as to be impatient of -contradiction, are sufficiently conclusive. - -The main objection brought against their opinion, who plead for an -instantaneous production of things in each day, is, that for God to -bring the work of each day to perfection in a moment, and, after that, -not to begin the work of the next day, till the respective day began, -infers God’s resting each day from his work; whereas, he is not said to -rest till the whole creation was brought to perfection. But I cannot see -this to be a just consequence, or sufficient to overthrow this opinion; -since God’s resting from his work, when the whole was finished, -principally intends his not producing any new species of creatures, and -not barely his ceasing to produce what he had made; for such a rest as -this might as well be applied to his finishing the work of each day, -though he took up the whole space of a day therein, as if he had -finished it in a moment. - -And, on the other hand, when it is objected against the common opinion -relating to God’s bringing the work of each day to perfection by -degrees, so as to take up the space of a day in doing it, that it is not -agreeable to the idea of creation. This is no just way of reasoning, nor -sufficient to overthrow it; since we generally conclude, that God’s -upholding providence, which some call, as it were, a continued creation, -is no less an instance of divine and supernatural power, than his -producing them at first: but this is not performed in an instant; -nevertheless; it is said to be done, as the apostle speaks, in Heb. i. -3. _By the word of his power._ Besides, there are some parts of the -creation, which, from the nature of the thing, could hardly be produced -in an instant, particularly those works which were performed by motion, -which cannot be instantaneous; as the dividing the light from the -darkness, the gathering the waters together into one place, so that the -dry land should appear; and if this took up more than a moment, why may -it not be supposed to take up the space of a day? So that, upon the -whole, we may conclude, that though it is certain that spirits, such as -angels, or the souls of our first parents, could not be otherwise -created, than in an instant, inasmuch as they are immaterial, and so do -not consist of parts successively formed; yet none ought to determine, -with too great peremptoriness, that other works, performed in the six -days, must each of them be performed in an instant, or else the work -could not properly be called a creation; and therefore the commonly -received opinion seems as probable as any other, that has hitherto been -advanced, as it is equally, if not more agreeable, to the express words -of scripture. - -Here we shall give a brief account of the work of the six days, as it is -contained in the first chapter of Genesis; in the first day, the first -matter out of which all things were produced, was created out of -nothing, which is described as being _without form_, that is, not in -that form which God designed to bring it into; whereas, in other -respects, matter cannot be without all manner of form, or those -dimensions that are essential to it, and, as it was created without -form, so without motion; so that as God is the Creator of all things, he -is the first mover. Nevertheless, I am far from thinking, that all God -did, in the creation of things, was by putting every thing in motion, -and that this brought all the parts of the creation into their -respective form. As an artificer may be said to frame a machine, which, -by its motion, will produce other things, which he designed to make by -the help thereof, without giving himself any farther trouble; so they -suppose, that, by those laws of motion, which God impressed upon matter -at first, one part of the creation brought another into the various -forms, which they attained afterwards.[17] And the first thing that was -produced, which was a farther part of the six days work, was light; -concerning this, many have advanced their own ill-grounded conjectures. -There are some writers, among the Papists, who have supposed that it was -a quality, without a subject,[18] which is an obscure and indefensible -way of speaking. Others have thought, that hereby we are to understand -the angels; but this is to strain the sense of words too far, by having -recourse to a metaphor, which is inconsistent with what immediately -follows, that God divided the light from the darkness. But it seems most -probable that nothing else is intended hereby, but those lucid bodies, -which, on the fourth day, were collected into the sun and fixed stars. - -To this let me add, that it is more than probable that God, on the first -day, created the highest heaven, which is sometimes called his throne, -together with the angels, the glorious inhabitants thereof. It is true, -Moses, in his history of the creation, is silent as to this matter, -unless it may be inferred from those words, _In the beginning God -created the heaven and the earth_; though, as has been before observed, -something else seems principally to be intended thereby: nevertheless, -we have sufficient ground to conclude, that they were created in the -beginning of time, and consequently in the first day, from what is said -elsewhere, that _when God laid the foundations of the earth, the morning -stars sang together, and all the sons of God shouted for joy_, Job -xxxviii. 4, 7. where the angels are represented as celebrating and -adoring those divine perfections, which were glorified in the beginning -of the work of creation; therefore they were, at that time, brought into -being. - -On the _second_ day, God divided that part of the world, which is above, -from that which is below, by an extended space, which is styled the -_firmament_, and otherwise called heaven, though distinguished from the -highest heaven, or the heaven of heavens; and it is farther observed, -that hereby the waters that are above, are separated from those which -are below, that is, the clouds from the sea, and other waters, that are -in the bowels of the earth. - -As for that conjecture of some, taken from hence, and especially from -what the Psalmist says, _Praise him ye waters that are above the -heavens_, Psal. cxlviii. 4. that there is a vast collection of -super-celestial waters, which have no communication with those that are -contained in the clouds; this seems to be an ungrounded opinion, not -well agreeing with those principles of natural philosophy, which are -received in this present age; though maintained by some of the ancient -fathers, as principally founded on the sense in which they understand -this text; neither do they give a tolerable account of the design of -providence in collecting and fixing them there[19]. Therefore nothing -seems to be intended, in that text, but the waters that are contained in -the clouds as it is said, _He bindeth up the waters in his thick -clouds_, Job xxvi. 8. and, indeed, the Hebrew words seem not to be -justly translated[20]; for they ought to be rendered, _Ye waters that -are from above in the firmament_, not above the heavens, but the earth, -or a considerable distance from it, in the firmament, as the clouds are. - -On the _third_ day, the sea and rivers were divided from the earth, and -the dry land appeared, and the earth brought forth herbs, grass, trees, -and plants, with which it is so richly stored, which in a natural way, -it has produced ever since. - -On the _fourth_ day, the sun, moon and stars were made, to enlighten, -and, by their influence, as it were, to enliven the world, and so render -it a beautiful place, which would otherwise have been a dismal and -uncomfortable dungeon; and that hereby the four seasons of the year -might be continued in their respective courses, and their due measures -set to them: thus it is said, these heavenly bodies were appointed _for -signs, and for seasons, and for days, and for years_, Gen. i. 14. - -This has occasioned some to enquire, whether any countenance is hereby -given to judicial astrology, or whether the heavenly bodies have any -influence on the conduct of human life, which some ancient and modern -writers have defended, not without advancing many absurdities, -derogatory to the glory of providence, as well as contrary to the nature -of second causes, and their respective effects; and, when the moral -actions of intelligent creatures are said to be pointed at, or directed -by the stars, this is contrary to the laws of human nature, or the -nature of man, as a free agent; therefore, whatever be the sense of -these words of scripture, it is certain, they give no countenance to -this presumptuous and ungrounded practice. But this we shall take -occasion to oppose, under a following answer, when we consider judicial -astrology, as forbidden in the first commandment[21]. Therefore, all -that we shall add, at present, is, that when the heavenly bodies are -said to be appointed _for times and seasons_, &c. nothing is intended -thereby, but that they distinguish the times and seasons of the year; -or, it may be, in a natural way, have some present and immediate -influence on the bodies of men, and some other creatures below them. - -There is also another question, which generally occurs when persons -treat of this subject, namely, whether there are not distinct worlds of -men, or other creatures, who inhabit some of those celestial bodies, -which, by late observations, are supposed to be fitted to receive them. -This has been maintained by Keplar, bishop Wilkins, and other ingenious -writers; and that which has principally led them to assert it, is, -because some of them are, as is almost universally allowed, not only -bigger than this earth, but they seem to consist of matter, not much -unlike to it, and therefore are no less fit to entertain distinct worlds -of intelligent creatures. And they farther add, in defence of this -argument, that it cannot reasonably be supposed that there should be -such a vast collection of matter, created with no other design, but to -add to the small degree of light, which the planets, the moon excepted, -afford to this lower world. As for any other advantage that they are of -to it, any farther than as they are objects, to set forth the wisdom and -power of God, this cannot be determined by us; therefore they conclude, -that they were formed for the end above mentioned. And some carry their -conjectures beyond this, and suppose, that as every one of the fixed -stars are bodies, which shine as the sun does, with their own -un-borrowed light, and are vastly larger, that therefore there is some -other use designed thereby, besides that which this world receives from -them, namely, to give light to some worlds of creatures, that are -altogether unknown to us. According to this supposition, there are not -only more worlds than ours, but multitudes of them, in proportion to the -number of the stars, which are inhabited either by men, or some other -species of intelligent creatures, which tends exceedingly, in their -opinion, to advance the power, wisdom, and goodness, of the great -Creator. - -The only thing that I shall say, concerning this modern hypothesis, is, -that as, on the one hand, the common method of opposition to it, is not, -in all respects, sufficient to overthrow the argument in general, -especially when men pretend not to determine what kinds of intelligent -creatures inhabit these worlds, and when they are not too peremptory in -their assertions about this matter; so, on the other hand, when this -argument is defended with that warmth, as though it were a necessary and -important article of faith, and some not only assert the possibility, -or, at least, the probability of the truth thereof, but speak with as -much assurance of it, as though it were founded on scripture; and when -they conclude that they are inhabited by men, and pretend to describe, -not only the form of some of these worlds, but give such an account of -the inhabitants thereof, as though they had learned it from one who came -down from thence[22]; in this respect, they expose the argument, which -they pretend to defend, to contempt, and render it justly exceptionable. -But, if men do not exceed those due bounds of modesty, which should -always attend such disquisitions, and distinguish things that are only -probable, from those that are demonstratively certain, and reckon this -no other than an ingenious speculation, which may be affirmed, or -denied, in common with some other astronomical, or philosophical -problems, without considering it, as affecting any article of natural or -revealed religion, I would not oppose the argument in general, how much -soever I would do the particular explication thereof, as above -mentioned: but, when this is brought in, as a matter of debate, in the -theologick schools, and disputed with as much warmth, as though it were -next to an heresy to deny it, I cannot but express as much dislike -thereof, as any have done, who give into the commonly received opinion -relating to this matter. - -On the _fifth_ day, another sort of creatures, endowed with sense, as -well as life and motion, were produced, partly out of the waters, and -partly out of the earth, that was mixed with them, namely, the fish that -were designed to live in the waters, and the winged fowl, which were to -fly above them[23]. - -On the _sixth_ day, all sorts of beasts, and creeping things, with which -the earth is plentifully furnished, were produced out of it. And whereas -there are two words used to set forth the different _species_ of living -creatures, as contra-distinguished from creeping things, namely, the -cattle and the beasts of the earth, it is generally supposed to imply -the different sorts of beasts, such as are tame or wild, though wild -beasts were not, at first, so injurious to mankind as now they are. - -In the latter part of the day, when this lower world was brought to -perfection, and furnished with every thing necessary for his -entertainment, man, for whose sake it was made, was created out of the -dust of the ground; which will be more particularly considered in a -following answer[24]. - -God having thus produced all things in this order and method, as we have -an account thereof in scripture, he fixed, or established the course or -laws of nature, whereby the various species of living creatures might be -propagated, throughout all succeeding ages, without the interposure of -his supernatural power, in a continued creation of them; and, after -this, he rested from his work, when he had brought all things to -perfection. - -Thus having considered the creation, as a work of six days, it may -farther be enquired, whether it can be determined, with any degree of -probability, in what time, or season[25] of the year all things were -created. Some are of opinion, that it was in the spring, because, at -that time, the face of the earth is renewed every year, and all things -begin to grow and flourish[26]. And some of the fathers have assigned -this, as a reason of it; because the Son of God, the second Adam, -suffered, and rose from the dead, whereby the world was, as it were, -renewed, at the same time of the year. But this argument is of no -weight. - -Therefore the most probable opinion is, that the world was created at -that season of the year, which generally brings all things to -perfection; when the fruits of the earth are fully ripe, and the harvest -ready to be gathered in, which is about autumn, the earth being then -stored with plenty of all things, for the support of man and beast. It -is not, indeed, very material, whether this can be determined or no, -nevertheless this seems the more probable opinion, inasmuch as the -beginning of the civil year was fixed at that time. Accordingly, the -feast of ingathering, which was at this season of the year, is said, in -Exod. xxiii. 16. to be _in the end of the year_; therefore, as one year -ended, the other began, at this time, and so continued, till, by a -special providence, the beginning of the year was altered, in -commemoration of Israel’s deliverance out of Egypt. And, from that time, -there was a known distinction among the Jews, between their beginning of -the civil and the ecclesiastical year; the former of which was the same -as it had been from the beginning of the world, and answers to our month -September; from whence it is more than probable, that the world was -created at that season of the year. We now proceed, - -VI. To consider, the quality, or condition, in which God created all -things, which were, at first, pronounced by him _very good_, Gen. i. 31. -It is certain, nothing imperfect can come out of the hand of God, and -the goodness of things is their perfection. Every thing that was made, -was made exactly agreeable to the idea, or platform thereof, that was -laid in the divine mind. All things were good, that is perfect, in their -kind, and therefore, there was not the least blemish in the work. Every -thing was beatiful, as it was the effect of infinite wisdom, as well as -almighty power. Whatever blemishes there are now in the creation, which -are the consequence of the curse that sin has brought upon it, these -were not in it at first, for that would have been a reflection on the -author of it. - -And there is another thing, in which the goodness of those things did -consist, namely, as they were adapted to shew forth the glory of God in -an objective way, whereby intelligent creatures might, as in a glass, -behold the infinite perfections of the divine nature, which shine forth -therein. - -If any enquire, whether God could have made things more perfect than he -did? it might easily be replied to this, that he never acted to the -utmost of his power, the perfections of creatures were limited by his -will; nevertheless, if any persons pretend to find any flaw, or defect -of wisdom in the creation of all things, this is no other than a proud -and ignorant cavil, which men, through the corruption of their nature, -are disposed to make against the great Creator of all things, who regard -not the subserviency of things to answer the most valuable ends, and -advance his glory, who, _in wisdom has made them all_. - -In this respect, the inferior parts of the creation were good; but, if -we consider the intelligent part thereof, angels and men, they were -good, in a higher sense. As there was no moral blemish in the creation, -nor propensity, or inclination to sin, so these were endowed with such a -kind of goodness, whereby they were fitted to glorify God, in a way -agreeable to their superior natures, and behold and improve those -displays of the divine perfections, which were visible in all his other -works; which leads us farther to consider what is said concerning them, -as the most excellent part of the creation. - -Footnote 1: - - עשוז, ברא κτιζειν, ποιειν, γινεσθαι. - -Footnote 2: - - _Of this opinion was Aristotle, and his followers; though he - acknowledges, that it was contrary to the sentiments of all the - philosophers that were before him, Vid. Arist. de Cœlo, Lib. I. cap. 2 - who, speaking concerning the creation of the world, says_, γενομενον - μεν ουν απαντες ειναι φασιν. - -Footnote 3: - - _Tertull. adv. Hermog. cap. 8. Hæreticorum Patriarchæ Philosophi; - which was so memorable a passage, that it was quoted, upon the same - occasion, by Jerom, and others of the fathers._ - -Footnote 4: - - _This was maintained by Aquinas, Durandus, Cajetan, and others; though - opposed by Albertus Magnus, Bonaventure, &c._ - -Footnote 5: - - _Thus Augustin, speaking concerning the years from the time of the - creation to his time, reckons them to be not full, that is, almost six - thousand years; whereas in reality, it was but about four thousand - four hundred, herein being imposed on by this translation_. Vid. Aug. - de Civ. Dei. _Lib. XII. Cap. 10._ - -Footnote 6: - - _Every one, that observes the lxx. translation in their chronological - account of the lives of the patriarchs, from Adam to Abraham, in Gen. - chap. v. compared with chap. xi. will find, that there are so many - years added therein to the account of the lives of several there - mentioned, as will make the sum total, from the creation of the world - to the call of Abraham, to be between fourteen and fifteen hundred - years more than the account which we have thereof in the Hebrew text; - which I rather choose to call a mistake, in that translation, than to - attempt to defend it; though some, who have paid too great a deference - to it, have thought that the Hebrew text was corrupted, after our - Saviour’s time, by the Jews by leaving out those years which the lxx. - have added, designing hereby to make the world believe that the - Messiah was not to come so soon as he did, by fourteen or fifteen - hundred years; and that therefore the Hebrew text, in those places, is - to be corrected by that version; which I cannot but conclude to be a - very injurious insinuation, as well as not supported by any argument - that has the least probability in it._ - -Footnote 7: - - Vid. Pomp. Mel. _Lib. I. Cap. 9. who speaks of the annals of the kings - of Egypt, as containing above thirteen thousand years; and others - extend the antiquity of that nation many thousand years more._ Vid. - Diod. Sicul. Biblioth. _Lib. I._ - -Footnote 8: - - Vid. Cicero de Divinat. _Lib. I. who condemns the Egyptians and - Babylonians, as foolish, vain, yea impudent, in their accounts - relating to this matter, when they speak, as some of them do, of - things done four hundred and seventy thousand years before; upon which - occasion, Lactantius, in Lib. 7._ § 14. de Vita beata, _passes this - just censure upon them_, Quia se posse argui non putabant, liberum - sibi crediderunt esse mentiri; _and_ Macrob. in somn. Scip. _cap. 11. - supposes that they did not measure their years as we do, by the annual - revolution of the sun, but by the moon; and so a year, according to - them, was no more than a month, which he supposes Virgil was apprised - of, when he calls the common solar year, Annus Magnus, as compared - with those short ones that were measured by the monthly revolution of - the moon: but this will not bring the Egyptians and Chaldean accounts - to a just number of years, but some of them would, notwithstanding, - exceed the time that the world has stood. As for the Chinese, they - have no authentic histories that give any account of this matter; but - all depends upon uncertain tradition, transmitted to them by those who - are their leaders in religious matters, and reported by travellers who - have received these accounts from them, which, therefore, are far from - deserving any credit in the world._ - -Footnote 9: - - The reader will be highly gratified by a treatise of Dr. Hugh - Williamson on climate, wherein he examines this subject. - -Footnote 10: - - _The common distribution of time, into that which is_ αδηλον, _before - the flood, and_ μυθικον, _after it, till they computed by the - Olympiads; and afterwards that which they call_ ἱστορικον _the only - account to be depended upon, makes this matter farther evident_. - -Footnote 11: - - _See this argument farther improved, by those who have insisted on the - first inventors of things; as_ Polydor. Virgil. de Rerum inventoribus; - _and_ Plin. Secund. Hist. Mundi. _Lib. VII. cap. 56.-60. and Clem. - Alex. Strom. Lib. I. Lucretius, though an assertor of the eternity of - matter and motion, from his master Epicurus, yet proves, that the - world, as to its present form, had a beginning; and what he says is so - much to our present argument, that I cannot but mention it._ Vid. - Lucret. de Rer. Nat. _Lib. V._ - - _Prætera si nulla fuit genitalis origo Terrarum & Cœli, semperq; - æterna fuere; - Cur supra bellum Thebanum, & funera Trojæ, - Non alias alii quoque res cecinere Poetæ? - Quo tot facta virum toties cecidere? neque usquam - Æternis famæ monimentis insita florent? - Verum, ut opinor, habet novitatem Summa, recensq; - Natura est Mundi, neque pridem exordia cepit. - Quare etiam quædam nunc artes expoliuntur. - Nunc etiam augescunt; nunc addita navigiis sunt. - Multa: modo organici melicos peperere sonores. - Denique Natura hæc rerum, ratioque reperta est - Nuper.——_ - -Footnote 12: - - _See_ Vol. I. _Pages 220, 221._ - -Footnote 13: - - _See Ray’s Wisdom of God in the Creation, page 182._ - -Footnote 14: - - _Whitby on Election, page 92, 93._ - -Footnote 15: - - _See Turret. Elenct. Tom. I. Loc. 5. Quest. 5._ - -Footnote 16: - - _Vid. Witsii in Symbol. Exercit. 8. § 66._ - -Footnote 17: - - _This is the main thing that is advanced by Des Cartes, in his - philosophy, which formerly obtained more in the world than it does at - present; though there are several divines in the Netherlands, who - still adhere to, and defend that hypothesis. This was thought a - sufficient expedient to fence against the absurdities of Epicurus, and - his followers, who suppose that things attained their respective forms - by the fortuitous concourse of atoms; nevertheless, it is derogatory - to the Creator’s glory, inasmuch as it sets aside his immediate - efficiency in the production of things._ - -Footnote 18: - - _This absurd opinion the Papists are very fond of, inasmuch as it - serves their purpose in defending the doctrine of Transubstantiation._ - -Footnote 19: - - _Ambrose, in his Hexameron, Lib. II. cap. 3. as well as Basil, and - others, suppose, that the use thereof is to qualify the extraordinary - heat of the sun, and other celestial bodies, to prevent their burning - the frame of nature, and especially their destroying this lower world; - and others think, that they are reserved in store, to answer some - particular ends of providence, when God, at any time, designs to - destroy the world by a deluge; and consequently they conclude, that it - was by a supply of water from thence, that there was a sufficient - quantity poured down, when the world was drowned, in the universal - deluge: but, though a late ingenious writer, [Vid. Burnet. Tellur. - Theor. Lib. I. cap. 2.] supposes, that the clouds could afford but a - small part of that water, which was sufficient to answer that end, - which he supposes to be eight times as much as the sea contains; yet - he does not think fit to fetch a supply thereof from the - super-celestial stores, not only as supposing the opinion to be - ill-grounded, but by being at a loss to determine how these waters - should be disposed of again, which could not be accounted for any - other way, but by annihilation, since they could not be exhaled by the - sun, or contained in the clouds, by reason of their distant situation, - as being far above them._ - -Footnote 20: - - _It is not_ על תקיע, _but_ מעל לרקיע. - -Footnote 21: - - _See Quest. CV._ - -Footnote 22: - - _Thus the learned Witsius, in Symbol. Exercitat. 8. § 78. exposes this - notion, by referring to a particular relation given, by one, of - mountains, vallies, seas, woods, and vast tracts of land, which are - contained in the moon, and a describing the men that inhabit it, and - the cities that are built by them, and other things relating hereunto, - which cannot be reckoned, in the opinion of sober men, any other than - fabulous and romantic._ - -Footnote 23: - - _This, supposing the fowl to be produced out of the water, mixed with - earth, reconciles the seeming contradiction that there is between Gen. - i, 20. and chap. ii. 19. in the former of which it is said, the fowl - were created_ out of the water, _and in the latter_, out of the earth. - -Footnote 24: - - _See Quest. XVII._ - -Footnote 25: - - _When we speak of the season of the year, we have a particular respect - to that part of the earth, in which man at first resided; being - sensible that the seasons of the year vary, according to the different - situation of the earth._ - -Footnote 26: - - _——Ver illud erat, Ver magnus agebat - Orbis, & Hybernis parcebant flatibus Euri._ - - Virg. Georg. 2. - - - - - Quest. XVI. - - - QUEST. XVI. _How did God create angels?_ - - ANSW. God created all the angels, spirits, immortal, holy, excelling - in knowledge, mighty in power, to execute his commandments, and to - praise his name, yet subject to change. - -There are two species of intelligent creatures, to wit, angels and men. -The former of these are more excellent; and we are in this answer, led -to speak concerning their nature, and the glorious works which they are -engaged in: But let it be premised, that this is a doctrine that we -could have known little or nothing of, by the light of nature. We might, -indeed, from thence, have learned, that God has created some spiritual -substances, such as the souls of men; and we might argue, from his -power, that he could create other spirits, of different natures and -powers, and that some of them might be without bodies, as the angels -are; yet we could not have certainly determined that there is such a -distinct order of creatures, without divine revelation, since they do -not appear to, or visibly converse with us; and whatever impressions -may, at any time, be made on our spirits, by good or bad angels, in a -way of suggestion, yet this could not have been so evidently -distinguished from the working of our own fancy or imagination, were we -not assisted in our conceptions about this matter, by what we find in -scripture, relating thereunto. Accordingly, it is from thence that the -doctrine, which we are entering upon, is principally to be derived; and -we shall consider it, as the subject-matter of this answer, in seven -heads. - -I. There is something supposed, namely, that there are such creatures as -angels. This appears, from the account we have of them in the beginning -of the creation of all things, _The morning stars sang together, and all -the sons of God shouted for joy_, Job xxxviii. 7. which can be no other -than a metaphorical description of them. They are called the _morning -stars_, as they exceed other creatures, as much in glory, as the stars -do the lower parts of the creation. It would be a very absurd method of -expounding scripture to take this in a literal sense, not only because -the stars in the firmament do not appear to have been then created, but -principally because these are represented, as engaged in a work peculiar -to intelligent creatures; and they are called, the _sons of God_, as -they were produced by him, and created in his image; whereas men, who -are sometimes so called, were not created. They are elsewhere called -_spirits_, Psal. civ. 4. to distinguish them from material beings; and -_a flame of fire_, to denote their agility and fervency, in executing -the divine commands. It is plain, the Psalmist hereby intends the -angels; and therefore the words are not to be translated, as some do, -_who maketh the winds his angels, and the flame of fire his ministers_, -as denoting his making use of those creatures who act without design to -fulfil his pleasure; because the apostle, to the Hebrews, chap. i. 7. -expressly applies it to them, and renders the text in the same sense as -it is in our translation. They are elsewhere styled, _Thrones, -dominions, principalities, and powers_, Coloss. i. 16. to denote their -being advanced to the highest dignity, and employed in the most -honourable services. And that it is not men that the apostle here speaks -of, is evident, because he distinguishes the intelligent parts of the -creation into visible and invisible; the visible he speaks of in the -following words, ver. 18. in which Christ is said to be _the Head of the -body, the church_; therefore here he speaks of invisible creatures -advanced to these honours, and consequently he means hereby the angels. - -Moreover it appears, that there are holy angels, because there are -fallen angels, who are called in scripture, devils; this is so evident, -that it needs no proof; the many sins committed by their instigation, -and the distress and misery which mankind is subject to, by their means, -gives occasion to their being called, _The rulers of the darkness of -this world_, Eph. vi. 12. And, because of their malicious opposition to -the interest of Christ therein, _spiritual wickedness in high places_. -Now it appears, from the apostle Jude’s account of them, that they once -were holy; and they could not be otherwise, because they are creatures, -and nothing impure can proceed out of the hand of God, and, while they -were holy, they had their residence in heaven: This they lost, and are -said _not to have kept their first estate, but left their own -habitation_, being thrust out of it, as a punishment due to their -rebellion, and to be _reserved in everlasting chains, under darkness, -unto the judgment of the great day_, Jude, ver. 6. Now it is plain, from -scripture, that it is only a part of the angels that left their first -estate; the rest are called _holy angels_, and their number is very -great. Thus they are described, as _an innumerable company_, Heb. xii. -22. This is necessary to be observed against the ancient, or modern -Sadducees, who deny that there are either angels, or spirits, whether -good or bad. - -II. We farther observe, that the angels are described, as to their -nature, as incorporeal, and therefore called spirits. It is but a -little, indeed, that we can know concerning the nature of spirits, in -this present state; and the first ideas that we have concerning them, -are taken from the nature of our souls, as, in some respects, agreeing -with that of angels. Accordingly, being spirits, they have a power of -thinking, understanding, willing, chusing, or refusing, and are the -subjects of moral government, being under a law, and capable of moral -good or evil, happiness or misery. - -Moreover, they have a power of moving, influencing, or acting upon -material beings, even as the soul moves and influences the body, to -which it is united. This we understand concerning the nature and power -of angels, as spirits, by comparing them with the nature of the soul; -though there is this difference between them, that the souls of men are -made to be united to bodies, and to act by and upon them, whereas angels -are designed to exist and act without bodies; nevertheless, by the -works, which are often, in scripture ascribed to them, it appears that -they have a power to act upon material beings. As for the conjecture of -some of the fathers,[27] that these spirits are united to some bodies, -though more fine and subtil than our’s are, and accordingly invisible to -us, we cannot but think it a groundless conceit; and therefore to assert -it, is only to pretend to be wise above what is written, and to give too -great a loose to our own fancies, without any solid argument. - -III. It follows, from their being spirits, and incorporeal, that they -are immortal, or incorruptible, since nothing is subject to death, or -dissolution, but what is compounded of parts; for death is a dissolution -of the composition of those parts, that were before united together; but -this is proper to bodies. A spirit, indeed, might be annihilated; for -the same power that brought it out of nothing, can reduce it again to -nothing. But, since God has determined that they shall exist for ever, -we must conclude that they are immortal, not only from the constitution -of their nature, but by the will of God. - -IV. Besides the excellency of their nature, as spirits, they have other -super-added endowments; of which, _three_ are mentioned in this answer. - -1. They were all created holy; and, indeed, it could not be otherwise, -since nothing impure could come out of the hands of a God of infinite -purity. Creatures make themselves sinners, they were not made so by him; -for, if they were, how could he abhor sin, and punish it, as contrary to -his holiness; nor could he have approved of all his works, as _very -good_, when he had finished them, as he did, Gen. i. 31. if he had -created any of the angels in a state of enmity, opposition to, or -rebellion against him. - -2. They excel in knowledge, or in wisdom, which is the greatest beauty -or advancement of knowledge. Accordingly, the highest instance of wisdom -in men, is compared to the wisdom of an angel. Thus the woman of Tekoa, -when extolling David’s wisdom, though with an hyperbolical strain of -compliment, compares it to that of _an angel of God_, 2 Sam. xiv. 20. -which proves that it was a generally received opinion, that angels -exceeded other creatures in wisdom. - -3. They are said to be mighty in power: thus the Psalmist speaks of -them, as _excelling in strength_, Psal. ciii. 20. and the apostle Paul, -when speaking of Christ’s being revealed from heaven, in his second -coming, says, that it shall be _with his mighty angels_, 2 Thess. i. 7. -And, since power is to be judged of by its effects, the great things, -which they are sometimes represented, as having done in fulfilling their -ministry, in defence of the church, or in overthrowing its enemies, is a -certain evidence of the greatness of their power. Thus we read of the -whole Assyrian host, consisting of _an hundred and fourscore and five -thousand men_, being destroyed in one night; not by the united power of -an host of angels, but by one of them. _The angel of the Lord_ did it; -but this will more evidently appear, when, under a following head, we -speak of the ministry of angels. - -V. These natural, or super-added endowments, how great soever they are, -comparatively with those of other creatures, are subject to certain -limitations: their perfections are derived, and therefore are finite. It -is true, they are holy, or without any sinful impurity; yet even their -holiness falls infinitely short of God’s, and therefore it is said -concerning him, _Thou only art holy_, Rev. xv. 4. and elsewhere, Job xv. -15. speaking concerning the angels, who are, by a _metonymy_, called the -heavens, it is said, they _are not clean in his sight_, that is, their -holiness, though it be perfect in its kind, is but finite, and therefore -infinitely below his, who is infinitely holy. - -Moreover, though they are said, as has been before observed, to excel in -knowledge, we must, notwithstanding, conclude, that they do not know all -things; and therefore their wisdom, when compared with God’s, deserves -no better a character than that of folly, Job iv. 18. _His angels he -charged with folly_. There are many things, which they are expressly -said not to know, or to have but an imperfect knowledge of, or to -receive the ideas they have of them by degrees: thus _they know not the -time of Christ’s second coming_, Matt. xxiv. 36. and they are -represented as enquiring into the great mystery of man’s redemption, or -as _desiring to look into it_, 1 Pet. i. 12. - -And to this let me add, that they do not know the hearts of men, at -least not in such a way as God is said to _search the heart_, for that -is represented as a branch of the divine glory, Jer. xvii. 10. 2 Chron. -vi. 30. And, besides this, it may be farther observed, that they do not -know future contingencies, unless it be by such a kind of knowledge, as -amounts to little more than conjecture; or, if they attain to a more -certain knowledge thereof, it is by divine revelation. For God -appropriates this to himself, a glory, from which all creatures are -excluded; therefore he says, _Shew the things that are to come_, that -is, future contingencies, _that we may know that ye are gods_, Isa. xli. -23. which implies, that this is more than what can be said of any finite -mind, even that of an angel. - -As to the way of their knowing things, it is generally supposed, by -divines, that they know them not in a way of intuition, as God does, who -is said to know all things in himself, by an underived knowledge; but -whatever they know, is either communicated to them, by immediate divine -revelation, or else is attained in a discursive way, as inferring one -thing from another; in which respect, the knowledge of the best of -creatures appears to be but finite, and infinitely below that which is -divine. - -Again, though they are said to be mighty in power, yet it is with this -limitation, that they are not omnipotent. There are some things, which -are the effects of divine power, that angels are excluded from, as being -too great for them; accordingly they were not employed in creating any -part of the world, nor do they uphold it; for as it is a glory peculiar -to God, _to be the Creator of the ends of the earth_, so he, exclusively -of all others, is said _to uphold all things by the word of his power_. - -And to this we may add, that we have no ground to conclude, that they -are employed in the hand of providence, to maintain that constant and -regular motion, that there is in the celestial bodies, as some of the -ancient philosophers[28] have seemed to assert; for this is the -immediate work of God, without the agency of any creature subservient -thereunto. - -Again, to this let me add, that how great soever their power is, they -cannot change the heart of man, take away the heart of stone, and give a -heart of flesh; or implant that principle of spiritual life and grace in -the souls of men, whereby they are said to be _made partakers of a -divine nature_, or _created in Christ Jesus unto good works;_ for that -is ascribed to the exceeding greatness of the divine power, and it is a -peculiar glory belonging to the Holy Spirit, whereby believers are said -to be born from above; this therefore is too great for the power of -angels to effect. - -VI. We have an account of the work or employment of angels; it is said, -they execute the commands of God, and praise his name. The former of -these will be more particularly considered, under a following -answer,[29] when we are led to speak of their being employed by God, at -his pleasure, in the administration of his power, mercy and justice; and -therefore we shall now consider them as engaged in the noble and -delightful work of praise; they praise his name. For this end they were -created; and, being perfectly holy and happy, they are fitted for, and -in the highest degree, devoted to this service. This work was begun by -them as soon as ever they had a being: _they sang together_, and -celebrated his praise in the beginning of the creation, Job xxxviii. 7. - -And when the Redeemer first came into this lower world, and thereby a -work, more glorious than that of creation, was begun by him, they -celebrated his birth with a triumphant song; as it is said, that with -the angel that brought the tidings thereof to the shepherds, there was a -_multitude of the heavenly host praising God, and saying, Glory to God -in the highest; on earth peace; good will towards men,_ Luke ii. 14. -Whether all the hosts of heaven were present at that solemnity, we know -not; but there is sufficient ground to conclude, from the harmony that -there is in the work and worship of the heavenly inhabitants, that they -all celebrated his incarnation with their praises; and this was a part -of that worship, which, upon this great occasion, they gave, by a divine -warrant, to him, who was then brought into this lower world, Heb. i. 6. - -Moreover, they praise God for particular mercies vouchsafed to the -church, and for the success of the gospel in the conversion of sinners -thereby; on which occasion, they express their joy as our Saviour -observes, though it be but _one sinner that repenteth_, Luke xv. 7, 10. -And, - -_Lastly_, They are represented, as joining in worship with the saints in -heaven; for which reason the apostle, speaking concerning the communion -that there is between the upper and the lower world, as well as the -union between the saints departed, and the angels, in this work of -praise, says, _Ye are come unto the innumerable company of angels, to -the general assembly and church of the first-born, which are written in -heaven, and to the spirits of just men made perfect,_ Heb. xii. 22, 23. -and they are also represented as joining with all others, which are -_before the throne, the number of whom is ten thousand times ten -thousand, and thousands of thousands, saying, with a loud voice, Worthy -is the Lamb that was slain, to receive power, and riches, and wisdom, -and strength, and honour, and glory, and blessing,_ Rev. v. 11, 12. - -This is a branch of that social worship, which they are engaged in; and -since we cannot suppose that it is performed without harmony, otherwise -it wants a very considerable circumstance, necessary to render it -beautiful, and becoming a state of perfection, we must conclude, that -there is the greatest order among these heavenly ministers; but whether -they are to be considered, as having a government, or hierarchy, among -themselves, so that one is superior in office and dignity to others; or -whether they have a kind of dominion over one another; or whether some -are made partakers of privileges, that others are deprived of; this we -pretend not to determine, since scripture is silent as to this matter. -And what some have laid down, as though it were deduced from it, is -altogether inconclusive; and therefore they, who express themselves so -peremptorily on this subject, as though they had received it by divine -inspiration, or were told it by some, who have been conversant among -them in heaven, must be reckoned among them, whom the apostle speaks of, -who _intrude into those things which they have not seen, vainly puft up -by their fleshly mind_, Colos. ii. 18. - -The Papists are very fond of this notion, as being agreeable to that -unscriptural hierarchy, which they establish in the church here on -earth, which they pretend to be, in some respects, founded upon it, -instead of better arguments to support it[30]. All the countenance which -they pretend to be given to it, in scripture, is taken from the various -characters, by which they are described, as _cherubim_, _seraphim_, -_thrones_, _dominions_, _principalities_, _powers_, _angels_, -_arch-angels_, all which expressions they suppose to signify various -ranks and orders among them; and when they speak of three classes, or -degrees of dignity, and office, under which they are distributed, and -that some of those characters are reduced to one, and others to another -of them, this is nothing else but to impose their own chimerical -fancies, as matters of faith; and when they speak of some of them, as -being of a superior order, and admitted to greater honours than the -rest, whom they compare to ministers of state, who always attend the -throne of princes, or stand in their presence; and others that are -employed in particular services for the good of the church, and are -conversant in this lower world: This is a distinction which the -scripture says nothing of; for they all behold the face of God in -heaven, and are in his immediate presence; and they are all likewise -called _ministering spirits, sent forth to minister to them which shall -be the heirs of salvation_. - -The great oracle which they have recourse to, where the scripture is -silent, is a spurious writing, that goes under the name of Dionysius, -the Areopagite, concerning the celestial hierarchy[31]; which contains -not only many things fabulous, but unworthy of him, who was converted at -Athens by the apostle Paul’s ministry, Acts xvii. 34. as well as -disagreeable to the sentiments of the church in the age in which he -lived; therefore, passing by this vain and trifling conjecture, all that -we can assert, concerning this matter, is, that there is a beautiful -order among the angels, though not of this kind; and this appears very -much in that social worship, which is performed by them. - -And this leads us to enquire how they communicate their ideas to each -other, though destitute of organs of speech, like those that men have. -That they do, some way or other, impart their minds to one another, is -sufficiently evident, otherwise we cannot see how they could join -together, or agree in that worship, which is performed by them, and -those united hallelujahs, with which they praise God, and so answer the -end of their creation. That they converse together is evident, since -they are represented as doing so, in several places of scripture: thus -the prophet speaks of the angel that _talked with him_; he _went forth, -and another angel went out to meet him_, Zech. ii. 3. and elsewhere it -is said, concerning them, that one cried to another, _Holy, holy, holy, -is the Lord of hosts; the whole earth is full of his glory_, Isa. vi. 3. -and the apostle John speaks of _an angel ascending from the east, who -cried with a loud voice to four_ other _angels_, Rev. vii. 2, 3. who -were performing a part of their ministry here on earth, and giving them -a charge relating thereto; and elsewhere he again represents one angel -as speaking to another, and _crying with a loud voice_, &c. chap. xix. -17. In some of these instances, if the voices uttered by them were real, -this may be accounted for, by supposing that they assumed bodies for the -same purpose, and so communicated their minds to each other, in a way -not much unlike to what is done by man. But this is not their ordinary -way of conversing with each other: notwithstanding, we may, from hence, -infer, and from many other scriptures, that might be brought to the same -purpose, that there is some way or other by which they communicate their -thoughts to one another. How this is done, is hard to determine; whether -it be barely by an act of willing, that others should know what they -desire to impart to them or by what other methods it is performed; it is -the safest way for us, and it would be no disparagement were we the -wisest men on earth to acknowledge our ignorance of it, rather than to -attempt to determine a thing so much out of our reach, in this imperfect -state, in which we know so little of the nature or properties of -spirits, especially those that are without bodies. It is therefore -sufficient for us to conclude, that they converse together, when joined -in social worship; but how they do this, is altogether unknown to us. - -VII. Notwithstanding all the advantages which the angels had from those -natural endowments, with which they were created, yet it is farther -observed, that they were subject to change. Absolute and independent -immutability is an attribute peculiar to God; so that whatever -immutability creatures have, it is by his will and power. Some of the -angels, who were created holy, were not only subject to change, but they -_kept not their first estate_, Jude, ver. 6. and, from being the sons of -God, became enemies and rebels; which is an evident proof of the natural -mutability of creatures, if not confirmed in a natural state of holiness -and happiness; and we have ground to conclude, from hence, that the rest -might have fallen, as well as they, had they not been favoured with the -grace of confirmation, which rendered their state of blessedness -unchangeable. But this will be farther considered, under a following -answer[32]. - -Footnote 27: - - _Vid. Augustin. de Civ. Dei, Lib. XV. cap. 23. Tertull. de - Idololatria, & alibi passim._ - -Footnote 28: - - _This was the opinion of Aristotle, though he does not call them - angels, but intelligent Beings, for angel is a character belonging to - them, derived only from scripture; neither do we find that this work - is assigned to them, as a part of their ministry therein._ - -Footnote 29: - - _See Quest. XIX._ - -Footnote 30: - - _It is strenuously maintained, by Baronius, Bellarmine, and many other - writers; as also by many of the schoolmen, as Durandus, Tho. Aquinas, - and others._ - -Footnote 31: - - _This book is sufficiently proved to be spurious, and not to have been - known in the four or five first ages of the church, as not being - mentioned by Jerom, Gennadius, and others, who make mention of the - writers of their own and former ages, and pass their censures on them, - as genuine or spurious. And, from others of the Fathers, who lived in - those centuries, it plainly appears, that the doctrines maintained in - this book, concerning the celestial hierarchy, were not then known by - the church. It is also proved to be spurious, because the author - thereof makes mention of holy places, such as temples, altars, &c. for - divine worship, and catechumens, and the like, and many other things, - unknown to the church till the fourth century; and he uses the word - Hypostases to signify the divine Persons, which was not used till - then. He also speaks of the institution of monks, and various sorts of - them, which were not known till long after the apostolic age; yea, he - quotes a passage out of Clemens Alexandrinus, who lived in the third - century. These, and many other arguments, to the same purpose, are - maintained, not only by Protestants, but some impartial Popish - writers, which sufficiently prove it spurious. See Dallæus De Scrip. - Dionys. Areop. and Du Pin’s history of ecclesiastical writers, Cent. - 1. Page 32-34._ - -Footnote 32: - - _See Quest. XIX._ - - - - - Quest. XVII. - - - QUEST. XVII. _How did God create man?_ - - ANSW. After God had made all other creatures, he created man, male - and female, formed the body of the man of the dust of the ground, - and the woman of the rib of the man; endued them with living, - reasonable, and immortal souls, made them after his own image, in - knowledge, righteousness, and holiness, having the law of God - written in their hearts, and power to fulfil it, with dominion over - the creatures, yet subject to fall. - -In this answer it is observed, - -I. That man was created after all other creatures. There was a sort of -_climax_, or gradation in the work of creation; and that the wisdom and -power of God might be more admired herein, he proceeded from things that -were less to those that were more perfect. Man, who is the most -excellent creature in this lower world, was framed the last, inasmuch as -God designed hereby not only to give a specimen of his power, wisdom, -and goodness, but that the glory of those perfections, which shine forth -in all his other works, might be adored and magnified by him, as a -creature fitted for that purpose. And his being created after all other -things, is not only an instance of the bounty and goodness of God, in -that the world, which was designed to be the place of his abode, should -be stored with all those provisions that were necessary for his -entertainment and delight; but that he might hereby be induced to give -him the glory that was due to his name, and all other creatures, that -were formed before him, might be objects leading him to it. - -II. As to what concerns the difference of sex, it is farther observed, -that man was made male and female. Adam was first formed, concerning -whom we read, which is an humbling consideration, that his _body was -formed of the dust of the ground_, from whence he took his name. This -God puts him in mind of, after his fall, when he says, _Dust thou art_, -Gen. iii. 19. And the best of men have sometimes expressed the low -thoughts they have of themselves, by acknowledging this as the first -original of the human nature. Thus Abraham, when standing in the -presence of God, says, _I have taken upon me to speak unto the Lord, -which am but dust and ashes_, Gen. xviii. 27. And this character is -considered, as universally belonging to mankind, when it is said, _Then -shall the dust return to the earth, as it was_, Eccles. xii. 7. - -As for the woman, it is said, she was formed of the rib of the man. The -reason of her formation is particularly assigned, _It is not good that -the man should be alone, I will make him an help-meet for him_, Gen. -iii. 18. There was a garden planted for his delight, and the beasts of -the earth brought, and given, to him, as his property; and his -sovereignty over them was expressed by his giving names to every living -creature: But these were not fitted to be his companions, though -designed for his use. He was, notwithstanding, alone; therefore God, -designing him a greater degree of happiness, formed one that might be a -partner with him, in all the enjoyments of this life, that hereby he -might experience the blessings of a social life; and that, according to -the laws of nature, by this means the world might be inhabited, and its -Creator glorified, by a numerous seed, that should descend from him. - -From Adam’s being first formed, the apostle infers his preeminence of -sex, 1 Tim. ii. 11-13. compared with 1 Cor. xi. 8, 9. though not of -nature; the woman being, in that respect, designed to be a sharer with -him in his present condition, and future expectation. From her being -formed of a rib, or, as some understand it, out of the side of man, some -curious, or over-nice observations have been made, which it is needless -to mention. The account, which the scripture gives of it, is, that her -being part of himself, argued the nearness of relation, and unalienable -affection, which ought to be between man and wife, as Adam observed, -_This is now bone of my bones, and flesh of my flesh_, Gen. ii. 23, 24. -and our Saviour, as referring to the same thing, says, _For this cause -shall a man leave father and mother, and cleave to his wife, and they -twain shall be one flesh_, Matth. xix. 5. - -III. The next thing that may be observed, is, that these were the first -parents of all mankind; for the apostle expressly calls Adam the first -man, 1 Cor. xv. 45. And this is very agreeable to the account which -Moses gives of his creation, on the sixth day, from the beginning of -time. This is a truth so generally received, that it seems almost -needless to insist any farther on the proof thereof. The very heathen, -that knew not who the first man was, nor where, or when, he was created, -did, notwithstanding, allow, in general, that there was one, from whom -all descended; therefore, when the apostle Paul argued with them, that -_God had made of one blood all nations of men, for to dwell on all the -face of the earth_, Acts xvii. 26. none of them pretended to deny it. -And, none who own the divine authority of scripture, ever questioned the -account which Moses gives hereof, till a bold writer, about the middle -of the last century, published a book, in which he advanced a new and -fabulous notion; that there was a world of men who lived before Adam was -created[33], and that these were all heathen; and that Moses speaks of -their creation, as what was many ages before Adam, in Gen. i. and of -Adam’s in chap. ii. whom he supposes to have been created in some part -of the world, which was then uninhabited, where he was designed to live, -and to be the father of the church, which was to descend from him; and, -being so far remote from the rest of mankind, he knew not that there was -any other men besides himself, till his family increased, and some of -them apostatized from the faith; and, in particular, Cain, and his -descendents _went out from the presence of the Lord_, and dwelt among -them. And whereas Adam is called, by the apostle Paul, _the first man_, -he supposes that he is styled so only as contra-distinguished from -Christ, who is called _the second man_, designing thereby to compare the -person, whom he supposes to have been the head of the Jewish church, -with him who is the head of the Christian church. And he insists largely -on, and perverts that scripture, in Rom. v. 13. where it is said, _Until -the law, sin was in the world_; as though the sense of it were, that -there was a sinful generation of men in the world, before God erected -his church, and gave laws to it, when he created Adam, as the head and -father thereof; whereas the apostle there speaks of sin’s prevailing in -the world before the law was given by Moses; and as for the historical -account of the creation of man in scripture, it is plain that Moses -speaks of the creation of man in general, male and female, Gen. i. 27. -and, in chap. ii. gives a particular account of the same thing, and -speaks of the manner of the formation of Adam and Eve. Besides, when God -had created Adam, it is expressly said, in Gen. ii. 5. that _there was -not a man to till the ground_, therefore there was no other man living, -which is directly contrary to this chimerical opinion. And, if there had -been a world of men before Adam, what occasion was there for him to be -created out of the dust of the ground? He might have been the father of -the church, and yet descended from one that was then in being, in a -natural way; or, if God designed that he should live at a distance from -the rest of the world, he might have called him from the place of his -abode, as he afterwards did Abraham, without exerting power in creating -him; and he might have ordered him to have taken a wife out of the -world, without creating a woman for that purpose. - -It would be too great a digression, nor would it answer any valuable -end, for me to take notice of every particular argument brought in -defence of this notion: but though the book we speak of, be not much -known in the world, yet the notion is defended and propagated by many -Atheists and Deists, who design hereby to bring the scripture-history -and religion in general into contempt; therefore I am obliged, in -opposition to them, to answer an objection or two. - -_Object. 1._ If Adam was the first man, and his employment was tilling -the ground, where had he those instruments of husbandry, that were -necessary, in order thereto, and other things, to subserve the various -occasions of life? - -_Answ._ This may easily be answered, by supposing that he had a -sufficiency of wisdom to find out every thing that was needful for his -use and service, whatever improvement might be made in manual arts, by -future ages; but this objection, though mentioned amongst the rest, is -not much insisted on. Therefore, - -_Object. 2._ There is another objection, which some think a little more -plausible, taken from what is contained in Gen. iv. where we read of -Cain’s killing his brother Abel, which was a little before the _hundred -and thirtieth year_ of the world, as appears, by comparing chap. v. 3. -with chap. iv. 25, in which it is said, _Adam lived an hundred and -thirty years, and begat Seth_; upon which occasion, his wife -acknowledges it as a mercy, that _God had appointed her another seed, -instead of Abel, whom Cain slew_. Now, if we observe the consequence of -this murder; how Cain, as it is said, in chap. iv. 16. _went out from -the presence of the Lord, and dwelt in the land of Nod_; and, in ver. -17. that he _built a city, and called the name of it after the name of -his son, Enoch_; from whence they infer, that, in a little above _an -hundred and thirty_ years after the world was created, there were -several colonies settled in places remote from the land of Eden, where -Adam, and his posterity, dwelt; and the inhabitants of those countries -were of a different religion from him, otherwise Cain’s living among -them would not be styled, his _going out from the presence of the Lord_. -And it is not said, that Cain peopled that land, but he went there, that -is, dwelt, amongst the inhabitants thereof; and it must be by their -assistance that he built this city, inasmuch as it is probable that the -art of building, at this time, was hardly known by our first parents, -and their descendants; but they lived, separate from the world, in -tents, and worshipped God in that way, which they received by divine -revelation, being but few in number, while other parts of the world -might be as much peopled as they are, at this day. - -_Answ._ But to this it may be answered that as this chimerical opinion -sets aside; or perverts the scripture-account of things, so the -absurdity of it may be easily manifested. And, - -1. If they suppose that the number of Adam’s posterity were small, and -inconsiderable, when Cain slew his brother, and built the city -before-mentioned, this will appear to be an ungrounded conjecture, if -the blessing, which God conferred on man in his first creation, of -_increasing, multiplying, and replenishing the earth_, Gen. i. 28. took -place, as it doubtless did, and that in an uncommon degree, the -necessity of things requiring it; therefore it is not absurd to suppose, -that, at least, as many children were generally born at a birth, and in -as early an age of the mother’s life, as have been, or are, in any -uncommon instances in latter ages. It is also very probable, that the -time of child-bearing continued many years longer than it now doth, in -proportion to the number of years, in which the life of man exceeded the -present standard thereof; and if the age of man was extended to eight or -nine hundred years, we may conclude that there were but few that died -young. If these things be taken for granted, which seem not, in the -least, improbable, any one, who is curious in his enquiries about this -matter, and desires to know what a number of people might be born in -_one hundred and thirty years_, will find it will be so great, that they -might spread themselves through many countries, far distant from the -place where Adam dwelt; and therefore there is no need to suppose, that -those, with whom Cain dwelt in the _land of Nod_, were persons that -lived before Adam was created. But, that this may more abundantly -appear, let it be farther considered, - -2. That though we read of Cain’s _going out from the presence of the -Lord_, and his dwelling _in the land of Nod_, and _building a city_, -immediately after the account of Abel’s death, and therefore it is taken -for granted, that this was done soon after, that is, about the _hundred -and thirtieth year_ of the world; yet there is no account that this was -done immediately, or some few years after, in scripture, which contains -the history of the life of Cain, in a few verses, without any -chronological account of the time, when these things were said to be -done by him, and therefore it seems probable, that this was done some -hundreds of years after Cain slew Abel; so that we need not enquire what -a number of persons might be in the world in _one hundred and thirty -years_, but in _seven or eight hundred years_, and then the world might -be almost as full of people, as it is now at present, and then the -greatest part of the world might be also degenerate, and strangers to -the true religion; so that Cain might easily be said to go out of the -presence of the Lord, and choose to live with those that were apostates -from him, and served other gods; therefore no advantage is gained -against the scripture-history by those, who in contempt of it, defend -this ill-grounded opinion. - -Thus we have considered man, as created male and female, and our first -parents, as the common stock, or root, from whence all descended; we -shall now take a view of the constitution, or frame of the human nature, -and consider, - -IV. The two constituent parts of man, namely, the soul and body. With -respect to the former of these, he is, as it were allied to angels, or, -to use the scripture-expression, _made a little lower_ than them, Psal. -viii. 5. As to the other, which is his inferior part, to wit, the body, -he is _of the earth, earthy_, and set upon a level with the lower parts -of the creation. And here we shall, - -1. Consider the body of man, inasmuch as it was first formed before the -soul; and according to the course and laws of nature, it is first -fashioned in the womb, and then the soul is united to it, when it is -organized, and fitted for its reception: There are many things very -wonderful in the structure of human bodies, which might well give -occasion to the inspired writer to say, _I am fearfully and wonderfully -made_, Psal. cxxxix. 14. This is a subject that would afford us much -matter to enlarge on, and from thence, to take occasion to admire the -wisdom and goodness of God in this part of his work. - -Many things might be observed from the shape, and erect posture thereof, -and the several conveniences that arise from thence, and how we are -hereby instructed that we were not born to look downwards to the earth, -but up to heaven, from whence our chief happiness is derived. We might -here consider the various parts of the body, whereof none are -superfluous or redundant, and their convenient situation for their -respective uses; the harmony and contexture thereof, and the -subserviency of one part to another; and particularly, how it is so -ordered by the wisdom of the Creator, that those parts, which are most -necessary for the preservation of life, which, if hurt, would occasion -immediate death, are placed most inward, that they might be sufficiently -defended from all external injuries that might befal them; and also the -disposition of those parts, that are the organs of sense, and their -contexture, whereby they are fitted to exert themselves, in such a way, -as is most proper to answer the ends thereof. We might also consider the -temperature of the body, whereby its health and vigour is maintained; -and that vast variety that there is in the countenances, and voices of -men, in which there is hardly an exact similitude in any two persons in -the world; and the wise end designed by God herein, for the advantage of -mankind in general; these things might have been particularly insisted -on, and have afforded many useful observations; but to enlarge on this -head, as it deserves, would be to divert too much from our present -design; and it will be very difficult for any one to treat on this -subject with more advantage than it has been done by several learned and -judicious writers, being set in a much clearer light than it has been in -former ages, by those improvements, which have been lately made in -anatomy; and it is insisted on so particularly, and with such -demonstrative evidence, by them, that I shall rather choose to refer the -reader to those writings, in which it is contained, than insist on -it[34]. - -All that I shall farther observe is, that there is something wonderful -in that natural heat that is continued in the bodies of men, for so many -years together, and in the motion of the heart, the circulation of the -blood and juices, the continual supply of animal spirits, and their -subserviency to muscular motion: these things, and many other of the -like nature, are all wonderful in the bodies of men. - -If it be objected, that there are other creatures, who, in some -respects, excel men, as to what concern their bodies, and the powers -thereof; as the vulture, and many other creatures, in quickness of sight -and hearing; the dog in the sense of smelling, and many others excel -them in strength and swiftness; and some inanimate creatures, as the -sun, and other heavenly bodies, in beauty. - -To this it may be answered: That the bodies of men must be allowed to -have a superior excellency, if considered as united to their souls, and -rendered more capable of glorifying God, and enjoying that happiness, -which no creatures, below them, are capable of. It is true, man is not -endowed with such quickness of sense, strength of body, and swiftness of -motion, as many other creatures are; some of which endowments tend to -the preservation of their own lives: others are conducive to the -advantage of man, who has every thing, in the frame of his nature, -necessary to his happiness, agreeable to his present station of life, -for his glorifying God, and answering higher ends than other creatures -were made for; so that if we judge of the excellencies of the human -nature, we must conceive of man, more especially as to that more noble -part of which he consists. Accordingly, - -2. We shall consider him as having[35] a rational and immortal soul, -which not only gives a relative excellency to the body, to which it is -united, and, by its union therewith, preserves it from corruption, but -uses the various organs thereof, to put forth actions, which are under -the conduct of reason; and that which renders it still more excellent, -is, that it is capable of being conversant about objects abstracted from -matter, and of knowing and enjoying God. And whatsoever obstructions it -may meet with from the temperament of the body, to which it is united, -or what uneasiness soever it may be exposed to from its sympathy -therewith; yet none of those things, which tend to destroy the body, or -separate it from the soul, can affect the soul so far, as to take away -its power of acting, but when separate from it, it remains immortal, and -is capable of farther improvements, and a greater degree of happiness. - -We might here proceed to prove the immortality of the soul; but that we -shall have occasion more particularly to do, under a following -answer[36], when we consider the souls of believers, as made perfect in -holiness, and thereby fitted for, and afterwards received into heaven, -having escaped the grave, (in which the body is to be detained until the -resurrection) which is the consequence of its immortality. And therefore -we proceed, - -V. To consider another excellency of the human nature, as man was made -after the image of God. To be made a little lower than the angels, as -he is represented by the Psalmist, in Psal. viii. 5. is a very great -honour conferred on him: But what can be said greater of him, than -that he was made after the image of God? However, though this be a -scripture-expression, denoting the highest excellency and privilege, -yet it is to be explained consistently with that infinite distance -that there is between God and the creature. This glorious character, -put upon him does not argue him to partake of any divine perfection; -nor is it inconsistent with the nothingness of the best of finite -beings, when compared with God; for whatever likeness there is in man -to him, there is, at the same time, an infinite dissimilitude, or -disproportion, as was before observed, when we considered the -difference between those divine attributes, which are called -incommunicable, from others, which some call communicable. - -If it be enquired, wherein the image of God in man consists? It would be -preposterous and absurd, to the last degree, to suppose that this has -any respect to the lineaments of the body; for there is a direct -opposition rather than similitude, between the spirituality of the -divine nature, and the bodies of men. And, indeed, it would have been -needless to have mentioned this, had not some given occasion for it, by -perverting the sense of those scriptures, in which God is represented, -in a metaphorical way, in condescension to our common mode of speaking, -as though he had a body, or bodily parts; from whence they have -inferred, that he assumed a body, at first, as a model, according to -which he would frame that of man; which is not only absurd, but -blasphemous, and carries it own confutation in it. - -There are others, who suppose that man was made after the image of -Christ’s human nature, which, though it doth not altogether contain so -vile a suggestion as the former, yet it is groundless and absurd, -inasmuch as Christ was made after the likeness of man, as to what -concerns his human nature, Phil. ii. 7. and man, in that respect, was -not made after his image. - -And to this let me add, that when the scripture speaks of man, as made -after the image of God, it plainly gives us ground to distinguish -between it and that glory which is peculiar to Christ, who is said not -only to be made after his image, but to be the _image of the invisible -God_, Col. i. 15. and the _express image of his person_, Heb. i. 3. and -therefore that there is, in this respect, such a similitude between the -Father and Son, as cannot, in any sense be applied to the likeness, -which is said to be between God and the creature. - -Moreover, when we speak of man, as made after the image of God, as -consisting in some finite perfections communicated to him, we must -carefully fence against the least supposition, as though man were made -partaker of any of the divine perfections. It is true, the apostle -speaks concerning believers, as being made _partakers of the divine -nature_, 2 Pet. i. 4. for the understanding of which we must take heed, -that we do not pervert the mind of the Holy Ghost herein; for nothing is -intended by this expression, in which the image of God is set forth, but -a sanctified nature, or, as I would rather choose to render it, _a -divine nature_, derived from, and, in some respects, conformed to him -but yet infinitely below him. - -This image of God in man, in this answer, is said to consist -particularly in three things. - -1. In knowledge. This is what we generally call the natural image of God -in man, which he is endowed with, as an intelligent creature; not that -the degree of knowledge, which the best of men are capable of, contains -in it any thing properly divine as to its formal nature; for there is a -greater disproportion between the infinite knowledge of the divine mind, -and that of a finite creature, than there is between the ocean and a -drop of water: But it signifies, that as God has a comprehensive -knowledge of all things, man has the knowledge of some things, agreeable -to his finite capacity, communicated to him; and thus we are to -understand the apostle’s words, when he speaks of man’s being _renewed -in knowledge, after the image of him that created him_, Col. iii. 10. - -2. It consists in righteousness and holiness. This some call the moral -image of God in man; or, especially if we consider it as restored in -sanctification, it may more properly be called his supernatural image, -and it consists in the rectitude of the human nature, as opposed to that -sinful deformity and blemish, which renders fallen man unlike to him. -Therefore we must consider him, at first, as made upright, Eccles. vii. -29. so that there was not the least tincture, or taint of sin, in his -nature, or any disposition, or inclination to it; but all the powers and -faculties of the soul were disposed to answer the ends of its creation, -and thereby to glorify God. - -And to this some add, that the image of God, in man, consisted in -blessedness; so that as God is infinitely blessed in the enjoyment of -his own perfections, man was, in his way and measure, blessed, in -possessing and enjoying those perfections, which he received from God. -But, though this be true, yet I would rather choose to keep close to the -scripture mode of speaking, which represents the image of God in man, as -consisting _in righteousness and true holiness_, Eph. iv. 24. - -Man, being thus made after the image of God, is farther said in this -answer, to have the law of God written in his heart, and, power to -fulfil it. Herein God first made, and then dealt with him as a -reasonable creature, the subject of moral government; and, that this law -might be perfectly understood, it was written on his heart, that hereby -he might have a natural knowledge of the rule of his obedience, and -might, with as little difficulty, be apprised of his duty to God, as he -was of any thing that he knew, as an intelligent creature. - -And inasmuch as he was indispensably obliged to yield obedience to this -law, and the consequence of violating it would be his ruin, God, as a -just and gracious Sovereign, gave him ability to fulfil it; so that he -might not, without his own fault, by a necessity of nature, rebel -against him, and so plunge himself into inevitable misery. - -3. It is farther observed, that the image of God, in man, consisted in -man’s dominion over the creatures. This is expressly revealed in -scripture, when God says, _Let us make man in our image, after our -likeness, and let them have dominion over the fish of the sea, and over -the fowl of the air, and over the cattle, and over all the earth, and -over every creeping thing that creepeth upon the earth_, Gen. i. 26. and -the Psalmist describes this dominion in other words, though not much -differing, as to the general import thereof, when he says, _Thou madest -him to have dominion over the works of thy hands; thou hast put all -things under his feet: All sheep and oxen; yea, and the beasts of the -field, the fowl of the air, and the fish of the sea, and whatsoever -passeth through the paths of the seas_, Psal. viii. 6-8. This dominion -consisted in the right which he had to use and dispose of the inferior -creatures, for his comfort and delight, and to serve him, in all things -necessary, for the glorifying his Creator, though he had no right, nor -inclination, in his state of integrity, to abuse them, as fallen man -does, in various instances. - -VI. The last thing observed in this answer, is that notwithstanding the -advantageous circumstances, in which man was created, yet he was subject -to fall; by which we are not to understand that he was forced or -compelled to fall, through any necessity of nature; for that would have -been inconsistent with the liberty of his will to what was good, or that -rectitude of nature, whereby he was not only fitted to perform perfect -obedience, but to avoid every thing that has a tendency to render him -guilty before God, and thereby to ruin him. - -As for the devil, he had no power to force the will; nor could he lay -any snare to entangle and destroy man, but what he had wisdom enough, -had he improved his faculties as he ought, to have avoided: But, -notwithstanding all this, it is evident that he was subject to fall, for -that appears by the event; so that, though he had no disposition to sin -in his nature, for God could not create a person in such a state, since -that would render him the author of sin, yet he did not determine to -prevent it; though this, as will be hereafter considered, was a -privilege which man would have attained to, according to the tenor of -the covenant he was under, had he performed the conditions thereof, and -so would have been confirmed in holiness and happiness; but this, it is -certain, he was not at first, because he fell: But of this, more under a -following answer. - -Footnote 33: - - _This book, which is called, Systema Theologicum, in which this matter - is pretended to be defended, was published by one Peirerius, about the - middle of the last century; and, being written in Latin, was read by a - great many of the learned world: And, inasmuch as the sense of many - scriptures is strained by him to defend it, and hereby contempt was - cast upon scripture in general, and occasion given to many, who are so - disposed, to reproach and burlesque it; therefore some have thought it - worth their while to take notice of, and confute this new doctrine; - after which, the author thereof, either being convinced of his error - thereby, as some suppose, or being afraid lest he should suffer - persecution for it, recanted his opinion, and turned Papist._ - -Footnote 34: - - _See Ray’s wisdom of God, in the work of creation, Part. II. and - Derham’s Physico. Theology, Book V._ - -Footnote 35: - - The _Origin_ of the soul, at what time it enters into the body, - whether it be _immediately_ created at its entrance into the body, or - comes out of a _pre-existent state_, are things that cannot be known - from any fitness or reasonableness founded in the nature of things; - and yet it is as necessary to believe this is done according to - _certain reasons_ of wisdom and goodness, as to believe there is a - God. - - Now, who can say that it is the same thing, whether human souls are - created _immediately_ for human bodies, or whether they come into them - out of some _pre-existent state?_ For aught we know, one of these ways - may be exceeding _fit_ and _wise_, and the other as entirely _unjust_ - and _unreasonable_; and yet, when Reason examines either of these - ways, it finds itself _equally perplexed_ with difficulties, and knows - not which to chuse: but if souls be immaterial [as all philosophy now - proves] it must be one of them. - - And perhaps, the reason why God has revealed so little of these - matters in holy Scripture itself, is, because any more particular - revelation of them, would but have perplexed us with greater - difficulties, as not having capacities or ideas to _comprehend_ such - things. For, as all our natural knowledge is confined to ideas - borrowed from _experience_, and the use of our _senses_ about _human - things_; as Revelation can only teach us things that have some - likeness to what we already know; as our notions of equity and justice - are very limited, and confined to certain actions between man and man; - so, if God had revealed to us more particularly, the origin of our - souls, and the reason of their state in human bodies, we might perhaps - have been exposed to greater difficulties by such knowledge, and been - less able to vindicate the justice and goodness of God, than we are by - our present ignorance. HUMAN REASON. - -Footnote 36: - - _See Quest._ lxxxvi. - - - - - Quest. XVIII. - - - QUEST. XVIII. _What are God’s works of Providence?_ - - ANSW. God’s works of Providence are his most holy, wise, and - powerful preserving and governing all his creatures; ordering them, - and all their actions, to his own glory. - -In speaking to this answer, we must consider what we are to understand -by providence in general. It supposes a creature brought into being; and -consists in God’s doing every thing that is necessary for the -continuance thereof, and in his ordering and over-ruling second causes, -to produce their respective effects, under the direction of his infinite -wisdom, and the influence of his almighty power. It is owing to this -that all things do not sink into nothing, or that every thing has what -it wants to render it fit to answer the end designed in the creation -thereof. Pursuant to this general description of providence, it may be -considered as consisting of two branches, namely, God’s upholding, or -preserving, all creatures; and enabling them to act by his divine -concourse or influence: and his governing or ordering them, and all -their actions, for his own glory. - -I. That God upholds all things. This he is expressly said to do, _by the -word of his power_, Heb. i. 3. and it may be farther evinced, if we -consider that God alone is independent, and self-sufficient, therefore -the idea of a creature implies in it dependence; that which depended on -God for its being, must depend on him for the continuance thereof. If -any creature, in this lower world, could preserve itself, then surely -this might be said of man, the most excellent part thereof; But it is -certain, that man cannot preserve himself; for if he could, he would not -be subject to those decays of nature, or those daily infirmities, which -all are liable unto; and he would, doubtless preserve himself from -dying, for that is agreeable to the dictates of nature, which would, -were it possible for him to do it, prevent itself from being dissolved. -And if man could preserve himself in being, he might, and doubtless, -would, by his own skill, maintain himself in a prosperous condition in -this world, and always lead a happy life, since this is what nature -cannot but desire: But, inasmuch as all are liable to the afflictions -and miseries of this present state, it plainly argues that they are -unavoidable, and consequently that there is a providence that maintains -men, and all other creatures, in that state in which they are. - -In considering the upholding providence of God, we must observe, that it -is either immediate, or mediate. The former of these consists in his -exerting that power, by which we live, move, and act, which is sometimes -called the divine manutenency; and this cannot be exerted by a finite -medium, any more than that power that brought all things into being. - -But besides this, God is said, according to the fixed laws of nature, to -preserve his creatures by the instrumentality of second causes. Thus -life is maintained by the air in which we breathe, and the food, by -which we are nourished; and every thing that tends to our comfort in -life, is communicated to us by second causes, under the influence and -direction of providence, to which it is as much to be ascribed, as -though it were brought about without means: thus Jacob considers God, as -giving him _bread to eat, and raiment to put on_, Gen. xxviii. 20. -whatever diligence or industry was used by him to attain them; and God -is elsewhere said _to give food to all flesh_; Psal. cxxxvi. 25. and, -concerning brute creatures, it is said, _These wait all upon thee, that -thou mayest give them their meat in due season; that thou givest them, -they gather; thou openest thy hand, they are filled with good_, Psal. -civ. 27, 28. - -II. God governs all things by his providence, so that nothing happens by -chance to him. This appears from those admirable displays of wisdom, -which come under our daily observation, in the government of the world. -Many things are ordered to subserve such ends, as are attained by them -without their own knowledge; as the sun and other heavenly bodies which -are a common blessing to this lower world; so the rain, the air, -vapours, minerals, beasts, vegetables, and all other creatures, below -men, answer their respective ends, without their own design, and not by -the will or management of any intelligent creature therefore it must be -by the direction of providence. - -That there is a providence, that governs the world, is so obvious a -truth, that it has been denied by none, but the most stupid part of -mankind, who wholly abandoned themselves to sensuality and libertinism, -and hardly owned that there is a God, or such things as moral good or -evil; and these scarce deserve the name of men.[37] All others, I say, -have owned a providence, as what is the necessary consequence of the -belief of a God, and therefore it is a doctrine founded in the very -nature of man; so that the heathen who have had no other light than that -affords, have expressed their belief of it, and have compared the divine -Being to a pilot, who sits at the helm and steers the ship; or to one -that guides the chariot where he pleases; or to a general, that marshals -and gives directions to the soldiers under his command: or to a king, -that sits on the throne, and gives laws to all his subjects. -Accordingly, the apostle Paul, when arguing with the Athenians, from -principles which they maintained, takes it for granted, as what would -not be contested by them, that there was a providence, when he says, _In -him we live, and move, and have our being_, Acts xvii. 28. And, indeed, -this truth appears to have been universally believed, in the world, by -men of all religions, whether true, or false. As it is the foundation of -all true worship; so, that worship, which was performed by the heathen -as derived partly from the light of nature, and partly from tradition; -and those prayers, that were directed to God, and altars erected for his -service, all argue their belief, not only of God, but of a providence; -so that this doctrine is agreeable to the light of nature, as well as -plainly evinced from scripture. - -III. The providence of God extends itself to all the actions of -creatures. That this may appear, let it be considered; that there are -innumerable effects produced by, what we call, second causes; this is -allowed by all. Moreover, every second cause implies, that there is a -first cause, that guides and directs it. Now no creature is the first -cause of any action, for that is peculiar to God, therefore all -creatures act under his influence, that is, by his providence. If it is -in God, not only that we live, but move, and act, then there is no -motion, or action in the world, whether in things with, or without life, -but is under the influence of providence. Therefore we shall proceed to -consider the providence of God, as conversant about all things, the -least as well as the greatest, and about things that are agreeable, or -contrary to the laws of nature, and particularly how it is conversant -about the actions of intelligent creatures, such as angels and men. - -1. The greatest things are not above, nor the least and most -inconsiderable below the care and influence of providence, and -consequently it must extend itself to all things. The most excellent of -finite beings are but creatures, and therefore they are dependent upon -God, as much as the least: thus it is said, _He doth according to his -will, in the army of heaven, as well as among the inhabitants of the -earth_, Dan. iv. 35. Sometimes we read of the providence of God, as -conversant about the most glorious parts of the frame of nature: it is -by his influence that the sun appears to perform its regular motions; he -hath fixed it in the heavens, as in a tabernacle appointed for it. And -those creatures that are most formidable to men, as the leviathan, which -is represented as the fiercest of all creatures, who abide in the sea, -and the lion of all the beasts of the forest; these are described as -subject to his providence, and receiving their provisions from it, Job -xli. Psal. civ. 21. and the inconsiderable _sparrow_ doth not _fall to -the ground_ without it, Matt. x. 29, 30. and the very _hairs of our head -are all numbered_; which is a proverbial expression, to denote the -particular concern of providence, as conversant about the most minute -actions of life. - -2. The providence of God is conversant about those things which come to -pass, either agreeably, or contrary, to the fixed laws of nature, the -whole frame whereof is held together by him: the successive returns of -_seed-time and harvest, summer and winter, day and night_, are all -ordered by him, Gen. viii. 22. the elements and meteors are subject to -his appointment; _Fire and hail, snow and vapour, and stormy wind, -fulfil his word_, Psal. cxlviii. 8. _He looketh to the ends of the -earth, and seeth under the whole heaven, to make the weight for the -winds, and he weigheth the waters by measure; when he made a decree for -the rain, and a way for the lightning of the thunder_, Job xxviii. -24-26. - -And as for effects, that are above, or contrary to the course of nature, -these are subject to, and ordered by, his providence. It was contrary to -the course of nature for the ravens, which are birds of prey, to bring -provisions to mankind, yet these were ordered to bring a supply of food -to the prophet, Elijah, 1 Kings xvii. 4. And the lions, who knew no -difference between Daniel and his persecutors, and were naturally -inclined to devour one, as well as the other, were obliged to make a -distinction between them, and not to hurt the one, but immediately to -devour the other, Dan. vi. 22, 24. And a whale was provided, by -providence, to receive and bring the prophet Jonah to land, when cast -into the sea, chap. i. 17. So the fire had no power over Shadrach, -Meshach, and Abed-nego, when thrown into it, but immediately consumed -those who were ordered to cast them in, Dan. iii. 22, 27. - -3. We shall consider providence, as conversant about intelligent -creatures, and more particularly man, the most excellent creature in -this lower world. He is, as it were, the peculiar care, and darling of -providence; as it has rendered him capable of enjoying the blessings of -both worlds, fitted him to glorify God actively, as well as objectively, -and governs him in a way suited to his nature, and as one who is -designed for greater things, than other creatures below him are capable -of. Here we shall consider the providence of God, as ordering the state -and condition of men in this world, and then speak, more particularly of -it, as conversant about the moral actions of men, considered as good or -bad. - -_First_, To consider the providence of God, as it respects the state and -condition of man in this life; and, in particular, what respects not -only his natural, but religious interests. - -(1.) There is a peculiar care of providence extended towards us, in our -birth and infancy. The Psalmist acknowledges this, when he says. _Thou -art he that took me out of the womb; thou didst make me hope when I was -upon my mother’s breasts; I was cast upon thee from the womb; thou art -my God from my mother’s belly_, Psal. xxii. 9, 10. Providence has -provided the breast, and the most proper food contained therein, for the -nourishment of the infant, at its first coming into the world; and it -has put those tender bowels into the parents, to whose immediate care -they are committed, that, without any arguments, or persuasive motives -thereunto, besides what nature suggests, they cannot, unless divested of -all humanity, and becoming worse than brutes, neglect and expose it to -harm. Thus the prophet says, _Can a woman forget her sucking child, that -she should not have compassion on the son of her womb?_ Isa. xlix. 15. -Therefore, be the parents never so poor, there is something in nature -that inclines them rather to suffer themselves, than that the helpless -infant should be exposed to suffer through their neglect; which is a -peculiar instance of the care of providence. To this we may add, the -time, and place in which we were born, or live; the circumstances of our -parents, as to what concerns the world, especially if they are such who -are religious themselves, and earnestly desire that their children may -become so, and endeavour to promote their spiritual, as well as their -temporal welfare. These are all instances of the care of providence. - -(2.) We shall now consider the concern of providence for man in his -childhood, and advancing years. This discovers itself in furnishing us -with natural capacities to receive instruction, which are daily -improved, as we grow in years; and, though every one has not an equal -degree of parts, fitting him for some station in life, that others are -qualified for, yet most are endowed with that degree thereof, as may fit -them for the station of life, in which they are placed, so that they may -glorify God some way or other, in their generation. - -(3.) We shall consider the care of providence, respecting various other -ages and conditions of life. It is this that fixes the bounds of our -habitation, determines and over-rules the advantages or disadvantages of -conversation; the secular callings, or employments, which we are engaged -in, together with the issue and success thereof. Again, health and -sickness, riches and poverty, the favour or frowns of men; the term of -life, whether long or short, all these are under the direction of -providence: _One dieth in his full strength, being wholly at ease and -quiet. His breasts are full of milk, and his bones are moistened with -marrow. And another dieth in the bitterness of his soul, and never -eateth with pleasure_, Job xxi. 23-25. Likewise, as to what respects the -injurious treatment we meet with from men; providence is so far -concerned about it, as that it sometimes permits it for the trial of our -graces; and at other times averts the evil designed against us, by -softening their tempers, allaying their resentments; as in the instance -of what respected Laban’s and Esau’s behaviour towards Jacob; or else -finds some way to deliver us from the evil intended against us. - -(4.) We shall now consider the providence of God, as respecting, more -especially, the spiritual concerns of his people. There are some kind -foot-steps thereof, that have a more immediate subserviency to their -conversion; particularly, their being placed under the means of grace, -either bringing the gospel to them, or ordering their abode where it is -preached, and that in such a way, as is most adapted to awaken, -instruct, convert, or reprove, as means conducive to that great end. -Moreover, it is very remarkable in casting our lot, where we may -contract friendship and intimacy with those, whose conversation and -example may be made of use to us, for our conviction, imitation, and -conversion. - -And to this let me add, that sometimes there is a peculiar hand of -providence, in sending afflictions, which are sanctified, and rendered -means of grace, and have a tendency to awaken men out of their carnal -security. This is one way whereby God speaks to man, to _withdraw him -from his purpose, and hide pride from him_, Job xxxiii. 14, 17, 19. -Sometimes God makes his exemplary judgments, that are abroad in the -world, effectual to warn others to flee from the wrath to come. And as -for the preaching of the gospel, there is a peculiar hand of providence, -sometimes in giving a suitable word, in which case God often over-rules -the thoughts and studies of his ministers; so that they are, as it were, -directed without their own forethought relating to this event, to insist -on such a subject, that God designs to make instrumental for the -conversion of souls. This he sets home on the consciences of men, keeps -it fixed on the imagination of the thoughts of their hearts, and enables -them to improve it to his glory in the conduct of their lives. - -_Secondly_, We shall proceed to consider the providence of God, as -conversant about the actions of men. If other creatures are dependent on -him, in acting, as well as existing, then certainly man must not be -exempted from this dependence. There are several scriptures which speak -of intelligent creatures, as under the influence of providence. Thus it -is said, _The king’s heart is in the hand of the Lord; as the rivers of -water, he turneth it whithersoever he will_, Prov, xxi. 1. and elsewhere -the prophet says, _O Lord, I know that the way of man is not in himself; -it is not in man that walketh to direct his steps_, Jer. x. 23. that is, -he cannot manage himself in the conduct of life, either as an -intelligent creature, or as a believer, without supposing the natural or -spiritual influence of divine providence. - -Now these actions are considered as moral, and so agreeable or contrary -to the divine law, in which different respects they are, either good or -bad. - -(1.) We shall consider the providence of God, as conversant about the -good actions of men; and it is so, not only by upholding the powers and -faculties of the soul, in acting, or in giving a law, which is the rule -thereof; nor is it only conversant about them, in an objective way, or -by moral suasion, as affording rational arguments or inducements -thereunto, but as implanting and exciting that principle, by which we -act; especially, as it respects the work of grace in the souls of men, -which is what we call the gracious dispensation of providence, exercised -towards men, not barely as intelligent creatures, but as believers. But -this we shall not insist on at present, because we shall be led to speak -to it under some following answers, which more particularly set forth -the grace of God as displayed in the gospel. We are now to consider the -actions of men in a more general view; which, when we style them good, -it is only as containing in them a less degree of conformity to the -divine law; but refer the consideration of the goodness of actions, as -under the influence of special grace, to its proper place. All that we -shall observe at present is, that every thing that is good, in the -actions of intelligent creatures, is under the direction and influence -of providence. This does not carry the least appearance of a reflection -on the divine perfections, while we suppose God to be the Governor of -intelligent creatures, acting as such; and therefore, I presume, it will -not be much contested, by any who allow a providence in general. But, - -(2.) We shall proceed to consider the providence of God, as conversant -about evil actions. This is a subject which contains in it a very great -difficulty; for we must use the utmost caution, lest we advance any -thing that may argue him to be the author of sin; and yet we are not to -suppose that the providence of God is to be wholly excluded from those -actions that are sinful; for there is certainly some meaning in such -scriptures as these, when God says, concerning Pharaoh, _I will harden -his heart_, Exod. iv. 21. and, _Sihon king of Heshbon would not let us -pass by him; for the Lord thy God hardened his heart, and made his heart -obstinate, that he might deliver him into thy hand_, Deut. ii. 30. and -elsewhere it is said, concerning Shimei, _The Lord said unto him curse -David_, 2 Sam. xvi. 10. and, concerning Joseph’s brethren, who sold him -into Egypt, it is said, _It was not you that sent me hither, but God_, -Gen. xlv. 8. and concerning the false prophets that deceived Ahab, it is -said, _The Lord hath put a lying spirit in the mouth of all these thy -prophets_, 1 Kings xxii. 22. These, and such-like scriptures, are not to -be expunged out of the Bible, but explained in a way consistent with the -divine perfections; and nothing can be inferred from them, if this be -not, that the providence of God is some way conversant about those -actions that are sinful; but yet it is not in such a way, as either -argues him to be the author or approver of sin.[38] Accordingly I would -choose to express myself, concerning this matter, to this effect: That -the providence of God is conversant about those actions, to which sin is -annexed, rather than that it is conversant about sin itself, or the -obliquity, or sinfulness thereof. Now, that we may understand this -matter, we must distinguish between what is natural, and what is sinful -in an action; the former is from God; the latter, from ourselves. This -is often illustrated by such similitudes as these. The motion of a bowl -is from the hand that throws it; but the irregularity of the motion is -from the bias that turns it aside. So the motion of a horse is excited -by the whip, or spur of the rider; but if it goes lame, the defect, or -halting that it has in its motion, proceeds from an inward indisposition -in the horse, and not from the rider. Others illustrate it by a -similitude, taken from the sun’s drawing forth vapours from the earth, -by that heat, which has a tendency to exhale them; but the stench that -attends what is exhaled from a dunghill, is not from the sun, but from -the nature of the subject from whence it is drawn forth. So the -providence of God enables sinners to act in a natural way; but the -sinfulness, irregularity, or moral defects, that attend those actions, -is from the corruption of our own nature: or, to speak more plainly, the -man that blasphemes, could not think, or utter his blasphemy, without -the concurrence of the common providence of God, which enables him to -think or speak. These are natural actions; but that the thoughts, or -tongue, should be set against God, or goodness, that is from the -depravity of our nature. - -Again, to kill, or take away the life of a man, is, in some respects, a -natural action, as it cannot be done without thought, or strength to -execute what we design. These are the gifts of providence, and, in this -respect God concurs to the action. Thus Joab could not have killed -Abner, or Amasa, if he had not had a natural power to use the -instrument, with which he did it. This was from God; but the malice, -that prompted him to abuse these gifts of providence, and his -hypocritical subtilty, and that dissimulation, or disguise of -friendship, which gave him an opportunity to execute his bloody design, -was from the wickedness of his own heart. - -Thus having considered, that the providence of God may be conversant -about that which is natural in a sinful action, without reflecting -dishonour on him, as the author of sin; we shall now proceed to -consider, in what manner it is conversant about such actions, by which -we may better understand the sense of those scriptures, which were but -now referred to; and, I hope, nothing therein will be accounted -derogatory to the divine glory, when we observe, - -1. That the providence of God may be conversant, in an objective way, -about those actions to which sin is annexed, without his being the -author, or approver of it. Sin would not be committed, in many -instances, if there were not some objects presented, which give occasion -thereunto. The object that presents itself may be from God, when the -sin, which is occasioned thereby, is from the corruption of our nature. -Thus Joseph’s brethren would not have thought of killing, or selling him -into Egypt, at least, when they did, if he had not obeyed his father’s -command, in going to deliver his message, and see how it fared with -them. Providence ordered his going to enquire of their welfare, and -hereby the object was presented to them, which their own corrupt nature -inclined them to abuse; so that, as soon as they saw him, they entered -into a conspiracy against him. In the former of these respects, in which -the providence of God was thus objectively conversant about this action, -God is said to have sent Joseph into Egypt; though every circumstance, -that was vile and sinful therein, was from themselves. - -Again, in the instance before mentioned, of Shimei’s cursing David: -Providence was conversant about this action, so far, as it ordered that -David should come by at that time when Shimei was there, otherwise he -would not have cursed him; and when it is said, in the scripture but now -mentioned, _The Lord said unto Shimei, Curse David_; the meaning is -this; the Lord hath brought me into so low a condition, that the vilest -persons, who, before this time, were afraid to open their mouths against -me, now take occasion to give vent to their malicious reproaches, as -Shimei did; the providence of God was conversant about this action, in -an objective way. Now, what it is so conversant about, that, according -to the scripture-mode of speaking, God is said to do; as when the -man-slayer killed one, through inadvertency, who was presented as an -object to him, God is said hereby to _deliver him into his hand_, Exod. -xxi. 13. yet in all sinful actions, God’s presenting the object, does -not render him the author of that sin, which is to be ascribed to the -corruption of nature, that took occasion to exert itself by the sight of -it. This will farther appear, if we consider, - -(1.) That such an object might have been presented, and the sinful -action not have ensued hereupon: thus the _wedge of gold, and the -Babylonish garment_, were no temptation to other Israelites, who saw -them _among the spoils of Jericho_, as well as Achan, though they were -so to him, through the covetousness of his own temper, and the -corruption of his nature, that discovered itself, and internally moved -him to this sinful action. - -(2.) Such objects are not presented by providence, as designing hereby -to ensnare, or draw persons to sin, though God knows that they will take -occasion to sin thereby; but there are other ends of their being -presented, which may be illustrated by a particular instance. God knows, -that if the gospel be preached, some will take occasion to reproach it: -He orders, notwithstanding, that it shall be preached; not that men -might take occasion to do this, but that those, whom he has ordained to -eternal life might be converted by it. So our Saviour appeared publickly -at the feast of the passover, though he knew that the Jews would put him -to death; the end of his going to Jerusalem was not that he might draw -forth their corruption, but that he might finish the work, which he came -into the world about: He was at that time engaged in his Father’s work, -but they performed that which they were prompted to do, by satan and -their own wicked hearts. - -2. When the providence of God is said to be conversant about sin, it is -in suffering or permitting it, not in suggesting, or tempting to it; for -no one ought to say, as the apostle James expresses it, _When he is -tempted, that he is tempted of God; for God cannot tempt any man_; but, -when he is tempted, _he is drawn away by his own lust, and enticed_, -chap. i. 13, 14. But, so far as the providence of God denies restraining -grace, from whence corrupt nature takes occasion to break forth, it is -conversant about sin occasionally, not effectually; as when the banks, -or flood-gates, that keep the waters within their due bounds, are broken -down, by the owner thereof, who does not think fit to repair them, the -waters will, according to the course of nature, overflow the country; or -if the hedge, or inclosure, that secures the standing corn, be taken -away, the beasts, by a propensity of nature, will tread it down, and -devour it; so if that which would have a tendency to restrain, or -prevent sin, be taken away, it will be committed; and the providence of -God may do this, either in a way of sovereignty, or as a punishment for -former sins committed, without being charged as the author of sin. It is -not the same, in this case, as when men do not prevent sin in others, -when it is in their power to do it, since they are under an obligation -hereunto: But God is under no obligation to extend this privilege unto -sinful men; and sometimes he suffers that wrath, which he will not -restrain, to break forth as having a design, some way or other, to -glorify himself thereby; as the Psalmist says, _Surely, the wrath of man -shall praise thee; the remainder of wrath thou shalt restrain_, Psal. -lxxvi. 10. - -3. The providence of God may be said to be concerned about sin, in -over-ruling it for his own glory, and his people’s good: In the former -instances, it discovers itself, before the sin was committed; but, in -this, it is consequent thereunto. This is a wonderful instance of his -wisdom, in that, since the sinner obstinately resolves to rebel against -him, this shall not tend to lessen, but to illustrate some of his -perfections: Thus he over-ruled the wicked action of Joseph’s brethren, -in their selling him into Egypt, to preserve their lives, in the time of -famine; accordingly he says, _God has sent me before you to preserve -life_, Gen. xlv. 5. And the vilest action that ever was committed in the -world, namely, the crucifying the Lord of glory, was over-ruled, for the -saving his people from their sins; and sometimes we read of God’s -punishing the obstinacy and rebellion of men, by giving courage and -success to their enemies against them: Thus Nebuchadnezzar’s success in -arms against the Jews, was ordered by the providence of God, to punish -their idolatry; first, by carrying the greatest part of them captive, -and then, when pursuing those who contrary to God’s order, fled into -Egypt, by destroying or carrying them captive likewise; and, in doing -this, he is called _God’s servant_, Jer. xliii. 10. not as though he had -any religious regard to the honour and command of God herein; but his -design was only to enlarge his dominions, by depriving others of their -natural rights; yet God over-ruled this, for the setting forth the glory -of his vindictive justice, against a sinful people. And Cyrus, on the -other hand, was raised up to be Israel’s deliverer from captivity. His -success in war, which God designed should be subservient thereunto, is -styled, _His girding him_, Isa. xlv. 1, 5. and God promises, that he -would _loose the loins of kings, to open before him the two leaved -gates_: And all this was done with a design that he should give liberty -to his people; though Cyrus had no more religion, nor real regard to the -interest of God in the world, than other kings, who design little else -but the satisfying their own ambition; for it is expressly said, _Thou -hast not known me_. God did not approve of that corruption, which might -give the first occasion to the war, or that injustice that might appear -in it: but, notwithstanding, he over-ruled it, to answer the ends of his -own glory. - -In considering the over-ruling providence of God, in order to the -bringing about the ends designed, let it be farther observed; that there -are some things which seem to have a more direct tendency thereunto, -agreeably to the nature of those second causes, which he makes use of, -whereby he gives us occasion to expect the event that will ensue: and, -on the other hand, he sometimes brings about some great and valuable -ends by those means, which at first view, have no apparent tendency -thereunto; but they are over-ruled without, or contrary to the design of -second causes, wherein the admirable wisdom of providence discovers -itself. Thus those things, which, in all appearance, seem to threaten -our ruin, are ordered to subserve our future happiness, though, at -present, altogether unexpected. When there was such a dark gloom cast on -the world, by the first entrance of sin into it, who would have thought -that this should be over-ruled by providence, to give occasion to the -display of those divine perfections, which are glorified in the work of -our redemption? I do not, indeed, like the expression of an ancient -writer, who calls it, Happy sin! that gave occasion to man’s salvation; -but I would rather say, How admirable was the providence of God, which -over-ruled the vilest action to answer so great an end, and brought so -much good out of that, which, in itself, was so great an evil! - -We might here give some particular instances of the dispensations of -providence, by which God brings good out of evil, in considering those -lengths which he hath suffered some men to run in sin, whom he designed, -notwithstanding, effectually to call and save; of which the apostle Paul -was a very remarkable instance, who considers this as an expedient, -whereby God designed to _shew forth all long-suffering as a pattern to -them, that should hereafter believe on Christ to life eternal_; and that -men might take encouragement, from hence, to conclude, that _Christ came -into the world to save the chief of sinners_, 1 Tim. i. 15, 16. And the -injurious treatment which God’s people have met with from their enemies, -has sometimes been over-ruled for their good. Thus Ishmael’s _mocking_, -or, as the apostle calls it, _persecuting Isaac_; and, as is more than -probable, not only reproaching him, but the religion which he professed, -was over-ruled, by providence, for Isaac’s good, when Ishmael was -separated from him, which set him out of danger of being led aside by -his bad example, as well as delivered him from that uneasiness, which -his opposition to him would have occasioned: and it was most agreeable -to his future circumstances, whom God designed not only to be the heir -of the family, but the propagator of religion in it. - -Again, Pharaoh’s cruelty, and the methods used to prevent the increasing -of the children of Israel in Egypt, was over-ruled by the providence of -God, so that they seemed, after this, to be the more immediate care -thereof; and it is more particularly remarked in scripture, as an -instance of the kind hand of providence towards them, that _the more the -Egyptians afflicted them, the more they multiplied, and grew_, Exod. i. -12. - -Again, the inhuman and barbarous cruelty of Simeon and Levi, in slaying -the Shechemites, Gen. xxxiv. 25. brought on them a curse; and -accordingly their father pronounced it, and tells them, that _God would -divide them in Jacob, and scatter them in Israel_, Gen. xlix. 7. which, -in particular, had its accomplishment in Levi’s having no distinct -inheritance, except those cities that were appointed to them, out of -every tribe; but this dividing and scattering them throughout the whole -country, was over-ruled by the providence of God, for the good of his -people in general; so that this tribe, which God had ordained, _to teach -Jacob his judgments, and Israel his law_, Deut. xxxiii. 10. might, -through the nearness of their habitation, be conveniently situated among -them to answer that end. - -We might farther observe, that Saul’s unreasonable jealousy and fury, -with which he persecuted David, was over-ruled, by providence, for his -good; as, in his exile, he had a greater degree of communion with God, -than at other times, and, as is more than probable, was inspired to pen -the greater number of his Psalms, and was, as it were, trained up for -the crown in this school of affliction, and so, more fitted to govern -Israel, when God designed to put it on his head. - -To this let me add one instance more, and that is, God’s suffering the -persecuting rage of the Jews to vent itself against the apostles, when -the gospel was first preached by them, which was over-ruled by -providence for their scattering, and this for the farther spread -thereof, wherever they came; and the apostle Paul observes, that _his -bonds in Christ were not only manifest in all the palace; and in all -other places_, but they were made conducive to the _furtherance of the -gospel_, Phil. i. 12, 13. And as for that contention that was between -him and Barnabas, at another time, in which each of them shewed that -they were but men, subject to like passions and infirmities with others, -this seems to have been occasioned by a small and inconsiderable -circumstance, yet it rose to such a height, that _they departed one from -the other_, Acts xv. 36-40. Each seemed to be over-much tenacious of his -own humour; but providence suffered the corruption of these excellent -men to discover itself, and their separation to ensue, that by this -means, their ministry might be rendered more extensive, and double -service be done to the interest of Christ in different parts of the -world. - -We might descend to instances of later date, and consider how God -suffered the church of Rome to arrive to the greatest pitch of -ignorance, superstition, and idolatry; and wholly to forsake the faith -of the gospel, so as to establish the doctrine of merit, and human -satisfactions; and its leaders to be so profanely absurd, as to expose -pardons and indulgencies to public sale; this, providence was -over-ruled, for the bringing about the glorious Reformation in Germany. -And if it be added, that pride, lust, and covetousness, paved the way -for it here in England; this is no blemish to the Reformation, as the -Papists pretend, but a display of the over-ruling providence of God, -that brought it about by this means. - -I might enlarge on this subject, in considering the providence of God as -bringing about wonderful and unexpected changes in the civil affairs of -kingdoms and nations, remarkably bringing down some who made the -greatest figure in the world, and putting a glory on others raised up -out of their ruins; and how all political affairs have been rendered -subservient to answer the ends of the divine glory, with respect to the -church in the world, and the deliverances which God has wrought in -various ages for it, when it was, in all appearance, upon the brink of -ruin, of which we have not only many instances in scripture, but almost -every age of the world has given us undeniable proofs of this matter. We -might also consider the methods which God has often taken in bringing -about his people’s deliverance, when, to the eye of reason, it seemed -almost impossible, and that, either by dispiriting their enemies, or -removing them out of the way, as the Psalmist expresses himself, _The -stout-hearted are spoiled; they have slept their sleep, and none of the -men of might have found their hands_, Psal. lxxvi. 5. or else by finding -them some other work to do for their own safety and defence. Thus when -Saul was pursuing David, in the wilderness of Maon, and had compassed -him, and his men round about to take them, there came a messenger to -him, saying, _Haste thee and come, for the Philistines have invaded the -land_, 1 Sam. xxiii. 26, 27. And sometimes he softens their spirits, by -a secret and immediate touch of providence working a change in their -natural temper and disposition. Thus he provided for Jacob’s escape from -that death that was designed by his brother Esau. And if God intends -that they shall fall by the hand of their persecutors, he gives them -courage and resolution, together with the exercise of all those graces, -which are necessary to support them under, and carry them through the -difficulties that they are to undergo. But these things are so largely -insisted on, by those who have written professedly on the doctrine of -providence,[39] that more need not be added on this subject. I shall -therefore only consider an objection, or two, that is generally brought -against it, by those who pretend to acknowlege that there is a God, but -deny his providence. - -_Object. 1._ It is objected against the concern of the providence of -God, with respect to the smallest things in this world, that they are -unworthy of his notice, below his care, and therefore not the objects -thereof. - -_Answ._ If it was not unbecoming his power, to bring the smallest things -into being, or to preserve them from sinking into nothing, then they -cannot be excluded from being the objects of his providence. If we -consider the whole frame of nature; it cannot be denied, but that some -things have a tendency to answer the general design of providence, in a -more evident degree than others, and there are many things, the use -whereof cannot be particularly assigned by us, otherwise than as they -contain a small part of the frame of nature. But to say, that any part -thereof is altogether useless, or excluded from being the object of -providence, is a reflection on God, as the God of nature. And therefore -we must conclude, that all things are some way or other, subject to his -providence; and that this is so far from being a dishonour to him, that -it redounds to his glory. - -_Object. 2._ It is farther objected, by those who are disposed to cavil -at, and find fault with the divine dispensations; that they are not just -and equal, because we oftentimes see the righteous afflicted, and the -wicked prosper in the world; which is to reproach, if not wholly to deny -the doctrine of providence. This is not only done by wicked men, but -believers themselves have sometimes been under a temptation, through the -prevalency of corrupt nature, to bring their objections against the -equity of providence. Thus the Psalmist says; _But as for me, my feet -were almost gone; my steps had well nigh slipt. For I was envious at the -foolish, when I saw the prosperity of the wicked. For there are no bands -in their death: but their strength is firm. They are not in trouble as -other men; neither are they plagued like other men_, Psal. lxxiii. 2-5. -_These are the ungodly, who prosper in the world; they increase in -riches_: But as for himself, he says, _Verily, I have cleansed my heart -in vain, and washed my hands in innocency; for all the day long have I -been plagued and chastened every morning_, ver. 12-14. and the prophet -Jeremiah, when pleading with God concerning his judgments, though he -owns, in general, that he was righteous, yet says he, _Wherefore doth -the way of the wicked prosper? Wherefore are all they happy that deal -very treacherously? Thou hast planted them, yea, they have taken root; -they grow, yea, they bring forth fruit; thou art near in their mouth, -and far from their reins_, Jer. xii. 1, 2. He could hardly reconcile the -general idea which he had of God’s justice, with the seeming inequality -of the dispensations of his providence; so the prophet Habakkuk, though -he owns that God was _of purer eyes than to behold evil_, and that _he -cannot look upon iniquity_, yet he seems to complain in the following -words, _Wherefore lookest thou upon them that deal treacherously, and -holdest thy tongue, when the wicked devoureth the man that is more -righteous than he?_ Hab. i. 13. And Job seems to speak very -unbecomingly, when he says, _Is it good unto thee that thou shouldest -oppress? that thou shouldest despise the work of thine hands? and shine -upon the counsel of the wicked?_ Job. x. 3. So that, as the wicked -boldly deny a providence, or, at least, reproach it; others, of a far -better character, have, through the prevalency of their unbelief, seemed -to detract from the glory thereof. - -_Answ._ To this it may be replied, in general, in the apostle’s words, -_Nay but, O man, who art thou, that repliest against God?_ Rom. ix. 20. -Is there no deference to be paid to his sovereignty, who has a right to -do what he will with his own? Is his justice to be impeached, and tryed -at our bar? Or his wisdom to be measured by our short-sighted discerning -of things, who cannot see the end from the beginning of his -dispensations? It is true, good men have been sometimes tempted to -question the equity of the distributions of providence, as in the -instances but now mentioned; unless we suppose, that the prophets -Habakkuk, Jeremiah, and Job, rather speak the sense of the world, than -their own sentiments of things, and desire that God would clear up some -dark providences, that wicked men might not bring their objections -against them; but it may be doubted, whether this be the sense of those -scriptures or no. And as for the Psalmist, in the other scripture, it is -plain, that he expresses the weakness of his own faith, which was -sometimes almost overset; but, at other times, God condescends to -resolve his doubts, and bring him into a better frame, as appears by -some following verses. But, that we may give a more particular reply to -this objection, let it be considered, - -1. That the unequal distribution of things is so far from being a -disparagement to any government, that it eminently sets forth the -beauty, wisdom, and excellency thereof, and is, in some respects -necessary. As it is not fit that every subject should be advanced to the -same honour, or that the favour of a prince should be dispensed alike to -all; so it sets forth the beauty of providence, as God is the Governor -of the world, that some should more eminently appear to be the objects -of his favour than others. - -2. The wicked, whose condition is supposed, by those who bring this -objection, to be more happy than that of the righteous, will not appear, -if things were duly weighed, to be so happy, as they are pretended to -be, if we consider the evils that they are exposed to at present, some -of which are the immediate result and consequence of sin, whereby they -are, as it were, tortured and distracted with contrary lusts and -passions, which militate against the dictates of human nature, and -render the pleasures of sin less desirable in themselves: But, when we -consider those tormenting reflections, which they sometimes have, after -the commission thereof, these are altogether inconsistent with peace or -happiness, much more if we consider the end thereof, as it leads to -everlasting destruction: thus it is said, _Even in laughter the heart is -sorrowful; and the end of that mirth is heaviness. The backslider in -heart shall be filled with his own ways_, Prov. xiv. 13, 14. Therefore, -the good man would not change conditions with him, how destitute soever -he may be of those riches, honours, or sensual pleasures, which the -other reckons his portion; _A little that a righteous man hath, is -better than the riches of many wicked_, Psal. xxxvii. 26. - -3. As for the good man, who is supposed to be in an afflicted condition -in this life, we are not, from thence, to conclude him, in all respects, -unhappy, for we are to judge of his state by the end thereof. He that -looks upon Lazarus, as full of sores, and destitute of many of the -conveniences of life, may reckon him unhappy at present, when compared -with the condition of the rich man, who is represented in the parable, -as _clothed with purple and fine linen, and faring sumptuously every -day_: but if we consider him, when leaving the world, as _carried by -angels, into Abraham’s bosom_, and the other plunged into an abyss of -misery; no one will see reason to charge the providence of God with any -neglect of him, or conclude him to be really miserable, because of his -condition in this present life. Moreover, if we consider the righteous -in his most disadvantageous circumstances, as to what respects his -outward condition; we must, notwithstanding, regard him, as an object of -divine love, and made partaker of those graces, and inward comforts, -which are more than a balance for all his outward troubles; and -therefore we may say of him, as the apostle does of himself, though he -be _unknown_, that is obscure, and, as it were, disowned by the world, -yet he is _well known_, that is, approved and beloved of God; does he -live an afflicted and _dying_ life? yet he has a better _life_, that is -maintained by him: Is he _chastened?_ yet he is _not killed_: Is he -_sorrowful?_ yet he always _rejoiceth_: Is he _poor?_ yet he _maketh -many rich_; has he _nothing_, as to outward things? yet he _possesseth -all things_, as he is an heir of eternal life, 2 Cor. vi. 9, 10. - -Footnote 37: - - _It was denied, indeed, by the Epicureans, who were detested by the - better sort of heathen, and reckoned the Libertines of the respective - ages, in which they lived; and, though they may occasionally speak of - a God, yet were deemed no better than Atheists._ Diogenes Laertius - [Vid. in Vit. Epicuri, _Lib. X._] _in the close of the life of - Epicurus, gives a brief account of his sentiments about religion, - which he lays down in several short Aphorisms; the first of which - begins with this memorable passage_, Το μακαριον και αφθαρτον ουτε - αυτο πραγματα εχει ουτε αλλω παρεχει, Quod beatum & immortale est - neque ipsum negotia habet, neque alii præbet; _which expression some - of the wiser heathen have taken just offence at. And accordingly - Cicero_, [Vid. ejusd. _Lib. I._ De Nat. Deor.] _referring to this - passage, says, that whatever veneration Epicurus pretended to have for - the gods, yet he was no better than an Atheist, and brought a god into - his philosophy, that he might not fall under the displeasure of the - senate at Athens: thus he says_, Novi ego Epicureos omnia Sigilla - venerantes; quanquam video nonnullis videri Epicurum, ne in - offensionem Atheniensium caderet, verbis reliquisse Deos, - resustulisse: _And Lactantius observes the same thing concerning him, - and describes him as a deceiver and a hypocrite_, Hic vero si aliud - sensit, & aliud locutus est; quid aliud appellandus est, quam - deceptor, bilinguis, malus, & propterea stultus? _Vid. Lactant. de Ira - Dei, Cap. 4. And as for the Poets, it was only the most vain among - them, who gave countenance to immorality, and endeavoured to debauch - the age in which they lived, that gave out this notion; and, in our - age, this seems to be one of the first principles of Deism._ - -Footnote 38: - - Vide ante. Vol. I. p. 532, in note. - -Footnote 39: - - _See Charnock, Flavell, Dr. Collings, on Providence._ - - - - - Quest. XIX. - - - QUEST. XIX. _What is God’s providence towards the angels?_ - - ANSW. God, by his providence, permitted some of the angels, wilfully - and irrecoverably, to fall into sin and damnation, limiting and - ordering that, and all their sins to his own glory, and established - the rest in holiness and happiness; employing them all at his - pleasure, in the administration of his power, mercy, and justice. - -It was observed, in a foregoing answer, that God created all the angels -holy; but, in this, some of them are described as fallen, while the rest -retained their first integrity. And the providence of God is considered, -as conversant about this matter, in different respects. Accordingly it -is said, - -I. That God, by his providence, permitted some of the angels to fall. -This appears, by the event, because there are some wicked and impure -spirits, sunk down into the depths of misery, from that state in which -they were created, as the consequence of their rebellion against God. - -And inasmuch as it is observed, that it was only a part of the angels -that fell, we may infer from thence; that the dispensation of -providence, towards the angels, was different from that which mankind -was subject to, when first created, in that one of them was not -constituted the head and representative of the rest, in whom they were -all to stand or fall; but the happiness or misery of every one of them -was to be the result of his own personal conduct. As their persisting in -obedience to God was necessary to their establishment in holiness and -happiness, so the least instance of rebellion against him, would bring -inevitable ruin, upon them. Now that which is observed concerning a part -of them, is, that they fell into sin and damnation: thus the apostle -says, in 2 Pet. ii. 4. _God spared not the angels that sinned, but cast -them down to hell._ - -Their sin, or fall, was wilful; they commenced an open war against their -Creator. Herein that enmity to God, and goodness, took its first rise, -which has, ever since, been expressed by them, in various instances. -Their sin appears to have been wilful, inasmuch as it was committed -against the greatest degree of light, for all the angels are described -as _excelling in knowledge_; and that subtility, which is knowledge -abused, and depraved with sin, that discovers itself in the fallen -angels, argues, that their knowledge, before they fell, was very great, -and therefore their rebellion was aggravated in proportion thereunto. - -Moreover, they sinned without a tempter, especially those who first took -up arms against God. Whether others, by their instigation, might not be -induced to sin, we know not[40]: But this is certain, that this -rebellion was begun without a tempter; for there were no fallen -creatures to present a temptation, nor any corruption in their natures -that internally drew them aside from God; and therefore their sin might -well be styled wilful. - -And it may be observed, that the consequence hereof was their -irrecoverable ruin. This respects the event of their fall; or that God -designed, for ever, to leave them in that sinful and miserable state -into which they hereby brought themselves. He might, indeed, have -recovered them, as well as sinful man, had he pleased; but he has -provided no mediator, no surety, to give satisfaction for them. The -blessed Jesus is expressly said, not to have taken _their nature upon -him_, thereby to signify that their condition was irretrievable, and -their misery to be eternal. - -Now it is farther observed, that the providence of God was conversant -about their sin and fall, in the same sense in which as it has been -before observed, it is conversant about sin in general; which is -consistent with his holiness, as well as other perfections, namely, in -_permitting_, _limiting_, and _ordering_ it, and all their other sins, -to his own glory. - -1. He permitted it. To permit, is not to prevent a sin; and to say that -God did not prevent their fall, is to assert a truth which none ever -denied, or thought necessary to be proved. - -2. It is farther observed, that the providence of God sets bounds and -limits to their sin; as it does to the waves of the sea, when he says, -_Hitherto shall ye go, and no farther_. How destructive to mankind would -the malice of fallen angels be, were it not restrained? What would not -Satan attempt against us, had he an unlimited power? We have a -remarkable instance of this in the case of Job. Satan first accused him -as a time-serving hypocrite; a mercenary professor, one that did not -_fear God for nought_, in chap. i, 9. and how desirous was he that -providence would give him up to his will, and take away the hedge of its -safe protection? But God would not do this; nevertheless, so far as -Satan was suffered, he poured in a confluence of evils upon him, but -could proceed no farther. First, he was suffered to plunder him of his -substance, and take away his children, by a violent death; but was so -restrained, that, _upon himself_, he was not to _put forth his hand_, in -ver. 12. Afterwards, he was permitted to touch his person; and then we -read of his smiting him with _sore boils, from the sole of his foot unto -his crown_, in chap. ii. 7. But yet he was not suffered to take away his -life. And, after this the devil’s malice still growing stronger against -him, he endeavours to weaken his faith, to drive him into despair, and -to rob him of that inward peace, which might have given some allay to -his other troubles; but yet he is not suffered to destroy his graces, or -hurry him into a total apostacy from God. What would not fallen angels -attempt against mankind, were not their sin limited by the providence of -God! - -3. God’s providence ordered, or over-ruled, the fall of angels, and all -other sins consequent hereupon, to his own glory. Their power, indeed, -is great, though limited, as appears by the innumerable instances of -those who have been not only tempted, but overthrown, and ruined by -them. It may truly be said of them, that _they have cast down many -wounded; yea many strong men have been slain by them_. Nevertheless, God -over-rules this for his own glory; for from hence he takes occasion to -try his people’s graces, to give them an humbling sense of the -corruption of their nature, and of their inability, to stand in the hour -of temptation, without his immediate assistance, and puts them upon -imploring help from him, with great importunity; as the apostle Paul -did, 2 Cor. xii. 7-9. when the _messenger of Satan was suffered to -buffet him_, and God took occasion, at the same time, to display that -_grace, which was sufficient for him_, and that _strength_, that was -_made perfect in weakness_, and, in the end, to bruise Satan under his -feet, and to make him more than a conqueror over him. - -Having thus considered some of the angels, as sinning and falling, it -might farther be enquired; whether these all fell at once? And here I -cannot but take notice of a very absurd and groundless conjecture of -some of the fathers, and others, who of late, have been too much -inclined to give into it, namely, that though some of them sinned from -the beginning, and these were the occasion of the sin of our first -parents, as all allow; yet, after this, others, who were appointed to -minister to men, were unfaithful in the discharge of their office, and -became partners with them in sin; accordingly they understand that -scripture, in which it is said, _The sons of God saw the daughters of -men, that they were fair; and they took them wives of all which they -chose_, Gen. vi. 2. as though it were meant of angels;[41] whereas -nothing is intended thereby but some of the posterity of Seth, who were, -before this, professors of the true religion. - -There are, indeed, some, of late, who have given into this notion, and -strain the sense of that text, in Jude, ver. 6, 7. in which it is said, -that the angels, _which kept not their first estate_, &c. _even as Sodom -and Gomorrah, giving themselves over to fornication, are set forth, for -an example, suffering the vengeance of eternal fire_; the meaning of -which they suppose to be this; that, even as the Sodomites were guilty -of fornication, and were destroyed, by fire from heaven, for it, so some -of the angels were sent down to hell for the same sin: But it is plain -the apostle does not here compare the angels and the Sodomites together, -as guilty of the same kind of sin, but as both are condemned to suffer -the vengeance of eternal fire, and are set forth as warnings to -presumptuous sinners. Therefore nothing more need be added under this -head; it is enough to say, that this opinion is contrary to the -spirituality of the nature of angels; though there are some ancient -writers, who, to give countenance thereunto, have supposed that the -angelic spirits were either united to some bodies, or that they assumed -them for this purpose; but this is equally absurd, and without any -countenance from scripture. Thus concerning the providence of God, as -exercised towards the angels that fell. We proceed, - -II. To consider providence, as conversant about the rest of the angels, -who retained their integrity. Concerning these it is said, - -1. That God established them in holiness and happiness. These two -privileges are always connected together. It is not said, that they were -brought into such a state, or, like man, recovered out of a fallen -state, for they are considered, as sinless, or holy angels; nor is it -supposed their holiness was increased, since that would be inconsistent -with its having been perfect before: That privilege therefore, which -providence conferred on them, was the confirming, or establishing them -in that state, in which they were created; which bears some resemblance -to that privilege, which man would have enjoyed, had he retained his -integrity, as he would not only have continued to be holy and happy, so -long as he remained innocent; but he would have been so confirmed in it, -that his fall would have been prevented: But of this, more in its proper -place. The angels, I say, had something like this, which we call the -grace of confirmation. - -Some have enquired whether this was the result of their yielding perfect -obedience for a time, while remaining in a state of probation, pursuant -to some covenant, not much unlike that which God made with innocent man; -and whether this privilege was the consequence of their fulfilling the -condition thereof. But this is to enter too far into things out of our -reach; nor is it much for our edification to determine it, though some -have asserted, without proving it, while others have supposed them to -have been confirmed, when first created, and that herein there was an -instance of discriminating grace among the angels; so that they, who -fell, were left to the mutability of their wills, whereas they, who -stood, had, at the same time, the grace of confirmation. - -I might here have been more particular, in considering what this -privilege imports, and how it renders the fall of those who are -confirmed impossible, and therefore it is a very considerable addition -to their happiness: But since we shall have occasion to speak of the -grace of confirmation, which man was given to expect in the first -covenant under a following answer, and the privileges that would have -attended it, had he stood, we shall add no more on that subject in this -place; but proceed to prove, that the angels are established and -confirmed in holiness and happiness. - -This may, in some measure, be argued, from their being called _elect -angels_, 1. Tim. v. 21. If _election_, when applied to men, imports the -purpose of God, to confer everlasting blessedness on those who are the -objects thereof, and so not only implies that they shall be saved, but -that their salvation shall be eternal; why may it not, when applied to -angels, infer the eternity of their holiness and happiness, and -consequently their being established therein? - -Again, this may be also argued, from their coming with Christ, when he -shall appear to judge the world; and the joining the saints and angels -together in one assembly in heaven: therefore, if the happiness of the -one be eternal, that of the other must be so likewise. It is also said, -expressly of the angels, that _they always behold the face of God_. And, -when we read of the destruction of the church’s enemies, the angels are -represented as observers of God’s righteous judgments; and then it is -added, that the punishment inflicted on those, who shall _drink of the -wine of the wrath of God_, shall be eternal, and this eternal punishment -will be _in the presence of the holy angels_, Rev. xiv. 10, 11. If -therefore the duration of the holiness and happiness of the angels, be -equal to that of the misery of God’s implacable enemies, as both are -said to be eternal, this evidently proves that the angels are -established in holiness and happiness. - -2. It is farther observed, that God employs all the angels, at his -pleasure, in the administration of his power, mercy, and justice. This -leads us to speak concerning the ministry of angels, which is either -extraordinary, or ordinary. Most of the instances which we have thereof, -especially in the Old Testament, were performed in an extraordinary -manner, and sometimes attended with their appearance in a human form, -assumed for that purpose: This may be briefly considered; and then we -shall enquire, whether, though their ministry be not visible, or -attended with those circumstances, as it formerly was, there are not -some other instances, in which the providence of God now employs them -for the good of his church. As to the former of these, we read that God -has sometimes sent them to supply his servants with necessary food, when -destitute thereof, and there was no ordinary way for their procuring it: -Thus an angel brought _a cake_, and _a cruse of water_, to Elijah, when -he was on his journey to Horeb, _the mount of God_, 1. Kings xix. 5-8. -And when Abraham’s servant was travelling to Mesopotamia, to bring a -wife from thence for Isaac, Abraham tells him, that _God would send his -angel before him_, Gen. xxi. 7. and so make his journey prosperous. - -Again, the angels have sometimes been sent to defend God’s people, and -to assure them of safety, when exposed to danger: Thus, when Jacob was -returning from Laban to his own country, and was apprehensive of the -danger that he was exposed to, from the resentment of his brother Esau, -it is said, that _the angels of God met him; and, when he saw them, he -said, This is God’s host_, Gen. xxxii. 1, 2. And when the prophet Elijah -was encompassed about by the Syrian army, sent on purpose to take him, -he was defended by an host of angels appearing under the emblem of -_horses_ and _chariots of fire round about him_, 2 Kings vi. 15-17. -Others, when persecuted, and, as it were, delivered over to death, have -been preserved, by the ministry of angels, as Daniel was, when cast into -the _lion’s den_, Dan. vi. 22. Others have been released from their -chains, and the prison doors opened by them; as Peter, and the rest of -the apostles were, Acts xii. 17. compared with chap. v. 19. - -Again, sometimes they have been employed to deliver messages, and give -the prophets an extraordinary intimation of future events; as the angel -Gabriel did to Daniel, Dan. viii. 16. And an angel was sent to -Zacharias, to foretel the birth of his son, _John the Baptist_, Luke i. -13. - -Moreover, the angels of God have sometimes been employed to give a check -to his enemies, when they have attempted any thing against his church: -Thus the angel met Balaam in the way, when he was riding to seek -inchantments against Israel, _his way_ being _perverse before God_, -Numb. xxii. 32. And another angel was sent, as a minister of God’s -justice, in bringing the pestilence on Israel, for David’s numbering the -people, who appeared _with his hand stretched out upon Jerusalem to -destroy it_, 2 Sam. xxiv. 16. and afterwards withdrew his hand, when God -told him, _It is enough, and_ that _it repented him of the evil_. And to -this we may add, that the angels shall be employed, at last, in -gathering together the elect, from the four winds, that they may appear -before Christ’s tribunal. These, and many other instances to the like -purpose, are mentioned, in scripture, to set forth the extraordinary -ministry of angels. - -There are also other instances, in which, though miracles are ceased, -the angels are employed to perform some works in the hand of providence -for God’s people: Thus there are some promises, which seem to be applied -to the church in all ages, of blessings, which should be conferred by -their ministry; as when it is said, _He shall give his angels charge -over thee, to keep thee in all thy ways; they shall bear thee up in -their hands, lest thou dash thy foot against a stone_, Psal. xci. 11, -12. which scripture, though it may have a particular reference to their -ministry to our Saviour, yet it seems to be applicable also to his -people; and that promise, _The angel of the Lord encampeth round about -them that fear him, and delivereth them_, Psal. xxxiv. 7. is applicable -to them in all ages, as well as that in which it is said, concerning the -ministry of angels to infants, that _in heaven their angels do always -behold the face of my Father, which is in heaven_, Matt. xviii. 10. - -Moreover, the ministry of angels to dying saints, who are, according to -what our Saviour says in the parable, _carried_, by them, _into -Abraham’s bosom_, Luke xvi. 22. is universally true of all saints. And -it is expressly said, with a peculiar application to the -gospel-dispensation, that the angels are _all ministring spirits sent -forth to minister for them who shall be heirs of salvation_, Heb. i. 14. -so that though their ministry, as to many circumstances thereof, differ -from what it was of old, there being nothing miraculous now attending -it, as formerly there was; yet it remains an undoubted truth, that they -are, and have been, in all ages, made use of, by the providence of God, -in the administration of his power, mercy, and justice. - -I shall conclude this head with a few cautions relating to this matter, -as this doctrine is not to be laid down without certain restrictions, or -limitations; therefore, - -1. We must take heed, notwithstanding what has been said concerning the -ministry of angels, that we don’t take occasion hereby to set aside the -immediate influence, or concern of the providence of God, for his -church; for whatever may be ascribed to angels, as second causes, our -principal regard must be to him, whose ministers they are; neither are -we to entertain the least thought, as though God had committed the -government of the world, or the church, to them; which the apostle -expressly denies, when he says, _Unto the angels hath he not put in -subjection the world to come_, Heb. ii. 5. therefore, - -2. The praise and glory of all their ministry is not to be ascribed to -them, but to him, who makes use of them; nor are we to pretend, at all -times, to determine, that this or that particular dispensation of -providence is by the immediate hand of God, and another by the ministry -of angels; since it is enough for us to say, that, though God does not -need their assistance, yet he sometimes sets forth the sovereignty of -his providence, and evinces his right to employ all his creatures at his -pleasure, as well as gives an additional instance of his care of his -churches, by employing them in extraordinary services for their good; -though we cannot, at all times, distinguish between what is done by the -immediate hand of God, and other things performed by their ministry. - -3. Whatever we assert, concerning the ministry of angels, we must take -heed that we do not regard them as objects of divine worship, or -exercise that dependence on, or give that glory to them, which is due to -God alone. Nor are we to suppose, that God employs them in those works -that are the effects of his supernatural or almighty power, in which he -deals with the hearts of his people, in a way more immediately conducive -to their conversion and salvation. - -Footnote 40: - - _Some think, that those expressions, which we find in scripture, that - speak of the_ devil, and his angels, _and the_ prince of devils, - _import as much; but this we pretend not to determine_. - -Footnote 41: - - _This was the opinion of most if the fathers, in the three first - centuries of the church, namely, Justin Martyr, Origen, Tertullian, - Clemens, Alexandrinus, Lactantius, Irenæus, Cyprian, and others. Some - of them appeared to have taken the hint thereof from some MS. of the - LXX translation, which rendered the words in Gen. vi. 2. instead of - the_ sons of God, the angels saw the daughters of men, &c. _This - translation being used by them, instead of the Hebrew text, which they - did not well understand; though others took it from a spurious and - fabulous writing, which they had in their hands, called_ Enoch, _or_, - the prophecy of Enoch, _or rather_, Liber, παρα εγρηγορων, de - Egregoris, _a barbarous Greek word, used to signify angels, and taken - from the character given them of watchers, in Daniel. Of this book, we - have some fragments now remaining, in which there is such a ridiculous - and fabulous account of this matter, as very much, herein exceeds the - apocryphal history of Tobit. It gives an account of a conspiracy among - the angels, relating to this matter; the manner of their entering into - it, their names, the year of the world, and place in which this - wickedness was committed, and other things, that are unworthy of a - grave historian; and, the reckoning it among those writings, that are - supposed to have a divine sanction, is little other than profaneness - and blasphemy. Some of the fathers, who refer to this book, pretend it - to be no other than apocryphal, and, had they counted it otherwise, - all would have reckoned it a burlesque upon scripture; therefore - Origen, who, on other occasions, seems to pay too great a deference to - it, when Celsus takes notice of it, as containing a banter on the - Christian religion, he is, on that occasion, obliged to reply to him, - that book was not in great reputation in the church,_ Vid. Orig. - contra Celsum, _Lib. V. And Jerom reckons it among the apocryphal - writings_, Vid. Hieronym. in Catal. Script. Eccles. _cap. 4. And - Augustin calls it not only apocryphal, but, as it deserves, fabulous._ - Vid. ejusd. de Civ. Dei. _Lib. XV. cap. 23._ - - - - - Quest XX. - - - QUEST. XX. _What was the providence of God toward man in the estate - wherein he was created?_ - - ANSW. The providence of God toward man, in the estate wherein he was - created, was, the placing him in paradise, appointing him to dress - it, giving him liberty to eat of the fruit of the earth, putting the - creatures under his dominion, and ordaining marriage for his help, - affording him communion with himself, instituting the Sabbath, - entering into a covenant of life with him, upon condition of - personal, perfect, and perpetual obedience; of which, the tree of - life was a pledge; and forbidding to eat of the tree of knowledge of - good and evil, upon the pain of death. - -In this answer, we have an account of the providence of God, as -respecting the _outward_, and the _spiritual_, concerns of man. - -I. As to what respects his outward estate, we have an account, - -1. Of God’s fixing the place of his abode, which was to be in paradise, -a very large and most delightful garden, of God’s own planting, an -_epitome_ of all the beauties of nature, which, as it were, presented to -his view the whole world in miniature; so that herein he might, without -travelling many miles, behold the most beautiful land-skip which the -world afforded, and partake of all the fruits, with which it was stored. -The whole world, indeed, was given him for a possession; but this was, -as it were, a store-house of its choicest fruits, and the peculiar seat -of his residence. - -We find the word _paradise_ used, in scripture, sometimes to signify a -delightful garden, and sometimes it is taken, in a metaphorical sense, -to signify _heaven_, Luke xxiii. 43. 2 Cor. xii. 4. Rev. ii. 7. by which -application thereof, we may conclude, that this earthly paradise, in -which man was placed, was a kind of type of the heavenly blessedness, -which, had he retained his integrity, he would have been possessed of, -and which they, who are saved by Christ, shall be brought to. - -Here we may take notice of the conjectures of some ancient and modern -writers concerning it, more especially as to what respects that part of -the world wherein it was situate; and whether it is now in being, or to -be found in any part of it, at this day. Many have given great scope to -their conception about the situation of paradise, and some conjectures -are so absurd, that they hardly deserve to be mentioned. As, - -(1.) Some have thought that it was situate in some place, superior to, -and remote from this globe of the earth, in which we live; but they have -not the least shadow of reason for this supposition, and nothing can be -more contrary to the account we have thereof in scripture. - -(2.) Others fancy, that there was really no such place, but that the -whole account we have thereof, in Gen. ii. is allegorical; thus Origen, -Philo, and some modern writers: but no one can justly suppose this, who -duly weighs the historical account we have of it, in scripture, with -that sobriety and impartiality that he ought; for, according to this -method of reasoning, we may turn any thing into an allegory, and so -never come to any determinate sense of scripture, but what the wild -fancies of men suggest. - -(3.) Others have supposed, that the whole world was one great garden, or -paradise, and that when man was placed therein, it was so described, to -signify the beauties of nature, before they were lost, by the curse -consequent on sin: But this cannot be true, because God first made man, -and then _planted this garden_, and afterwards _put him into it_; Gen. -ii. 8. and after the fall, he _drove him out of it_, chap. iii. 24. But, -passing by these groundless conjectures, something may be determined, -with more certainty, concerning the situation thereof, and more -agreeable to scripture; therefore, - -(4.) It was situate in Mesopotamia, near Babylon, to the north-east end -of the land of Canaan. This appears, - -_1st_, From the country adjacent to it, which is called Eden, out of -which the river that watered it is said to proceed, chap. ii. 10. This -country was afterwards known by the same name, and is elsewhere reckoned -among those that the king of Assyria had conquered, Isa. xxxvii. 12. - -_2dly_, Two of the rivers, that proceeded from Eden, which watered -paradise, were well known in after-ages, _viz._ Hiddekel, or Tigris, and -Euphrates, especially the latter, of which we often read in scripture; -and it is certain they were in Mesopotamia; therefore the garden of Eden -was there. And, as it was the finest plantation in the world, this was -one of the most pleasant climates therein, not situate too far -northward, so as to be frozen up in winter; nor too near the equator -south-ward, so as to be scorched with excessive heat in summer; this was -the place of man’s residence at first.[42] - -But if any are so curious in their enquiries, as to desire to know the -particular spot of ground in which it was; that is not to be determined. -For though the place where paradise was, must still be in being, as much -as any other part of the world; yet there are no remains of it, that can -give any satisfaction to the curiosity of men, with relation thereunto; -for it is certain, that it was soon destroyed as a garden, partly by the -flaming sword, or stream of fire, which was designed to guard the way of -the tree of life, that man might no more come to it; and thereby to -signify, that it ceased to be an ordinance, for his faith concerning the -way in which eternal life was to be obtained. And it is more than -probable, that this stream of fire, which is called a flaming sword, -destroyed, or burnt up, this garden; and, besides this, the curse of -God, by which the earth brought forth briars and thorns, affected this, -as well as other parts of the world; so that, by reason thereof, and for -want of culture, it soon lost its beauty, and so could not well be -distinguished from the barren wilderness. And to this let me add, that -since the flood, the face of the earth is so altered, that it is a vain -thing for travellers to search for any traces thereof, or to pretend to -determine, within a few miles, the place where it was. - -Having considered the place of man’s abode, to wit, paradise, we have, - -2. An account of his secular employment therein. He was appointed to -dress, or manure it; from whence we may take occasion to observe, that a -secular employment is not inconsistent with perfect holiness, or a -person’s enjoying communion with God, and that blessedness which arises -from it: but, on the other hand, it may be reckoned an advantage, -inasmuch as it is a preservative against idleness, and those temptations -that oftentimes attend it. Notwithstanding, though man was employed in -this work, it was performed without that labour, fatigue, and -uneasiness, which now attends it, or those disappointments, and -perplexities, which men are now exposed to, whose secular callings are a -relief against poverty, and a necessary means for their comfortable -subsistence in the world, which had not man fell, would not have been -attended with those inconveniences that now they are, as the consequence -of that curse, which sin brought with it; as it is said, _In the sweat -of thy face shalt thou eat bread_, Gen. iii. 19. - -3. We have a farther account of the provision that providence made for -man’s subsistence; the great variety of fruits, which the earth -produced, were given him for food, the tree of knowledge of good and -evil only excepted. From whence we may observe, the difference between -the condition of man in paradise, and that of the saints in heaven, in -which the bodies of men shall be supported, without food, when changed -and adapted to such a way of living, as is inconsistent with this -present state; which seems to be the meaning of that expression of the -apostle, _Meats for the belly, and the belly for meats; but God shall -destroy both it and them_, 1 Cor. vi. 13. - -Here we may take occasion to enquire, whether the fruits of the earth -were the only food which man lived on, not only before the fall, but in -several following ages? or, whether flesh was eaten before the flood? It -seems most agreeable to the dictates of nature, to suppose, that he -would never have found out such an expedient, as killing the beasts, and -eating their flesh to subsist him, had he not received an express -direction to do it from God, which rendered it a duty. And we have a -particular intimation of this grant given to Noah, after the deluge, -when God says, _Every moving thing that liveth_, namely, every clean -beast, _shall be meat for you_, Gen. ix. 3. from whence some conclude, -that there was no flesh eaten before this; and that the distinction, -which we read of, concerning clean and unclean beasts, which Noah -brought with him into the ark, respected either such as were fit or -unfit for sacrifice; or the clean beasts were such as God afterwards -designed for food; and therefore there is a kind of prolepsis in their -being called clean at that time. - -The principal reason that induces some to suppose this, is, because we -read, in the scripture but now mentioned, that when God directed Noah, -and his posterity, to eat flesh, and considered this as a peculiar gift -of providence, he said, _Even as the green herb have I given you all -things_; that is, as when I created man at first, _I gave him every herb -bearing seed, which is upon the face of all the earth, and every tree, -in the which is the fruit of a tree yielding seed, that it should be to -him for meat_; but now _have I given you all things_, Gen. i. 29. that -is, have made a considerable addition to your food by giving you a -liberty to feed on flesh; where the manner of expression seems to -intimate, that, in this respect, man’s food differed from what it was -before. This conjecture, for that is the most that I can call it, seems, -to me, to have equal, if not greater, probability in it, than the -contrary, which is the commonly received opinion relating hereunto; and, -if it be true, then we may observe, if we compare the food, by which man -subsisted, with the length of his life, in the first ages of the world, -that the most simple diet is the most wholesome; when men become slaves -to their appetites, and pamper themselves with variety of meats, they -do, as it were, dig their own graves, and render their lives shorter, -than they would be, according to the common course of nature. - -If it be objected to this, that man’s not feeding on flesh, was such a -diminution of his happiness, that it seems inconsistent with a state of -innocency. To this it may be answered, that for man to feed on what the -earth produced, was no mortification or unhappiness, to him; especially -if it were, by a peculiar blessing of providence, adapted to, as well as -designed for his nourishment, as being his only food; in which case none -of those consequences would ensue, which would now attend a person’s -being wholly confined thereto. If this way of living was so far from -destroying, or weakening the constitution of men, that it tended, by the -peculiar blessing of God, not only to nourish, but to maintain health, -and was medicinal, as well as nourishing, and so conducive to long life; -and if the fruits of the earth, before that alteration, which they might -probably sustain by the deluge, or, at least, before the curse of God -was brought upon the earth by man’s sin, differed vastly from what they -now are, both as to the pleasantness of their taste, and their virtue to -nourish; if these things are supposed, it cannot be reckoned any degree -of unhappiness, though man, at this time, might have no other food, but -what the earth produced: But this I reckon among the number of those -probable conjectures, concerning which it is not very material to -determine, whether they are true or false. - -4. God gave man dominion over all creatures in this world, or, as it is -expressed, he _put them under his feet_, Psal. viii. 6. which not only -argues a superiority of nature, but a propriety in, and liberty to use -them, to the glory of God, and his own advantage. No creature was in -itself a snare to him, or a necessary occasion of sin; for as the -creature at first, to use the Apostles phrase, was not liable to _the -bondage of corruption_, so it was not _subject to vanity_, Rom. viii. -20, 21. by an inclination that he had in his nature to abuse it. And as -for those creatures which are now formidable to man, as the lion, the -tyger, &c. these, as it is more than probable, had not that fierceness -in their nature, before the fall of man, and the curse consequent -thereupon, so that our first parents could make as much use of them, and -had them as much under their command, as we have the tamest creatures. -And it is not improbable, that they did not prey upon, and devour one -another, as now they do, since providence provided the produce of the -earth _for their food_, Gen. i. 30. and therefore, by a natural -instinct, they sought it only from thence; so that the beasts devouring -one another, as well as their being injurious to man, is a standing mark -of the curse of God, which was consequent on sin. - -We read of a time in which the church is given to expect, that _the wolf -and the lamb shall feed together, and the lion shall eat straw like the -bullock, and dust shall be the serpent’s meat; they shall not hurt, nor -destroy, in all God’s holy mountain_, Isa. lxv. 25. which, if it shall -be literally accomplished, is an intimation that it was so at first, as -it contains a prediction of the restoring of this part of nature, in -some respects, to its first estate. But, supposing it only to be a -metaphorical description of the church’s happy state in future ages; the -prophet’s using this metaphor, argues the possibility of the thing’s -being literally true, and that it is a consequence of man’s fallen state -that it is not so now, therefore it is probable, that it was otherwise -at first. Such conjectures as these may be excused, if we don’t pretend -them to be articles of faith, nor think it worth our while to contend -with those who deny them. - -5. It is farther observed, that God ordained marriage for man’s help, -and that not only in what concerns the conveniences of this life, but as -a means to promote his spiritual welfare, as such a nearness of relation -lays the strongest obligations to it; and also that the world might be -increased, without any sinful expedient conducive thereunto; and herein -there was a standing precedent to be observed by mankind, in all -succeeding ages, that hereby the unlawfulness of polygamy, and other -violations of the seventh commandment, might evidently appear[43]. - -II. We proceed to consider the providence of God, as conversant about -man’s spiritual concerns, and that in three respects, namely, in -granting him communion with himself, in instituting the Sabbath, and -entering into a covenant of life with him. - -1. Man, in the estate in which he was created, was favoured with -communion with God: This supposes a state of friendship, and is opposed -to estrangement, separation, or alienation from him; and, as the result -hereof, - -(1.) God was pleased to manifest his glory to him, and that not only in -an objective way, or barely by giving him a conviction, that he is a God -of infinite perfection, which a person may have, who is destitute of -communion with him: but he displayed his perfections in such a manner to -him, so as to let him see his interest therein, and that, as long as he -retained his integrity, they were engaged to make him happy. - -(2.) This communion was attended with access to God, without fear, and a -great delight in his presence; for man, being without guilt, was not -afraid to draw nigh to God; and, being without spot, as made after his -image, he had no shame, or confusion of face, when standing before him, -as a holy, sin-hating God. - -(3.) It consisted in his being made partaker of those divine influences, -whereby he was excited to put forth acts of holy obedience to, and love -and delight in him, which were a spring and fountain of spiritual joy. - -Nevertheless, though this communion was perfect in its kind, as -agreeable to the state in which he was at first, yet it was not so -perfect, as to degree, as it would have been, had he continued in his -integrity, till he was possessed of those blessings, which would have -been the consequence thereof; for then the soul would have been more -enlarged, and made receptive of greater degrees of communion, which he -would have enjoyed in heaven. He was, indeed, at first, in a holy and -happy state, yet he was not in heaven, and, though he enjoyed God, it -was in ordinances, and not in an immediate way, and accordingly it was -necessary for him constantly to address himself to him, for the -maintenance of that spiritual life, which he had received, together with -his being; and this was not inconsistent with a state of innocency, any -more than the maintenance of our natural lives, by the use of proper -food, is inconsistent with health, or argues an infirm, or sickly -constitution, or any need of medicine to recover it; yet our lives would -be more confirmed, and, if we may so express it, less precarious, if God -had ordained that they should have been supported without these means. - -This may serve to illustrate the difference that there is between the -happiness that the saints enjoy, in God’s immediate presence in heaven, -and that which is expected, as the result of our daily access to him, in -ordinances, wherein we hope for some farther degree of communion with -him; the former of these man would have attended to, had he stood; the -latter contained in it, that state in which he was in innocency: but -inasmuch as there can be no communion with God, but what has a -proportionable degree of delight and pleasure attending it; this our -first parents may be said to have experienced, which contributed to the -happiness of that state in which they were, though this joy was not so -complete, as that is which they are possessed of, who have not only an -assurance of the impossibility of losing that communion, which they have -with God at present, but are arrived to a state of perfect blessedness. - -2. God sanctified and instituted the Sabbath for man’s more immediate -access to him, and, that he might express his gratitude for the -blessings he was made partaker of, and might have a recess from that -secular employment, which, as was before observed, he was engaged in. -This was therefore a great privilege; and, indeed, the Sabbath was a -pledge, or shadow, of an everlasting Sabbath, which he would have -enjoyed in heaven, had he not forfeited, and lost it, by his fall. But -we shall have occasion to speak more particularly to this head under the -fourth commandment;[44] and therefore all that we shall add, at present, -is, that the Sabbath was instituted as a day of rest for man, even while -he remained in a state of innocency. This appears from its being blessed -and sanctified, upon the occasion of God’s resting from his work of -creation; therefore it was, at that time, set apart to be observed by -him. - -_Object. 1._ It is objected, that it might then be sanctified with this -view, that man should observe it after his fall, or, in particular, at -that time when the observation of it was enjoined. - -_Answ._ To this it may be replied, that there never was any ordinance -instituted, but what was designed to be observed by man, immediately -after the institution thereof. Now the sanctification of the Sabbath -imports as much as its institution, or setting apart for a holy use; -therefore we cannot but suppose, that God designed that it should be -observed by man in innocency. - -_Object. 2._ It is farther objected, that it is inconsistent with the -happy state, in which man was created, for God to appoint a day of rest -for him, to be then observed; for rest supposes labour, and therefore is -more agreeable to that state into which he brought himself by sin, when, -by the sweat of his brow, he was to eat bread. - -_Answ._ Though it is true, man, in innocency, was not exposed to that -uneasiness and fatigue that attended his employment after his fall, -neither was the work he was engaged in a burthen to him, so as that he -needed a day of rest to give him ease, in that respect; yet a cessation -from a secular employment, attended with a more immediate access to God -in his holy institutions, wherein he might hope for a greater degree of -communion with him, was not inconsistent with that degree of holiness -and happiness, in which he was created, which, as was before observed, -was short of the heavenly blessedness; so that, though heaven is a -state, in which the saints enjoy an everlasting Sabbath, it does not -follow that man, how happy soever he was in paradise, was so far -favoured therein, as that a day of rest was inconsistent with that -state. - -3. We shall proceed to enquire how the providence of God had a more -immediate reference to the spiritual or eternal happiness of man, in -that he entered into a covenant of life with him, under which head we -are to consider the personal concerns of our first parents therein.[45] - -(1.) The dispensation they were under was that of a covenant. This is -allowed by most, who acknowledge the imputation of Adam’s sin, and the -universal corruption of nature, as consequent thereupon. And some call -it, a _covenant of innocency_, inasmuch as it was made with man while he -was in a state of innocency; others call it, a _covenant of works_, -because perfect obedience was enjoined, as the condition of it, and so -it is opposed to the covenant of grace, as there was no provision made -therein for any display of grace, as there is in that covenant which we -are now under; but, in this answer, it is called the _covenant of life_, -as having respect to the blessings promised therein. - -It may seem indifferent to some, whether it ought to be termed a -covenant, or a law of innocency; and, indeed, we would not contend about -the use of a word, if many did not design, by what they say, concerning -its being a law, and not properly a covenant, to prepare the way for the -denial of the imputation of Adam’s sin; or did not, at the same time, -consider him as no other than the natural head of his posterity, which, -if it were to be allowed, would effectually overthrow the doctrine of -original sin, as contained in some following answers. Therefore we must -endeavour to prove that man was not barely under a law, but a covenant -of works; and, that we may proceed with more clearness, we shall premise -some things, in general, concerning the difference between a law and a -covenant. - -A law is the revealed will of a sovereign, in which a debt of obedience -is demanded, and a punishment threatened, in proportion to the nature of -the offence, in case of disobedience. And here we must consider, that as -a subject is bound to obey a law; so he cannot justly be deprived of -that which he has a natural right to, but in case of disobedience; -therefore obedience to a law gives him a right to impunity, but nothing -more than this; whereas a covenant gives a person a right, upon his -fulfilling the conditions thereof, to all those privileges, which are -stipulated, or promised therein. This may be illustrated, by considering -it as applied to human forms of government, in which it is supposed that -every subject is possessed of some things, which he has a natural or -political right to, which he cannot justly be deprived of, unless he -forfeit them by violating the law, which, as a subject, he was obliged -to obey; therefore, though his obedience give him a right to impunity, -or to the undisturbed possession of his life and estate, yet this does -not entitle him to any privilege, which he had no natural right to. A -king is not obliged to advance a subject to great honours, because he -has not forfeited his life and estate by rebellion: but in case he had -promised him, as an act of favour, that he would confer such honours -upon him, upon condition of his yielding obedience in some particular -instances, then he would have a right to them, not as yielding obedience -to a law, but as fulfilling the conditions of a covenant. - -This may be farther illustrated, by considering the case of -Mephibosheth. He had a natural and legal right to his life and estate, -which descended to him from his father Jonathan, because he behaved -himself peaceably, and had not rebelled against David; but this did not -entitle him to those special favours which David conferred upon him, -such as _eating bread at his table continually_, 2 Sam. ix. 13. for -those were the result of a covenant between David and Jonathan; in which -David promised, that he would shew kindness to his house after him. Now, -to apply this to our present case, if we consider our first parents only -as under a law, their perfect obedience to it, it is true, would have -given them a right to impunity, since punishment supposes a crime; -therefore God could not, consistently with his perfections, have -punished them, had they not rebelled against him. I do not say, that God -could not, in consistency with his perfections, have taken away the -blessings that he conferred upon them, as creatures, in a way of -sovereignty, but this he could not do as a judge; so that man would have -been entirely exempted from punishment, as long as he had stood. But -this would not, in the least, have entitled him to any superadded -happiness, unless there had been a promise made, which gave him ground -to expect it, in case he yielded obedience; and if there were, then that -dispensation, which before contained the form of a law, having this -circumstance added to it, would afterwards contain the form of a -covenant, and so give him a right to that super-added happiness promised -therein, according to the tenor of that covenant. Therefore, if we can -prove (which we shall endeavour to do, before we dismiss this subject) -not only that man was obliged to yield perfect obedience, as being under -a law; but that he was given to expect a super-added happiness, -consisting either in the grace of confirmation in his present state, or -in the heavenly blessedness; then it will follow, that he would have had -a right to it, in case of yielding that obedience, according to the -tenor of this dispensation, as containing in it the nature of a -covenant. - -This I apprehend to be the just difference between a law and a covenant, -as applicable to this present argument, and consequently must conclude, -that the dispensation man was under, contained both the ideas of a law -and a covenant: his relation to God, as a creature, obliged him to yield -perfect obedience to the divine will, as containing the form of a law; -and this perfect obedience, had it been performed, would have given him -a right to the heavenly blessedness, by virtue of that promise, which -God was pleased to give to man in this dispensation, as it contained in -it the nature of a covenant. And this will farther appear, when we -consider, - -(2.) The blessing promised in this covenant, namely, life. This, in -scripture, is used sometimes to signify temporal, and, at other times, -spiritual and eternal blessings: we have both these senses joined -together in the apostle’s words, where we read of _the life that now is, -and that which is to come_, 1 Tim. iv. 8. Moreover, sometimes life and -blessing, or blessedness, are put together, and opposed to death, as -containing in it all the ingredients of evil, Deut. xxx. 19. in which -scripture, when Moses exhorts them to choose life, he doth not barely -intend a natural life, or outward blessings, for these there is no one -but chooses, whereas many are hardly persuaded to make choice of -spiritual life. - -In this head we are upon, we consider life, as including in it, both -spiritual and eternal blessedness; so it is to be understood, when our -Saviour says, _Strait is the gate, and narrow is the way, which leadeth -unto life_; Matt. vii. 14. and elsewhere, _If thou wilt enter into life, -keep the commandments_, chap. xix. 17. We must therefore conclude, that -Adam having such a promise as this made to him, upon condition of -perfect obedience, he was given to expect some privileges, which he was -not then possessed of, which included in them the enjoyment of the -heavenly blessedness; therefore this dispensation, that he was under, -may well be called a covenant of life. - -But, since this is so necessary a subject to be insisted on, we shall -offer some arguments to prove it. Some have thought that it might be -proved from Hos. vi. 7. which they choose to render, _They, like Adam, -have transgressed the covenant_; from whence they conclude, that Adam -was under a covenant; and so they suppose that the word Adam is taken -for the proper name of our first parent, as it is probable it is -elsewhere, _viz._ when Job says, _If I covered my transgressions, as -Adam_, Job xxxi. 33. alluding to those trifling excuses which Adam made, -to palliate his sin, immediately after his fall, Gen. iii. 12. And there -are some expositors who conclude, that this is no improbable sense of -this text:[46] yet I would not lay much stress on it; because the words -may be rendered as they are in our translation, _They, like men_, &c. -_q. d._ according to the custom of vain man, they have _transgressed the -covenant_; or, they are no better than the rest of mankind, who are -disposed to break covenant with God. In the same sense the apostle uses -the words, when reproving the Corinthians, he says, _Are ye not carnal, -and walk as men_, 1 Cor. iii. 3. - -Therefore, passing this by, let us enquire, whether it may not, in some -measure, be proved from that scripture, which is often brought for this -purpose, _In the day thou eatest thereof, thou shalt surely die_, Gen. -ii. 17. from whence it is argued, that, if man had retained his -integrity, he would have been made partaker of the heavenly blessedness. -Many, indeed, are so far from thinking this an argument to prove this -matter, that they bring it as an objection against it, as though God had -given man hereby to understand, that he was not, pursuant to the nature -of a covenant, to expect any farther degree of happiness than what he -was already possessed of; but, agreeably to the sanction of a law, death -was to be inflicted, in case of disobedience; and life, that is, the -state in which he was created, should be continued, as long as he -retained his integrity. As when a legislator threatens his subjects with -death, in case they are guilty of rebellion, nothing can be inferred -from thence, but that, if they do not rebel, they shall be continued in -the quiet possession of what they had a natural right to, as subjects, -and not that they should be advanced to a higher degree of dignity. This -sense of the text, indeed, enervates the force of the argument, taken -from it, to prove, that man was under a covenant. But yet I would not -wholly give it up, as containing in it nothing to support the argument -we are defending. For this threatening was denounced, not only to -signify God’s will to punish sin, or the certain event that should -follow upon it, but as a motive to obedience; and therefore it includes -in it a promise of life, in case he retained his integrity. - -The question therefore is; what is meant by this life? or, whether it -has any respect to the heavenly blessedness? In answer to which, I see -no reason to conclude but that it has; since that is so often understood -by the word _life_ in scripture: thus it is said, _Hear and your soul -shall live_, Isa. lv. 3. and, _If thou wilt enter into life, keep the -commandments_, Matt. xix. 17, and in many other places; therefore why -should not _life_, in this place, be taken in the same sense? So, on the -other hand, when death is threatened, in several scriptures it implies a -privation of the heavenly blessedness, and not barely a loss of those -blessings, which we are actually possessed of. - -Moreover, Adam could not but know God to be the Fountain of blessedness, -otherwise he would have been very defective in knowledge; and, when he -looked into himself, he would find that he was capable of a greater -degree of blessedness, than he did at present enjoy, and (which was yet -more) he had a desire thereof implanted in his very nature. Now what can -be inferred from hence, but that he would conclude that God, who gave -him these enlarged desires, after some farther degree of happiness -arising from communion with him, would give him to expect it, in case he -retained that holiness, which was implanted in his nature? - -But, that it may farther appear that our first parents were given to -expect a greater degree of happiness, and consequently that the -dispensation, that they were under, was properly federal, let it be -considered; that the advantages which Christ came into the world to -procure for his people, which are promised to them, in the second -covenant, are, for substance,[47] the same with those which man would -have enjoyed, had he not fallen; for _he came to seek and to save that -which was lost_, and to procure the recovery of forfeited blessings. But -Christ came into the world to purchase eternal life for them; therefore -this would have been enjoyed, if there had been no need of purchasing -it, _viz._ if man had retained his integrity. - -The apostle, speaking of the end of Christ’s coming into the world, -observes, Gal. iii. 13, 14. not only, that it was to _redeem us from the -curse_, or the condemning sentence _of the law_, but that his redeemed -ones might be made partakers of the _blessing of Abraham_, which was a -very comprehensive one, including in it, that God would be _his God, his -shield, and exceeding great reward_, Gen. xvii. 7. compared with chap. -xv. 1. and the same apostle elsewhere speaks of Christ’s having -_redeemed them that were under the law_, that is, the curse of the -violated law, or covenant, _that we might receive the adoption of sons_, -Gal. iv. 4, 5. that is, that we might be made partakers of all the -privileges of God’s children, which certainly include in them eternal -life. - -Again, there is another scripture that farther supports this argument, -taken from Rom. viii. 3, 4. _What the law could not do, in that it was -weak through the flesh, God sending his own Son in the likeness of -sinful flesh, and, for sin, condemned sin in the flesh, that the -righteousness of the law might be fulfilled in us_; which is as though -he should say, according to the tenor of the first covenant, eternal -life was not to be expected, since it was become weak, or could not give -it, because man could not yield perfect obedience, which was the -condition thereof: But God’s sending his own Son to perform this -obedience for us, was an expedient for our attaining that life, which we -could not otherwise have enjoyed. This seems to be the general scope and -design of the apostle in this text; and it is agreeable to the sense of -many other scriptures, that speak of the advantages that believers -attain by Christ’s death, as compared with the disadvantages which man -sustained by Adam’s fall; therefore it follows, that, had Adam stood, -he, and all his posterity, would have attained eternal life. - -Thus we have endeavoured to prove, that God entered into covenant with -Adam, inasmuch as he was given to expect, that, if he had yielded -perfect obedience, he should have been possessed of the heavenly -blessedness. But supposing this be not allowed of, and the arguments -brought to prove it are reckoned inconclusive, it would be sufficient to -our present purpose, and would argue the dispensation that Adam was -under to be that of a covenant, if God had only promised him the grace -of confirmation, and not to transplant him from the earthly to the -heavenly paradise; for such a privilege as this, which would have -rendered his fall impossible, would have contained so advantageous a -circumstance attending the state in which he was, as would have plainly -proved the dispensation he was under to be federal. Therefore, before we -dismiss this head, we shall endeavour to make that appear, and consider, - -1. That to be confirmed in a state of holiness and happiness, was -necessary to render that state of blessedness, in which he was created -compleat; for whatever advantages he was possessed of, it would have -been a great allay to them to consider, that it was possible for him to -lose them, or through any act of inadvertency, in complying with a -temptation to fall, and ruin himself for ever. If the saints in heaven, -who are advanced to a greater degree of blessedness, were not confirmed -in it; if it was possible for them to lose, or fall from it, it would -render their joy incomplete; much more would the happiness of Adam have -been so, if he had been to have continued for ever; without this -privilege. - -2. If he had not had ground to expect the grace of confirmation in -holiness and happiness, upon his yielding perfect obedience, then this -perfect obedience, could not, in any respect, in propriety of speaking, -be said to have been conditional, unless you suppose it a condition of -the blessings which he was then possessed of; which seems not so -agreeable to the idea contained in the word _condition_, which is -considered as a motive to excite obedience, taken from some blessing, -which would be consequent thereupon. But, if this be not allowed to have -sufficient weight in it, let me add, - -3. That it is agreeable to, and tends very much to advance the glory of -the divine goodness, for God not to leave an innocent creature in a -state of perpetual uncertainty, as to the continuance of his holiness -and happiness; which he would have done, had he not promised him the -grace of confirmation, whereby he would, by his immediate interposure, -have prevented every thing that might have occasioned his fall. - -4. This may be farther argued, from the method of God’s dealing with -other sinless creatures, whom he designed to make completely blessed, -and so monuments of his abundant goodness. Thus he dealt with the holy -angels, and thus he will deal with his saints, in another world; the -former are, the other shall be, when arrived there, confirmed in -holiness and happiness; and why should we suppose, that the goodness of -God should be less glorified towards man at first, had he retained his -integrity? Moreover, this will farther appear, if we consider, - -5. That the dispensation of providence, which Adam was under, seems to -carry in it the nature of a state of probation. If he was a probationer, -it must either be for the heavenly glory, or, at least, for a farther -degree of happiness, containing in it this grace of confirmation, which -is the least that can be supposed, if there were any promise given him; -and, if all other dispensations of providence, towards man, contain so -many great and precious promises in them, as it is certain they do; can -we suppose that man, in his state of innocency, had no promise given -him? And, if he had, then I cannot but conclude, that God entered into -covenant with him, which was the thing to be proved. - -_Object. 1._ The apostle, in some of the scriptures but now referred to, -calls the dispensation, that Adam was under, _a law_; therefore we have -no ground to call it a covenant. - -_Answ._ It is true, it is often called a _law_; but let it be -considered, that it had two ideas included in it, which are not opposite -to, or inconsistent with each other, namely, that of a law, and a -covenant. As man was under a natural and indispensable obligation to -yield perfect obedience, and was liable to eternal death, in case of -disobedience, it had in it the form and sanction of a law; and this is -not inconsistent with any thing that has been before suggested, in which -we have endeavoured to maintain, that, besides this, there was something -added to it that contained the nature of a covenant, which is all that -we pretend to prove; and therefore the dispensation may justly take its -denomination from one or the other idea, provided, when one is -mentioned, the other be not excluded. If we call it a law, it was such a -law, as had a promise of super-added blessedness annexed to it; or if -we, on the other hand, call it a covenant, it had, notwithstanding, the -obligation of a law, since it was made with a subject, who was bound, -without regard to his arbitrary choice in this matter, to fulfil the -demands thereof. - -_Object. 2._ It is farther objected, against what has been said -concerning man’s having a promise of the heavenly blessedness given him, -upon condition of obedience, that this is a privilege peculiarly adapted -to the gospel-dispensation; and that our Saviour was the first that made -it known to the world, as the apostle says, that _life and immortality -is brought to light through the gospel, and made manifest, by the -appearing of our Saviour Jesus Christ_, 2 Tim. i. 10. and therefore it -was not made known by the law, and consequently there was no promise -thereof made to Adam in innocency; and the apostle says elsewhere, that -_the way into the holiest of all_, that is, into heaven, _was not yet -made manifest, while the first tabernacle was yet standing_, till Christ -came, _who obtained eternal redemption for us_, Heb. ix. 8, 11, 12. From -whence they argue, that we have no reason to conclude that Adam had any -promise, or expectation, founded thereon, of the heavenly blessedness; -and consequently the argument taken from thence to prove, that the -dispensation he was under, was that of a covenant, is not conclusive. - -_Answ._ It seems very strange, that any should infer, from the -scriptures mentioned in the objection, that eternal life was altogether -unknown in the world till Christ came into it, inasmuch as the meaning -of those scriptures is plainly this: in the former of them, when the -apostle speaks of _life and immortality as brought to light by the -gospel_, nothing else can be intended, but that this is more fully -revealed by the gospel, than it was before; or, that Christ revealed -this as a purchased possession, in which respect it could not be -revealed before. And, if this be opposed to the revelation given to Adam -of life and immortality, in the first covenant; it may be -notwithstanding, distinguished from it: for though the heavenly -blessedness was contained therein: yet it was not considered, as -including in it the idea of salvation, as it does to us when revealed in -the gospel. - -As to the latter of those scriptures, concerning _the way into the -holiest of all_, that is, into heaven, _not being made manifest while -the first tabernacle was yet standing_, the meaning thereof is, that the -way of our redemption, by Jesus Christ, was not so clearly revealed, or -with those circumstances of glory under the ceremonial law, as it is by -the gospel; or, at least, whatever discoveries were made thereof, yet -the promises had not their full accomplishment, till Christ came and -erected the gospel-dispensation; this, therefore, doth not, in the -least, militate against the argument we are maintaining. Thus concerning -the blessing promised in this covenant, namely, life, by which it -farther appears to be a federal dispensation. - -(3.) We are now to consider the condition of man’s obtaining this -blessing, which, as it is expressed in this answer, was personal, -perfect, and perpetual obedience. - -1. He was obliged to perform obedience, which was agreeable to his -character, as a subject, and thereby to own the sovereignty of his -Creator, and Lawgiver, and the equity of his law, and his right to -govern him, according to it, which obligation was natural, necessary, -and indispensible. - -2. This obedience was to be personal, that is, not performed by any -other in his behalf, and imputed to him, as his obedience was to be -imputed to all his posterity; and therefore, in that respect, it would -not have been personal, as applied to them; but as the obedience of -Christ is imputed to us in the second covenant. - -3. It was to be perfect, without the least defect, and that both in -heart and life. He was obliged to do every thing that God required, as -well as abstain from every thing that he forbade him; therefore we are -not to suppose, that it was only his eating the forbidden fruit that -would ruin him, though that was the particular sin by which he fell; -since his doing any other thing, that was in itself sinful, or his -neglecting any thing that was required, would equally have occasioned -his fall. - -But since we are considering man’s obligation to yield obedience to the -divine law, it follows from hence, that it was necessary that there -should be an intimation given of the rule, or matter of his obedience, -and consequently that the law of God should be made known to him; for it -is absolutely necessary, not only that a law should be enacted, but -promulgated, before the subject is bound to obey it. Now the law of God -was made known to man two ways, agreeable to the twofold distinction -thereof. - -_1st_, The law of nature was written on his heart, in which the wisdom -of God did as much discover itself, as in the subject matter of this -law. In this respect, the whole law of nature might be said to be made -known to him at once; the knowledge of which was communicated to him, -with the powers and faculties of his soul, and was, as it were, -instamped on his nature; so that he might as well plead, that he was not -an intelligent creature, as that he was destitute of the knowledge of -this law. - -_2dly_, As there were, besides this, several other positive laws, that -man was obliged to yield obedience to, though these could not, properly -speaking, be said to be written on his heart; yet he had the knowledge -hereof communicated to him. Whether this was done all at once, or at -various times, it is not for us to determine; however, this we must -conclude, that these positive laws could not be known in a way of -reasoning, as the law of nature might. But, since we have sufficient -ground to conclude, that God was pleased, in different ways and times, -to communicate his mind and will to man, we are not to suppose that he -was destitute of the knowledge of all those positive laws, that he was -obliged to obey. - -What the number of these laws was, we know not; but, as there have been, -in all ages, various positive laws relating to instituted worship, -doubtless, Adam had many such laws revealed to him though not mentioned -in scripture. This I cannot but observe, because some persons use such -modes of speaking about this matter, as though there were no other -positive law, that man was obliged to obey but that of his not eating of -the tree of knowledge of good and evil, or, together with it, that which -related to the observation of the sabbath.[48] - -4. The obedience, which man was to perform, was to be perpetual; by -which we are not to understand, that it was to be performed to eternity, -under the notion of a condition of the covenant, though it certainly -was, as this covenant contained in it the obligation of a law. The -reason of this is very obvious; for, when any thing is performed, as a -condition of obtaining a subsequent blessing it is supposed that this -blessing is not to be conferred till the condition is performed. But -that is inconsistent with the eternal duration of this obedience, on the -performance whereof the heavenly blessedness was to be conferred; and -therefore, though divines often use the word _perpetual_, when treating -on this subject, it must be understood with this limitation, that man -was to obey, without any interruption or defect, so long as he remained -in a state of probation; and this obedience had a peculiar reference to -the dispensation, as it was federal: but, when this state of trial was -over, and the blessing, promised on this condition, conferred, then, -though the same obedience was to be performed to eternity, it would not -be considered as the condition of a covenant, but as the obligation of a -law. And this leads us to enquire, - -Whether we may not, with some degree of probability, without being -guilty of a sinful curiosity, determine any thing relating to the time -of man’s continuance in a state of trial, before the blessing promised, -at least, that part of it, which consisted in the grace of confirmation, -would have been conferred upon him. Though I would not enter into any -subject that is over-curious, or pretend to determine that which is -altogether uncertain, yet, I think this is not to be reckoned so, -especially if we be not too peremptory, or exceed the bounds of modesty, -in what respects this matter. All that I shall say, concerning it, is, -that it seems very probable that our first parents would have continued -no longer in this state of probation, but would have attained the grace -of confirmation, which is a considerable circumstance in the blessing -promised in this covenant, as soon as they had children arrived to an -age capable of obeying, or sinning, themselves, which, how long that -would have been, it is a vain thing to pretend to determine. - -The reason why divines suppose, that Adam’s state of probation would -have continued no longer, is, because these children must then either be -supposed to have been confirmed in that state of holiness and happiness, -in which they were or not. If they had been confirmed therein, then they -would have attained the blessings of this covenant, before Adam had -fulfilled the condition thereof. If they had not been confirmed, then it -was possible for them to have fallen, and yet for him to have stood; and -so his performing the condition of the covenant, would not have procured -the blessing thereof for them, which is contrary to the tenor thereof. -When our first parents would have been removed from paradise to heaven, -and so have attained the perfection of the blessings contained in this -covenant, it would be a vain, presumptuous, and unprofitable thing to -enquire into. - -(4.) The last thing observed, in this answer, is what some call the -seals annexed to this covenant, as an ordinance designed to confirm -their faith therein; and these were the two trees mentioned in Gen. ii. -of which the tree of life was more properly called a seal, than the tree -of knowledge of good and evil. - -1. Concerning the tree of life, several things may be observed, - -_1st_, It was a single tree, not a _species_ of trees, bearing one sort -of fruit, as some suppose: This is evident, because it is expressly -said, that it was planted _in the midst of the garden_, Gen. ii. 9. - -_2dly_, The fruit thereof is said, in the same scripture, to _be -pleasant to the sight, and good for food_, as well as that of other -trees, which were ordained for the same purpose. It is a vain thing to -enquire what sort of fruit it was; and it is better to confess our -ignorance hereof, than to pretend to be wise above what is written. - -_3dly_, It is called the tree of life. Some suppose, that the principal, -if not the only reason, of its being so called, was, because it was -ordained to preserve man’s natural life, or prevent any decay of nature; -or to restore it, if it were in the least impaired, to its former -vigour. And accordingly they suppose, that, though man was made -immortal, yet some things might have happened to him, which would have -had a tendency to impair his health, in some degree, and weaken and -destroy the temperament of his body, by which means death would -gradually, according to the course of nature, be brought upon him: But, -as a relief against this, he had a remedy always at hand; for the fruit -of this tree, by a medicinal virtue, would effectually restore him to -his former state of health, as much as meat, drink, and rest, have a -natural virtue to repair the fatigues, and supply the necessities of -nature, in those who have the most healthful constitution, which would, -notwithstanding, be destroyed, without the use thereof. But, though -there be somewhat of spirit and ingenuity in this supposition; yet why -may we not suppose, that the use of any other food might have the same -effect, which would be always ready at hand, whenever he had occasion -for it, or wherever he resided? - -Therefore I cannot but conclude, that the principal, if not the only -reason, of the tree of life’s being so called, was because it was, by -God’s appointment, a sacramental sign and ordinance for the faith of our -first parents, that, if they retained their integrity, they might be -assured of the blessed event thereof, to wit, eternal life, of which -this was, as it is called in this answer, a pledge; and it contained in -it the same idea, for substance, as other sacraments do, namely, as it -was designed not to confer, but to signify the blessing promised, and as -a farther means to encourage their expectation thereof: Thus our first -parents were to eat of the fruit of this tree, agreeably to the nature -of other sacramental signs, with this view, that hereby the thing -signified might be brought to their remembrance, and they might take -occasion, at the same time, to rely on God’s promise, relating to the -blessing which they expected; and they might be as much assured, that -they should attain eternal life, in case they persisted in their -obedience, as they were, that God had given them this tree, and liberty -to eat thereof, with the expectation of this blessing signified thereby. - -Now, to make it appear, that it was designed as a sacramental sign of -eternal life, which was promised in this covenant, we may consider those -allusions to it in the New Testament, whereby the heavenly glory is set -forth: thus it is said, _To him that overcometh will I give to eat of -the tree of life, which is in the midst of the paradise of God_, Rev. -ii. 7. and elsewhere, _Blessed are they that do his commandments, that -they may have a right to the tree of life_, chap. xxii. 14. It seems -very plain, that this respects, in those scriptures, the heavenly glory, -which is called the _New Jerusalem_; or it has a particular application -to that state of the church, _When God shall wipe away all tears from -their eyes, and there shall be no more death, neither sorrow nor -crying_, chap. xxi. 4. and it is mentioned immediately after, _Christ’s -coming quickly, and his rewards being with him_, chap. xxii. 12. and -there are several other passages, which might be easily observed, which -agree only with the heavenly state. Therefore, since this glory is thus -described, why may we not suppose, that the heavenly state was signified -by this tree to Adam, in paradise? - -And, that this may farther appear, let it be considered, that nothing is -more common, in scripture, than for the Holy Ghost to represent the -thing signified by the sign: Thus sanctification, which was one thing -signified by circumcision, is called, _The circumcision made without -hands_, Coloss. ii. 11. and regeneration, which is signified by baptism, -is called, our _being born of water_, John iii. 5. and Christ, whose -death was signified by the passover, is called, _Our Passover_, 1 Cor. -v. 7. Many other instances, of the like nature, might be produced; -therefore, since the heavenly glory is represented by the tree of life, -why may we not suppose, that the reason of its being so called, was, -because it was ordained, at first, to be a sacramental sign or pledge of -eternal life, which our first parents were given to expect, according to -the tenor of that covenant, which they were under? - -_Object. 1._ It is objected, by some, that sacramental signs, -ceremonies, or types, were only adapted to that dispensation, which the -church of the Jews were under, and therefore were not agreeable to that -state in which man was at first. - -_Answ._ The ceremonial law, it is true, was not known, nor did it take -place, while man was in a state of innocency; nor was it God’s ordinary -way to instruct him then by signs; yet it is not inconsistent with that -state, for God to ordain one or two signs, as ordinances, for the faith -of our first parents, the signification whereof was adapted to the -state, in which they were, any more than our Saviour’s instituting two -significant ordinances under the gospel, _viz._ baptism, and the Lord’s -supper, as having relation to the blessings expected therein, is -inconsistent with this present dispensation, in which we have nothing to -do with the ceremonial law, any more than our first parents had. And all -this argues nothing more, than that God may, if he pleases, in any state -of the church, instruct them in those things, which their faith should -be conversant about, in what way he pleases. - -_Object. 2._ It is farther objected, that the tree of life was not -designed to be a sacramental sign of the covenant, which our first -parents were under, but rather, as was before observed, an expedient, to -render them immortal in a natural way, inasmuch as when man was fallen, -yet the tree of life had still the same virtue: Accordingly it is said, -_Lest he put forth his hand, and take of the tree of life, and eat and -live for ever; therefore the Lord God sent him forth out of the garden -of Eden; and he drove out the man_: and _placed cherubim and a flaming -sword, which turned every way, to keep the way of the tree of life_, -Gen. iii. 22, 23, 24. And some extend this objection so far, as that -they suppose man did not eat of the tree of life before he fell, which, -had he done, he would by virtue of his eating of it, have lived for -ever, notwithstanding his sin: or if, as soon as he had fallen, he had -had that happy thought, and so had eaten of it, he might, even then, -have prevented death; and therefore God drove him out of paradise, that -he might not eat of it, that so the curse, consequent upon his fall, -might take effect. - -_Answ._ The absurdity of this objection, and the method of reasoning -made use of to support it, will appear, if we consider, that there was -something more lost by man’s fall, besides immortality, which no fruit, -produced by any tree, could restore to him. And, besides, man was then -liable to that curse, which was denounced, by which he was under an -indispensable necessity of returning to the dust, from whence he was -taken; and therefore the tree of life could not make this threatening of -no effect, though man had eaten of it, after his fall: But, since the -whole force of the objection depends on the sense they put on the text -before-mentioned, agreeable thereunto, the only reply that we need give -to it is, by considering what is the true and proper sense thereof. - -When it is said, _God drove out the man, lest he should eat of the tree -of life, and live for ever_; the meaning thereof is, as though he should -say, Lest the poor deceived creature, who is now become blind, ignorant, -and exposed to error, should eat of this tree, and think to live for -ever, as he did before the fall, therefore he shall be driven out of -paradise. This was, in some respect, an act of kindness to him, to -prevent a mistake, which might have been of a pernicious tendency, in -turning him aside from seeking salvation in the promised seed. Besides, -when the thing signified, by this tree, was not to be obtained that way, -in which it was before, it ceased to be a sacramental sign; and -therefore, as he had no right to it, so it would have been no less than -a profanation to make a religious use of it, in his fallen state. - -2. The other tree, which we read of, whereof our first parents were -forbidden to eat, upon pain of death, is called, _The tree of knowledge, -of good and evil_. Though the fruit of this tree was, in itself, proper -for food, as well as that of any other; yet God forbade man to eat of -it, out of his mere sovereignty, and that he might hereby let him know, -that he enjoyed nothing but by his grant, and that he must abstain from -things apparently good, if he require it. It is a vain thing to pretend -to determine what sort of fruit this tree produced: it is indeed, a -commonly received opinion, that it was an apple tree, or some species -thereof; but, though I will not determine this to be a vulgar error, yet -I cannot but think it a groundless conjecture[49]; and therefore I would -rather profess my ignorance as to this matter. - -As to the reason of its being called the tree of knowledge, of good and -evil; some have given great scope to their imaginations, in advancing -groundless conjectures: thus the Jewish historian[50], and, after him, -several rabbinical writers, have supposed, that it was thus described, -as there was an internal virtue in the fruit thereof, to brighten the -minds of men, and, in a natural way, make them wise. And Socinus, and -some of his brethren, have so far improved upon this absurd supposition, -that they have supposed, that our first parents, before they ate of this -tree, had not much more knowledge than infants have, which they found on -the literal sense they give of that scripture, which represents them as -not knowing that they were naked[51]. But enough of these absurdities, -which carry in them their own confutation. I cannot but think, it is -called the tree of knowledge, of good and evil, to signify, that as man -before knew, by experience, what it was to enjoy that good which God had -conferred upon him, the consequence of his eating thereof would be his -having an experimental knowledge of evil. - -All that I shall add, concerning this prohibition, which God gave to our -first parents, is, that, as to the matter of it, it was one of those -laws, which are founded in God’s arbitrary will, and therefore the thing -was rendered sinful, only by its being forbidden; nevertheless, man’s -disobedience to it rendered him no less guilty, than if he had -transgressed any of the laws of nature. - -Moreover, it was a very small thing for him to have yielded obedience to -this law, which was designed as a trial of his readiness, to perform -universal obedience in all the instances thereof. It was not so -difficult a duty, as that which God afterwards commanded Abraham to -perform, when he bade him offer up his son; neither was he under a -necessity of eating thereof, since he had such a liberal provision of -all things for his sustenance and delight; and therefore his sin, in not -complying herewith, was the more aggravated. Besides, he was expressly -cautioned against it, and told, that _in the day that he eat of it, he -should die_; whereby God, foreseeing that he would disobey this command, -determined to leave him without excuse. This was that transgression by -which he fell, and brought on the world all the miseries that have -ensued thereon. - -Footnote 42: - - Vide Dr. Wells’ _Sacred Geography_, and the _excursions_ annexed to - it. - -Footnote 43: - - _See Quest._ cxxxix. - -Footnote 44: - - _See Quest._ cxvi. - -Footnote 45: - - If there had been a period in which there was absolutely no existence, - there would never have been any thing. Either man, or his Creator, or - one more remote, has been from eternity, unless we admit the - contradiction of an eternal succession. But because to create implies - power and wisdom, which we have not the least reason to imagine any - creature can possess, either man, and the world he possesses, have - always been, or their maker. The history of man, the structure of - languages, the face of the ground, &c. shew that man and his - habitation have not been from eternity; therefore God is eternal. As - all excellency is in himself or derived from him, his happiness - depends only on himself; and the worlds he has made, are so far - pleasing as they exhibit himself to himself. He could have made his - intelligent creatures all confirmed in holiness, but he chose to - confer liberty, which was a blessing till abused. He knew all the - consequences, and that these would exercise his mercy and justice. - Partial evil he determined should produce universal good, and that no - evil should take place, but that which should eventually praise him. - - The first intelligent creatures were purely spiritual, and each stood - or fell for himself. He united in man the spiritual and corporeal - natures; he formed his soul innocent and holy, and made ample - provision for the comfort of his body; and as it would have been - inconvenient to have brought all of the human family, which were to be - in every generation, upon the earth at one time, and still more so, - that, every one standing or falling for himself, the earth should be - the common habitation of beings perfectly holy, happy, and immortal, - and also of cursed perishing beings, he constituted the first man a - representative of his race. “Let us make _man_,” the race in one. To - be fruitful, multiply, fill, and subdue the earth, were directed to - the race. “In the day thou eatest thereof, thou shalt die.” He did die - spiritually, he lost his innocence, became the subject of guilt, - shame, and fear; and all his posterity inherit the fallen nature. - Being already cursed, when afterwards arraigned and sentenced, it was - only necessary to curse his enjoyments in this world. His posterity - were included, for they are subjected to the same afflictions and - death. If they had not been included in the sentence “dust thou art, - and unto dust shalt thou return,” as they were a part of his dust, not - dying, it would not have been accomplished. That he represented the - race appears also from this, that the command was given to him before - his wife was formed, and also because it does not appear that her eyes - were opened to see her guilt, and miserable condition until he had - eaten of the fruit; then “the eyes of them both were opened.” - - The remedy was provided before the creation, and nothing can be shown - to prove that it is not complete in every instance when there is not - actual guilt. That the woman was to have a seed the first parent heard - announced in the sentence against the tempter, whilst standing in - suspense momently in expectation of that death which had been - threatened. If the plural had been used, this could have been no - intimation of the seed Christ. Why was the word _woman_ used, which - excludes the man, and not the term _man_, which would have embraced - both, unless the Son of the virgin was intended? It is all one great - whole, perfectly seen only to God himself. “O the depth of the riches - both of the wisdom and knowledge of God; how unsearchable are his - judgments, and his ways past finding out.” - -Footnote 46: - - _Vid. Grot. in Hos._ vi. 7. _Mihi latina hæc interpretatio non - displicet, ut sensus hic sit; sicut Adam, quia pactum meum violavit, - expulsus est ex Hedene; ita æquum est ex sua terra expelli._ - -Footnote 47: - - _When I speak of the advantages being_, for substance the same, _it is - supposed, that there are some circumstances of glory, in which that - salvation that was purchased by Christ, differs from that happiness - which Adam would have been possessed of had he persisted in his - integrity._ - -Footnote 48: - - Yet it is the better opinion, that he was vulnerable only on one - point. - -Footnote 49: - - _The principal argument brought to prove this, is the application of - that scripture, to this purpose, in Cant. viii. 5._ I raised thee up - under the apple tree; there thy mother brought thee forth, _as if he - should say, the church, when, fallen by our first parents eating the - fruit of this tree, was raised up, when the Messiah was first - promised. But, though this be a truth, yet whether it be the thing - intended, by the Holy Ghost, in that scripture, is uncertain. As for - the opinion of those who suppose it was a fig-tree, as Theodoret, - [Vid. Quest, xxviii. in Gen.] and some other ancient writers; that has - no other foundation, but what we read, concerning our first parents - sewing fig leaves together, and making themselves aprons, which, they - suppose, was done before they departed from the tree, their shame - immediately suggesting the necessity thereof. But others think, that - whatever tree it were, it certainly was not a fig-tree, because it can - hardly be supposed but that our first parents, having a sense of - guilt, as well as shame, would be afraid so much as to touch that - tree, which had occasioned their ruin. Others conclude, that it was a - vine, because our Saviour appointed that wine, which the vine - produces, should be used, in commemorating his death, which removed - the effects of that curse, which sin brought on the world: but this is - a vain and trifling method of reasoning, and discovers what lengths - some men run in their absurd glosses on scripture._ - -Footnote 50: - - _Vid. Joseph. Antiquit. Lib. I. cap. 2._ - -Footnote 51: - - _Vid. Socin. de Stat. Prim. Hom. & Smalc. de ver. & Nat. Dei. Fil._ - - - - - Quest XXI. - - - QUEST. XXI. _Did man continue in that estate wherein God at first - created him?_ - - ANSW. Our first parents, being left to the freedom of their own - will, through the temptation of Satan, transgressed the commandment - of God, in eating the forbidden fruit, and thereby fell from the - state of innocency, wherein they were created. - -In this answer, - -I. There is something supposed, namely, that our first parents were -endued with a freedom of will. This is a property belonging to man, as a -reasonable creature; so that we may as well separate understanding from -the mind, as liberty from the will, especially when it is conversant -about things within its own sphere, and, most of all, when we consider -man in a state of perfection, as to all the powers and faculties of his -soul, as he was before the fall. Now, that we may understand what this -freedom of will was, let it be considered, that it consisted in a power, -which man had, of choosing, or embracing, what appeared, agreeably to -the dictates of his understanding, to be good, or refusing and avoiding -what was evil, and that without any constraint or force, laid upon him, -to act contrary to the dictates thereof; and it also supposes a power to -act pursuant to what the will chooses, otherwise it could not secure the -happiness that it desires, or avoid the evil that it detests, and then -its liberty would be little more than a name, without the thing -contained in it. - -Moreover, since the thing that the will chooses, is supposed to be -agreeable to the dictates of the understanding, it follows, that if -there be an error in judgment, or a destructive, or unlawful object -presents itself, under the notion of good, though it be really evil, the -will is, notwithstanding, said to act freely, in choosing or embracing -it, in which respect it is free to evil, as well as to good. - -To apply this to our present purpose, we must suppose man, in his state -of innocency, to have been without any defect in his understanding, and -therefore that he could not, when making a right use of the powers and -faculties of his soul, call evil good, or good evil. Nevertheless, -through inadvertency, the mind might be imposed on, and that which was -evil might be represented under the appearance of good, and accordingly -the will determine itself to choose or embrace it; for this is not -inconsistent with liberty, since it might have been avoided by the right -improvement of his natural powers, and therefore he was not constrained -or forced to sin. - -Now it appears, that our first parents had this freedom of will, or -power to retain their integrity, from their being under an indispensible -obligation to yield perfect obedience, and liable to punishment for the -least defect thereof. This therefore, supposes the thing not to be in -itself impossible, or the punishment ensuing unavoidable. Therefore it -follows, that they had a power to stand; or, which is all one, a liberty -of will, to choose that which was conducive to their happiness. - -This might also be argued from the difference that there is between a -man’s innocent and fallen state. Nothing is more evident, than that man, -as fallen, is, by a necessity of nature, inclined to sin; and -accordingly he is styled, _a servant of sin_, John viii. 34. or a slave -to it, entirely under its dominion: but it was otherwise with him before -his fall, when, according to the constitution of his nature, he was -equally inclined to what is good, and furnished with every thing that -was necessary to his yielding that obedience, which was demanded of him. - -II. It is farther observed, that our first parents were left to the -freedom of their own will. This implies, that God did not design, -especially, while they were in this state of probation, to afford them -that immediate help, by the interposition of his providence, which would -have effectually prevented their compliance with any temptation to sin; -for that would have rendered their fall impossible, and would have been -a granting them the blessing of confirmation, before the condition -thereof was fulfilled. God could easily have prevented Satan’s entrance -into paradise; as he does his coming again into heaven, to give -disturbance to, or lay snares for any of the inhabitants thereof; or, -though he suffered him to assault our first parents, he might, by the -interposition of his grace, have prevented that inadvertency, by which -they gave the first occasion to his victory over them. There was no need -for God to implant a new principle of grace in their souls; for, by the -right use of the liberty of their own wills, they might have defended -themselves against the temptation; and had he given them a present -intimation of their danger, or especially excited those habits of grace, -which were implanted in their souls, at that time, when there was most -need thereof, their sinful compliance with Satan’s temptation would have -been prevented: but this God was not obliged to do; and accordingly he -is said to leave them to the freedom of their own wills. And this does -not render him the author of their sin, or bring them under a natural -necessity of falling, inasmuch as he had before furnished them with -sufficiency of strength to stand. Man was not like an infant, or a -person enfeebled, by some bodily distemper, who has no ability to -support himself, and therefore, if not upheld by another, must -necessarily fall: but he was like a strong man, who, by taking heed to -his steps, may prevent his falling, without the assistance of others. He -had no propensity in nature to sin, whereby he stood in need of -preventing grace; and God, in thus leaving him to himself, dealt with -him in a way agreeable to the condition in which he was. He did not -force, or incline him to sin, but left him to the mutability of his own -will, according to the tenor of the dispensation which he was under. - -III. It is farther observed, that there was an assault made on our first -parents by Satan, not by violence, but by temptation; the consequence -whereof was, that, by sinful compliance therewith, they fell from their -state of innocency. It appears very evident, from scripture, that they -were deceived, or beguiled, as Eve says, _The serpent beguiled me, and I -did eat_, Gen. iii. 13. And the apostle Paul speaks concerning it to the -same effect; _The woman being deceived, was in the transgression_, 1 -Tim. ii. 14. in which scripture, though it be said, in the foregoing -words, that _Adam was not deceived_, probably nothing more than this is -intended, that the man was not first deceived, or not immediately -deceived, by the serpent, but by his wife; though, indeed, some give -another turn to that expression, and suppose that Adam sinned knowingly, -being content to plunge himself into the depths of misery, in -complaisance to her, in her sorrows:[52] But we rather think, that the -apostle does not speak of Adam’s not being deceived, but rather of his -not being first deceived, or first in the transgression. - -Now this deception or temptation, was from the devil, who, because of -his subtilty, is called, _That old serpent_, Rev. xii. 9. chap. xx. 2. -and he is said to make use of _wiles_, Eph. vi. 11. that is, various -methods of deceit in suiting his temptations, so that men may be -ensnared by them; which leads us to consider, - -IV. The methods he took to deceive our first parents, as we have a -particular account thereof, and of their compliance therewith, in Gen. -iii. 1-6. in which we shall take occasion to observe who the tempter -was; and the way and manner how he assaulted them. - -There are two extremes of opinion, which some run into, which are -equally to be avoided. On the one hand, some suppose that it was a -beast, or natural serpent, that was the tempter, and that the devil had -no hand in the temptation; whereas others suppose that there was no -serpent made use of, but that the devil did all without it, and that he -is styled a serpent, in that scripture, from his subtilty. This we call -another extreme of opinion, and, indeed, the truth lies in a medium -between them both; therefore we must suppose, that there was really a -natural serpent, a beast so called, made use of, as an instrument, by -the devil, by which he managed the temptation, and accordingly that he -possessed and spake by it, which is the most common opinion, and agrees -best with the account given of it in the above-mentioned scripture; and -it is also consistent with what our Saviour says of him, when describing -him as _a murderer from the beginning_, John viii. 44. - -That it was not only, or principally, the natural serpent that tempted -our first parents, will appear, if we consider, - -(1.) That, though the serpent, indeed, is said to be more subtile than -all the beasts of the field, yet it never was endowed with speech,[53] -and therefore could not, unless actuated by a spirit, hold a discourse -with Eve, as he is said to have done. - -(2.) Brute creatures cannot reason, or argue, as the serpent did; for, -whatever appearance of reason there may be in them, it would be a very -hard matter to prove that they are capable of digesting their ideas into -a chain of reasoning, or inferring consequences from premises, as the -serpent did; much less are they capable of reasoning about divine -subjects, who know nothing of God, or the nature of moral good or evil, -as the serpent that tempted Eve must be supposed to have done. But -though the serpent was not the principal agent herein, yet it was made -use of by the devil; and therefore the whole history, which we have -thereof in the place before-mentioned, is not an allegorical account of -what Satan did, as some suppose, without any regard to the part that the -serpent bore therein. - -This appears from the curse denounced against the serpent, _Because thou -hast done this_, saith God, _thou art cursed above all cattle, and above -every beast of the field; upon thy belly shalt thou go, and dust shalt -thou eat all the days of thy life_, Gen. iii. 14. which is only -applicable to the beast so called, and this we see evidently fulfilled -at this day. Some, from hence, infer, not, I think, without reason, that -the serpent, before this, went erect; whereas afterwards, as containing -the visible mark of the curse, it is said to go on its belly. This part -of the curse therefore respected the natural serpent only; whereas that -contained in the following words, _I will put enmity between thee and -the woman, and between thy seed and her seed; it shall bruise thy head, -and thou shalt bruise his heel_, ver. 15. respects the devil, that -actuated, or spake by it; though I am not insensible that some Jewish -writers, and others, who would exempt the devil from having any hand in -the temptation, and throw all the blame on the brute creature, the -natural serpent, give a very jejune and empty sense of this text, as -though it were to be taken altogether, according to the letter thereof, -as importing, that there should be a war between man and the serpent, -that so he might be revenged on him, which should never cease till he -had slain him, or had bruised his head. But it seems very plain, that as -the former verse respects the instrument made use of, _viz._ the natural -serpent, so this respects the devil, and contains a prediction, that his -malice should be defeated, and his power destroyed, by our Saviour, who -is here promised, and described as _the seed of the woman_. From all -which we are bound to conclude, that the devil making use of the -serpent, was the tempter, by whom our first parents were seduced, and -led astray from God, to the ruin of themselves, and all their posterity. - -There are several things that may be observed in the method Satan took -in managing this temptation, by which he seduced and overcame our first -parents, of which we have an account in the scripture before-mentioned. - -1. He concealed his character as a fallen spirit, and pretended himself -to be in circumstances not unlike to those in which our first parents -were, at least in this, that he seemed to pay a deference to the great -God, so far as to allow that he had a right to give laws to his -creatures; and it is more than probable that this was done immediately -after his fall, and that our first parents knew nothing of this instance -of rebellion in heaven, and did not, in the least, suppose that there -were any creatures who were enemies to God, or were using endeavours to -render them so. Had the devil given Eve an historical narration of his -sin and fall, and begun his temptation with open blasphemy, or reproach -cast on God, whom he had rebelled, against, he could not but apprehend -that our first parents would have treated him with the utmost -abhorrence, and fled from him as an open enemy; but he conceals his -enmity to God, while he pretends friendship to them, which was a great -instance of subtilty; inasmuch as an enemy is never more formidable, -that when he puts on a specious pretence of religion, or conceals his -vile character as an enemy to God, and at the same time, pretends a -great deal of friendship to those whom he designs to ruin. - -2. As he tempted our first parents soon after his own fall, which shews -his restless malice against God and goodness; so it was not long after -their creation, in which he shewed his subtilty, not barely, as some -suppose, because he was apprehensive, that the longer man stood, the -more his habits of grace would be strengthened, and so it would be more -difficult for the temptation to take effect. But that which seems to be -the principal reason, was, either because he was apprehensive that man -might soon have an intimation given him, that there were some fallen -spirits, who were laying snares for his ruin, and therefore he would -have been more guarded against him; or principally because he did not -know but that man might soon be confirmed in this state of holiness and -happiness; for how long God would continue him in a state of probation, -was not revealed, and the devil knew very well that, upon his obtaining -the grace of confirmation, after he had yielded obedience for a time, -all his temptations would prove ineffectual; therefore he applied -himself to his work with the greatest expedition. - -3. He assaulted Eve when she was alone. This, indeed, is not expressly -mentioned in scripture; but yet it seems very probable, inasmuch as he -directed his discourse to, and held a conference with her, and not with -Adam, which doubtless, he would have done, had he been present; and then -it could hardly have been said, as the apostle does in the scripture -before-mentioned, that the woman was _first in the transgression_, and -that she was first deceived by the serpent; and, indeed, had he been -with her, though she might have been first in eating the forbidden -fruit; yet he would have sinned, as being a partaker with her therein, -by suffering her to comply with the temptation, and not warning her of -her danger, or endeavouring to detect the devil’s sophistry, and -restrain her from compliance therewith. As the law deems every one to be -principals in traiterous conspiracies against a prince, it they are only -present, provided they do not use those proper means which they ought to -prevent it; accordingly if Adam had been with Eve, he would have sinned -with her, before he received the forbidden fruit from her hand; which we -do not find him charged with; therefore she was alone, on which account -the devil took her at the greatest disadvantage; for, as the wise man -well observes, _Two are better than one; for if they fall, the one will -lift up his fellow; but woe to him that is alone when he falleth_, -Eccles. iv. 9, 10. - -4. The instrument Satan made use of, was, as was before observed, the -serpent: Probably he was not suffered to take a human shape; or, if he -had, that would not so well have answered his end, since it would have -tended to amuse and surprise our first parents, and have put them upon -enquiries who he was, and whence he came, for they knew that there were -no human creatures formed but themselves. If he had made use of an -inanimate creature, it would have been more surprising to hear it speak -and reason about the providence of God; and if he had not assumed, any -visible shape, he could not have managed the temptation with that -success; for there was no corrupt nature in our first parents to work -upon, as there is in us. Therefore some are ready to conclude, that no -temptation can be offered to an innocent creature, in an internal way, -by the devil; therefore it must be presented to the senses, and -consequently it was necessary that he should assume some shape, and -particularly that of some brute creature, that he might more effectually -carry on his temptation. And it was expedient to answer his design, that -he should not make use of any brute creature, that is naturally more -stupid, and therefore less fit for his purpose; accordingly he made use -of the serpent, concerning which it is observed, that it is _more subtil -than any beast of the field;_ and, as some suppose, it was, at first, a -very beautiful creature, however odious it is to mankind at present, and -that it had a bright shining skin curiously painted with variety of -colours, which, when the sun shone upon it, cast a bright reflection of -all the colours of the rainbow. But passing this by, as what is -uncertain; - -5. It is probable that the devil took that opportunity to discourse with -Eve about the tree of knowledge, when she was standing by, or at least, -not far from it, that so he might prevail with her to comply with the -temptation in haste; whereas, if he had given her room for too much -deliberation, it might have prevented his design from taking effect: If -she had been at some distance from the tree, she would have had time to -consider what she was going about; she did not want understanding to -detect the fallacy, had she duly weighed matters, and therefore would -hardly have complied with the temptation. Again, that she was, at least, -within sight of the tree appears from hence, that the serpent takes -occasion, from the beholding of it, to discourse about it, and commend -it; and, while he was speaking about it to her, _she saw that it was -pleasant to the eye, and good for food_. - -6. As to what respects the matter of the temptation, we may observe, -that the devil did not immediately tempt her to blaspheme God, to -proclaim open war against him, or to break one of the commandments of -the moral law; but to violate a positive law, which, though heinous in -its own nature, as it was a practical disowning or denying the -sovereignty of God, and had many other aggravations attending it; yet -the breach of positive laws, founded on God’s arbitrary will, are -generally reckoned less aggravated, or we are inclined to entertain the -temptation thereunto with less abhorrence than when we are tempted to -break one of the moral laws, which are founded on the nature of God. Had -he tempted her to deny that there was a God, or that there was any -worship due to him; or had it been to have murdered her husband, or to -commit any other crime, which is in itself shocking to human nature, he -would have had less ground to conclude that his temptation would have -taken effect. - -And here we may observe, that he proceeded, in a gradual way, from less -to greater insinuations, brought against God. - -(1.) He does not immediately and directly, in his first onset, bring a -charge against God, or his providence, but pretends ignorance, and -speaks as one that wanted information, when he says, _Yea, hath God -said, Ye shall not eat of every tree in the garden_, _q. d._ Here is a -garden well stored with fruit, the trees whereof are designed for your -food; are there any of which you are prohibited to eat? This question -occasions her reply; _The woman said unto the serpent, We may eat of the -fruit of the trees of the garden; but of the fruit of the tree which is -in the midst of the garden, God hath said, Ye shall not eat of it; -neither shall ye touch it, lest ye die_. Some think, that her sin began -here, and that she misrepresents the divine prohibition, for she was not -forbid to touch it; it is only said, _In the day that thou eatest -thereof thou shalt surely die_, Gen. ii. 17. But I cannot see that this -was any other than a just inference from the prohibition itself, as -every thing is to be avoided that may prove an occasion of sin, as well -as the sin itself. Others suppose, that there is a degree of unbelief -contained in that expression, _Lest ye die_[54]; which may be rendered, -_Lest peradventure ye die_, as implying, that it was possible for God to -dispense with his threatning, and so death would not certainly ensue; -whereas God had expressly said, _In the day that thou eatest thereof, -thou shalt surely die_. But passing by this, as an uncertain conjecture, -let us farther consider, - -(2.) After this, Satan proceeds from questioning, as though he desired -information, to a direct and explicit confronting the divine threatning, -endeavouring to persuade her, that God would not be just to his word, -when he says, _Ye shall not surely die_. He then proceeds yet farther, -to cast an open reproach on the great God, when he says, _God doth know -that in the day ye eat thereof, your eyes shall be opened, and ye shall -be as Gods, knowing good and evil_. Here we may observe, - -_1st_, That he prefaces this reproach in a most vile and wicked manner, -with an appeal to God for a confirmation of what he was about falsely to -suggest, _God doth know_, &c. - -_2dly_, He puts her in mind, that there were some creatures above her, -with an intent to excite in her pride and envy: and it is as though he -had said; notwithstanding your dominion over the creatures in this lower -world, there are other creatures above you; for so our translation -renders the words, _gods_, meaning the angels. And Satan farther -suggests, that these excel man, as in many other things, so particularly -in knowledge, thereby tempting her to be discontented with her present -condition; and, since knowledge is the highest of all natural -excellencies, he tempts her hereby to desire a greater degree thereof, -than God had allotted her, especially in her present state, and so to -desire to be equal to the angels in knowledge; which might seem to her a -plausible suggestion, since knowledge is a desirable perfection. He does -not commend the knowledge of fallen angels, or persuade her to desire to -be like those who are the greatest favourites of God. From whence it may -be observed, that it is a sin to desire many things that are in -themselves excellent, provided it be the will of God that we should not -enjoy them. - -But it may be observed, that a different sense may be given of the -Hebrew word, which we translate _gods_: for it may as well be rendered, -Ye shall be like God, that is, Ye shall have a greater degree of the -image of God; particularly that part of it that consists in knowledge. -But however plausible this suggestion might seem to be, she ought not to -have desired this privilege, if God did not design to give it, -especially before the condition of the covenant she was under was -performed; much less ought she to have ventured to have sinned against -God to obtain it. - -_3dly_, Satan farther suggests, that her eating of the tree of knowledge -would be a means to attain this greater degree of knowledge; therefore -he says, _In the day you eat thereof, your eyes shall be opened_, &c. We -cannot suppose, that he thought her so stupid as to conclude that there -was a natural virtue in the fruit of this tree, to produce this effect; -for none can reasonably suppose that there is a natural connexion -between eating and increasing in knowledge. Therefore we may suppose, -that he pretends that the eating thereof was God’s ordinance for the -attaining of knowledge; so that, as the tree of life was a sacramental -ordinance, to signify man’s attaining eternal life, this tree was an -ordinance for her attaining knowledge; and therefore that God’s design -in prohibiting her from eating of it, was, that she should be kept in -ignorance, in comparison with what she might attain to by eating of it: -Vile and blasphemous insinuation! to suggest, not only that God envied -her a privilege, which would have been so highly advantageous, but that -the sinful violation of his law was an ordinance to obtain it. - -It is farther supposed, by some, though not mentioned in scripture, that -Satan, to make his temptation more effectual, took and ate of the tree -himself, and pretended, as an argument to persuade her to do likewise, -that it was by this means, that he, being a serpent, and as such on a -level with other animals of the same species, had arrived to the faculty -of talking and reasoning, so that now he had attained a kind of equality -with man; therefore if she eat of the same fruit, she might easily -suppose she should attain to be equal with angels. By these temptations, -Eve was prevailed on, and so we read, that she _took of the fruit -thereof and did eat_; it may be, the fruit was plucked off by the -serpent, and held out to her, and she, with a trembling hand, received -it from him, and thereby fell from her state of innocency. - -Having considered the fall of Eve, who was the first in the -transgression, we are now to speak of the fall of Adam: This is -expressed more concisely in the fore-mentioned chapter, ver. 6. _She -gave also unto her husband, and he did eat_. We are not to suppose that -she gave him this fruit to eat, without his consent to take it; or that -she did not preface this action with something not recorded in -scripture: but it is most probable that she reported to him what had -passed between her and the serpent, and prevailed on him by the same -arguments which she was overcome by; so that Adam’s fall was, in some -respect, owing to the devil, though Eve was the more immediate -instrument thereof. And to this we may add, that, besides her alleging -the arguments which the serpent had used to seduce her, it is more than -probable she continued eating herself, and commending the pleasantness -of the taste thereof, above all other fruits, as it might seem to her, -when fallen, to be much more pleasant than really it was; for forbidden -fruit is sweet to corrupt nature. And besides, we may suppose, that, -through a bold presumption, and the blindness of her mind, and the -hardness of her heart, which immediately ensued on her fall, she might -insinuate to her husband, that what the serpent had suggested was really -true; for as he had said, Ye shall not surely die, so now, though she -had eaten thereof, she was yet alive; and therefore that he might eat -thereof, without fearing any evil consequence that would attend it: by -this means he was prevailed upon, and hereby the ruin of mankind was -completed. Thus concerning their sin and fall. - -V. We shall now consider what followed thereupon, as contained in that -farther account we have of it, in Gen. iii. 7, &c. And here we may -observe, - -1. That they immediately betray and discover their fallen state, -inasmuch as they, who before knew not what shame or fear meant, now -experienced these consequences inseparable from sin: They knew that they -were naked, and accordingly they were ashamed;[55] and had a sense of -guilt in their consciences, and therefore were afraid. This appears, in -that: - -2. God calls them to an account for what they had done, and they, -through fear, hide themselves from his presence; which shews how soon -ignorance followed after the fall. How unreasonable was it to think that -they could hide themselves from God? since _there is no darkness, nor -shadow of death, where the workers of iniquity may hide themselves_, Job -xxxiv. 22. - -3. God expostulates with each of them, and they make excuses; the man -lays the blame upon his wife, ver. 12. _The woman, whom thou gavest to -be with me, she gave me of the tree, and I did eat_; which contains a -charge against God himself, as throwing the blame on his providence, -_The woman whom thou gavest to be with me_. And here was an instance of -a breach of affection between him and his wife: as sin occasions -breaches in families, and, an alienation of affection in the nearest -relations, he complains of her, as the cause of his ruin, as though he -had not been active in this matter himself. - -The woman, on the other hand, lays the whole blame on the serpent, ver. -13. _The serpent beguiled me, and I did eat_. There was, indeed, a -deception or beguiling; for, as has been already observed, an innocent -creature can hardly sin, but through inadvertency, as not apprehending -the subtilty of the temptation, though a fallen creature sins -presumptuously, and with deliberation; however, she should not have laid -the whole blame on the serpent, for she had wisdom enough to have -detected the fallacy, and rectitude of nature sufficient to have -preserved her from compliance with the temptation, if she had improved -those endowments which God gave her at first. - -We shall now consider the aggravations of the sin of our first parents. -It contained in it many other sins. Some have taken pains to shew how -they broke all the Ten Commandments, in particular instances: But, -passing that by, it is certain, that they broke most of them, and those -both of the first and second table; and it may truly be said, that, by -losing their innocency, and corrupting, defiling, and depraving their -nature, and rendering themselves weak, and unable to perform obedience -to any command, as they ought, they were virtually guilty of the breach -of them all, as the apostle says, _Whosoever shall keep the whole law, -and yet offend in one point, he is guilty of all_, James ii. 10. But, -more particularly, there were several sins contained in this complicated -crime; as, - -(1.) A vain curiosity to know more than what was consistent with their -present condition, or, at least, a desire of increasing in knowledge in -an unlawful way. - -(2.) Discontentment with their present condition; though without the -least shadow of reason leading to it. - -(3.) Pride and ambition, to be like the angels, or like God, in those -things, in which it was unlawful to desire it: it may be, they might -desire to be like him in independency, absolute sovereignty, _&c._ which -carries in it downright Atheism, for a creature to desire thus to be -like to him. - -(4.) There was an instance of profaneness, in supposing that this tree -was God’s ordinance, for the attaining of knowledge, and accounting -that, which was in itself sinful, a means to procure a greater degree of -happiness. - -(5.) It contained in it unbelief, and a disregard, either to the promise -annexed to the covenant given to excite obedience, or the threatening -denounced to deter from sin; and, on the other hand, they gave credit to -the devil, rather than God. - -(6.) There was in it an instance of bold and daring presumption, -concluding that all would be well with them, or that they should, -notwithstanding, remain happy, though in open rebellion against God, by -the violation of his law; concluding, as the serpent suggested, that -they should not surely die. - -(7.) It was the highest instance of ingratitude, inasmuch as it was -committed soon after they had received their being from God, and that -honour of having all things in this world put under their feet, and the -greatest plenty of provisions, both for their satisfaction and delight, -and no tree of the garden prohibited, but only that which they ate of, -Gen. ii. 16, 17. - -(8.) It was committed against an express warning to the contrary; -therefore whatever dispute might arise concerning other things being -lawful, or unlawful, there was no question but that this was a sin, -because expressly forbidden by God, and a caution given them to abstain -from it. - -(9.) If we consider them as endowed with a rectitude of nature, and in -particular that great degree of knowledge which God gave them: This must -be reckoned a sin against the greatest light; so that what inadvertency -soever there might have been, as to what respects that which first led -the way to a sinful compliance: they had a sufficient degree of -knowledge to have fenced against the snare, how much soever they -pretended themselves to be beguiled and deceived, as an excuse for their -sin; and, had they made a right use of their knowledge, they would -certainly have avoided it. - -(10.) Inasmuch as one of our first parents proved a tempter to the -other, and the occasion of his ruin, this contained a notorious instance -of that want of conjugal affection and concern for the welfare of each -other, which the law of nature, and the relation they stood in to one -another, required. - -(11.) As our first parents were made after the image of God, this sin -contained their casting contempt upon it; for they could not but know -that it would despoil them of it. And as eternal blessedness was to be -expected if they yielded obedience, this they also contemned, and, as -every sinner does, they despised their own souls in so doing. - -(12.) As Adam was a public person, the federal head of all his -posterity, intrusted with the important affair of their happiness, -though he knew that his fall would ruin them, together with himself, -there was not only in it a breach of trust, but a rendering himself, by -this means, the common destroyer of all mankind; which was a greater -reproach to him, than his being their common father was an honour. - -We shall conclude with a few inferences from what has been said, -concerning the fall of our first parents. - -_1st_, If barely the mutability of man’s will, without any propensity or -inclination to sin in his nature, may endanger, though not necessitate, -his fall, especially when left to himself, as the result of God’s -sovereign will; then how deplorable is the state of fallen man, when -left to himself by God in a judicial way, being, at the same time, -indisposed for any thing that is good. - -_2dly_, From the action of the devil, in attempting to ruin man, without -the least provocation, merely out of malice against God, we may infer -the vile and heinous nature of sin, its irreconcilable opposition to -God; and also how much they resemble the devil, who endeavour to -persuade others to join with them as confederates in iniquity, and -thereby to bring them under the same condemnation with themselves: this -is contrary to the dictates of human nature, unless considered as vile, -degenerate, and depraved by sin. - -_3dly_, How dangerous a thing is it to go in the way of temptation, or -to parley with it, and not to resist the first motion that is made to -turn us aside from our duty? And what need have we daily to pray, as -instructed by our Saviour, that God would not, by any occurrence of -providence, lead us into temptation! - -_4thly_, We learn, from hence, the progress and great increase of sin: -it is like a spreading leprosy, and arises to a great height from small -beginnings; so that persons proceed from one degree of wickedness to -another, without considering what will be the sad effect and consequence -thereof. - -Footnote 52: - - _This is beautifully described by Milton, (in his paradise lost, Book - IX.) and many others have asserted the same thing for substance, as - thinking it below the wisdom of the man to be imposed on; thereby - insinuating, though without sufficient ground, that he had a greater - degree of wisdom allotted to him than his wife._ - -Footnote 53: - - _Josephus indeed, (See Antiq. Lib. I. cap. 2.) intimates, that the - serpent was, at first, endowed with speech, and that his loss of it - was inflicted for his tempting man; but it is a groundless conjecture - arising from a supposition, that those things spoken of in Gen._ iii. - _which are attributed to the devil, were done without him, which is - not only his opinion, but of many other Jewish writers, and several - modern ones._ - -Footnote 54: - - _The words of the prohibition, in Gen._ ii. _17. are_, Ye shall surely - die: _whereas in the account she gives thereof to the serpent, her - words are_, פן תמתון _which Onkelos, in his Targum, renders_, Ne forte - moriamini. - -Footnote 55: - - The command had been given to Adam: he was the representative of Eve - and his posterity; accordingly, upon her eating, no change was - discovered: but as soon as he ate, “_the eyes of them both were - opened_.” They instantly felt a conscious loss of innocence, and they - were ashamed of their condition. - - This affection may have either good or evil as its exciting cause. The - one species is praise-worthy, the other culpable. When there exists - shame of evil, the honour of the party has been wounded. - - Honour, the boast of the irreligious, is the vanguard of virtue, and - is always set for her defence, while she is contented with her own - station. But when honour assumes the authority, which belongs to - conscience and reason, the man becomes an idolater. For conscience - aims at God’s glory, honour at man’s; conscience leads to perfect - integrity, whilst honour is contented with the reputation of it: the - one makes us good, the other desires to become respectable. Conscience - and religion will produce that, which honour aims at the name of. - Honour without virtue, is mere hypocrisy. - - But honour as ancillary to virtue, will detect and vanquish - temptation, before virtue may apprehend danger: she is therefore to be - regarded and fostered, but to be restrained within her own precincts. - - Shame of good is rather an evidence of a want of honour, and springs - from dastardly cowardice: it argues weak faith, superficial knowledge, - and languid desires of good. Such knowledge and desires are barely - enough to aggravate the guilt, and show it was deliberate. - - The religious man must count upon opposition from a world hostile to - holiness. His conduct and character will necessarily, by contrast, - condemn those of the wicked. But he is neither to abandon his duty, - but cause his light to shine; nor purposely afflict the sensibility of - his enemies, but treat them with mildness and kindness. The demure and - dejected countenance is to be avoided, not only because the Christian - has a right to be cheerful, but because when voluntary, it is - hypocritical; and because also it injures the cause by exciting - disgust and contempt, and provoking persecution, where a mild and - evenly deportment would command the respect and admiration even of the - evil themselves. - - Contempt and ridicule will come. But the Christian should know that - this indicates defect in the authors of them. If religion were, as the - infidel hopes it will prove, without foundation, to ridicule the - conscientious man for his weakness, is rudeness, weakness, and want of - generosity. If religion be doubtful, to ridicule it is to run the - hazard of Divine resentment, and highly imprudent. If it be certain, - it is to rush upon the bosses of God’s buckler, and the most horrid - insolence. - - Ridicule is no test of truth, for the greatest and most important - truths may be subjected to wit; it is no index of strength of - understanding; and wit and great knowledge almost never are found - together. It indicates nothing noble or generous, but a little - piddling genius, and contemptible pride. - - He who yields to the shame of that which is good, weakens his powers - of resistance, provokes the Spirit of grace, hardens his conscience, - strengthens the hands of the enemy, excites the contempt of the wicked - themselves, grieves his follow Christians, affronts God to his face, - and incurs the judgment of Christ “Whosoever is ashamed of me and my - words, of him will I be ashamed.” - - - - - Quest. XXII. - - - QUEST. XXII. _Did all mankind fall in that first transgression?_ - - ANSW. The covenant being made with Adam, as a public person, not for - himself only, but for his posterity, all mankind descending from him - by ordinary generation, sinned in him, and fell with him in that - first transgression. - -Having shewn, in the foregoing answer how our first parents sinned and -fell, we are now led to consider, how their fall affected all their -posterity, whom they represented; and accordingly it is said, that the -covenant was made with Adam, as a federal head, not for himself only, -but all his posterity; so that they sinned in, and fell with him. But, -before we enter more particularly on this subject, it may not be -improper to enquire, whether this character, of being the head of the -covenant, respects only Adam, or both our first parents? I am sensible -there are many who think this covenant was made with Adam, as the head -of his posterity, exclusive of Eve; so that, as he did not represent her -therein, but his seed, she was not, together with him, the -representative of mankind; therefore, though the covenant was made with -her, and she was equally obliged to perform the conditions thereof, yet -she was only to stand or fall for herself, her concern herein being only -personal; and therefore it follows, from hence, that when she fell, -being _first in the transgression_, all mankind could not be said to sin -and fall in her, as they did in Adam; therefore, if she alone had -sinned, she would have perished alone. - -And if it be objected hereunto, that she could not then be the mother of -innocent children, for _who can bring a clean thing out of an unclean?_ -The reply, which is usually given to this, which is only matter of -conjecture, is, that God would have created some other woman, who should -have been the mother of a sinless posterity.[56] - -The reason why these conclude that the covenant was made only with Adam, -is because we never read expressly, in scripture, of its being made with -Eve in behalf of her posterity; and particularly it is said, in Gen. ii. -16, 17. that _the Lord God commanded the man, saying, Of every tree in -the garden thou mayest freely eat; but of the tree of knowledge of good -and evil, thou shalt not eat of it; for in the day thou eatest thereof, -thou shalt surely die_. And it is observed, that this law was given to -him before the woman was created; for it said, in the following words, -_It is not good that man should be alone; I will make him an help meet -for him_. And, in other scriptures, which treat of this matter, we read -of the man’s being the head of the covenant, but not his wife: thus the -apostle, in 1 Cor. xv. 45, 47. compares him, whom he styles, _the first -man, Adam_, as the head of this covenant, with Christ, whom he calls, -_The second man_, as the head of the covenant of grace; and elsewhere he -says, _As in Adam all die, so in Christ shall all be made alive_, ver. -22. and again _By one man sin entered into the world_, &c. Rom. v. 12. -and _By one man’s disobedience, many were made sinners_, ver. 19. It is -not said by the disobedience of our first parents, but of one of them, -to wit, Adam; therefore, from hence, they conclude, that he only was the -head of this covenant, and herein the representative of mankind. - -But, though I would not be too peremptory in determining this matter, -yet, I think, it may be replied to what has been said in defence -thereof; that though it is true, it is said, in the scripture, but now -mentioned, that God forbade the man to eat of the tree of knowledge of -good and evil, before the woman was created, yet she expressly says, -that the prohibition respected them both[57], when she tells the -serpent, _We may eat of the fruit of the trees of the garden; but of the -fruit of the tree in the midst of the garden, God hath said, Ye shall -not eat thereof, lest ye die_, Gen. iii. 2, 3. Besides, we read, that -Eve had dominion over the creatures, as well as Adam, Gen. i. 26-28. it -is true, it is said, that _God created man_, &c. but by the word _man_, -both our first parents are intended; for it immediately follows, _and he -blessed them_, therefore the woman was not excluded; so that we may -apply the apostle’s words, (though used with another view) _The man is -not without the woman, nor the woman without the man, in the Lord_, 1 -Cor. xi. 11. to this particular dispensation of providence. And there -seems to be the same reason for one’s being constituted the federal head -of their posterity, as the other, since they were both designed to be -the common parents thereof; the tenor of the covenant seems to be the -same with respect to them both, and the tree of life was a seal and -pledge of blessings, to be conveyed by both. - -But to proceed to consider the subject-matter of this answer, - -I. We shall prove, that Adam was a public person, the head of the -covenant with whom it was made for himself, and all his posterity. When -we speak of him as the head of our posterity, we do not only mean their -common parent, for, had there been no other idea contained therein, I -cannot see how they could be said to fall in him; for it doth not seem -agreeable to the justice of God to punish children for their parents’ -sins, unless they make them their own, at least, not with such a -punishment that carries in it a separation from his presence, and a -liableness to the condemning sentence of the law. - -Therefore Adam must be considered as constituted their head, in a -federal way, by an act of God’s sovereign will, and so must be regarded -as their representative, as well as their common parent; which, if it -can be proved, then they may be said to fall with him. For the -understanding hereof, we must conclude him to have been the head of the -world, even as Christ is the Head of his elect; so that, in the same -sense as Christ’s righteousness becomes their’s to wit, by imputation, -Adam’s obedience, had he stood, would have been imputed to all his -posterity, as his sin is, now he is fallen. This is a doctrine founded -on pure revelation: and therefore we must have recourse to scripture, to -evince the truth thereof. Accordingly, - -1. There are several scriptures in which this doctrine is contained; as -that in Rom. v. 14. where the apostle speaks concerning our fall in -Adam, whom he calls, the _figure_[58] _of him that was to come_. Now, in -what was Adam a type of Christ? Not as he was a man, consisting of soul -and body; for, in that respect, all that lived before Christ, might as -justly be called types of him. Whenever we read of any person, or -things, being a type in scripture, there are some peculiar circumstances -by which they may be distinguished from all other persons, or things -that are not types. Now Adam was distinguished from all other persons, -more especially as he was the federal head of all his posterity; and -that he was so, appears from what the apostle not only occasionally -mentions, but largely insists on, and shews in what respect this was -true; and he particularly observes, that as one conveyed death the other -was the head, or Prince of Life. These respective things indeed, were -directly opposite, therefore the analogy, or resemblance, consisted only -in the manner of conveying them; so that as death did not become due to -us, in the first instance of our liableness to it, for our own actual -sin, but the sin of Adam; that right we have to eternal life, by -justification, is not the result of our own obedience, but Christ’s: -This is plainly the apostle’s method of reasoning. Now, if Christ was, -in this respect a federal Head and Representative of his people, then -Adam, who is in this, or in nothing, his type, or figure, must be the -Head of a covenant, in which his posterity were included. - -There is another scripture, by which this may be proved in 1 Cor. xv. -45-59. where the apostle speaks of the _first and second Adam_; by the -latter he means Christ. Now, why should he be called the second man, who -lived so many ages after Adam, if he did not design to speak of him, as -typified by him, or bearing some resemblance of him? And, in other -expressions, he seems to imply as much, and shews how we derive death -from Adam, of whom he had been speaking, in the foregoing verses. -Accordingly, he says, _The first man was of the earth, earthy: and, as -is the earthy, such are they also that are earthy, and we have borne the -image of the earthy_; so that if Adam was the root and occasion of all -the miseries we endure in this world, arising from his violation of the -covenant he was under, it plainly proves, that he was therein the head -and representative of all his posterity. - -For the farther proof of this, we may take occasion to consider the -apostle’s method of reasoning, in the scripture but now referred to, _By -one man sin entered into the world_, that is, by the first man, _in whom -all have sinned_, Rom. v. 12. so I would choose to render it rather than -as it is in our translation, since this seems to be the most natural -sense of the word[59]; and it proves Adam, in whom all sinned, to be -their head and representative, and also agrees best with the apostle’s -general design, or argument, insisted on, and farther illustrated in the -following verses. - -Again, the apostle speaks of those penal evils consequent on Adam’s -sins, which could not have befallen us, had he not been our federal -head and representative; Thus, in ver. 18. _By the offence of one, -judgment came upon all men to condemnation_[60]. It may be observed, -that the apostle, in this text, uses a word, which we translate -_condemnation_[61]; which cannot, with any manner of consistency, be -taken in any other than a forensick sense; and therefore he argues, -from thence, that we are liable to condemnation, by the offence of -Adam; which certainly proves the imputation of his offence to us, and -consequently he is considered therein as our federal head. - -2. This farther appears, in that all mankind are exposed to many -miseries, and to death, which are of a penal nature; therefore they must -be considered, as the consequence of sin. Now they cannot be the -consequence of actual sin, in those, who are miserable and die, as soon -as they are born, who have not _sinned after the similitude of Adam’s -transgression_; therefore this must be the result of his sin, which it -could not be, had he not been the federal head of all his posterity.[62] - -_Object._ It is objected to this, that God might, out of his mere -sovereignty, ordain that his creatures should be exposed to some degree -of misery; and, if this misery be not considered, as the punishment of -sin, in infants, then it does not prove the imputation of Adam’s sin to -them; and even their death, considered only as a separation of soul and -body, may not contain in it a proper idea of punishment, (which consists -in the stroke of justice, demanding satisfaction for sin) if it be only -reckoned an expedient, or a necessary means for their attaining eternal -life. Therefore it doth not follow, that, because we are liable to -death, before we have done good or evil, it must necessarily be a -punishment due to that sin, which was committed by Adam. - -_Answ. 1._ I will not deny but that God might dispense some lesser -degrees of natural evil, to a sinless creature, out of his mere -sovereignty; neither will I contend with any, who shall say, that he -might, without any dishonour to his perfections, send on him an evil, -sensibly great, provided it were not only consistent with his love, but -attended with those manifestations and displays thereof, which would -more than compensate for it, and, at the same time, not have any -tendency to prevent the answering the end of his being; yet I may be -bold to say, that, from the nature of the thing, God cannot inflict the -least degree of punishment on a creature, who is, in all respects -guiltless. If therefore these lesser evils are penal, they are the -consequence of Adam’s sin. - -2. As for death, that must be considered as a penal evil; for, as such, -it was first denounced, as a part of the curse, consequent on Adam’s -sin; and the apostle says, _The wages of sin is death_, Rom. vi. 23. and -elsewhere he speaks of all men, as _dying in Adam_, 1 Cor. xv. 22. and -therefore his sin is imputed to all mankind; and consequently he was -their federal head and representative in the covenant that he was under. - -II. They, whose federal head and representative Adam was, are such as -descended from him by ordinary generation. The design of this limitation -is to signify, that our Saviour is excepted, and consequently that he -did not sin or fall in him, inasmuch as he was born of a virgin; -therefore, though he had the same human nature with all Adam’s -posterity, yet he did not derive it from him, in the same way as they -do; and a similitude of nature, or his being a true and proper Man, does -not render him a descendant from Adam, in the same way as we are. The -formation of his human nature was the effect of miraculous, -supernatural, creating power; therefore he was no more liable to Adam’s -sin, as being a Man, than a world of men would be, should God create -them out of nothing, or out of the dust of the ground, by a mediate -creation, which would be no more miraculous, or supernatural, than it -was to form the human nature of Christ in the womb of a virgin. Now, as -persons, so formed, would not be concerned in Adam’s sin, or fall, -whatever similitude there might be of nature; even so our Saviour was -not concerned therein.[63] - -Moreover, that we might understand that he was not included in this -federal transaction with Adam, the apostle opposes him, as the _second -Man_, the federal Head of his elect, or spiritual seed, to Adam, the -_first man_, and head of his natural seed, in that scripture before -referred to, ver. 45. And, as an argument, that his extraordinary and -miraculous conception exempted him from any concern in Adam’s sin and -fall; the angel, that gave the first intimation hereof, when he tells -the blessed virgin, his mother, that _the Holy Ghost should come upon -her, that the power of the highest should over-shadow her_, he says, -_Therefore that Holy Thing, that shall be born of thee, shall be called, -the Son of God_; thereby implies, that, in his first formation, he was -holy, and consequently had no concern in the guilt of Adam’s sin, -because of the manner of his formation, or conception; and this is -certainly a better way to account for his being sinless, than to -pretend, as the Papists do, that his mother was sinless; which will do -no service to their cause, unless they could ascend in a line to our -first parents, and so prove, that all our Saviour’s progenitors were -immaculate, as well as the virgin; which is more than they pretend to -do. - -III. It is farther observed, in this answer, that mankind sinned in and -fell with Adam in his _first transgression_, and therefore they had no -concern in those sins, which he committed afterwards. This appears from -hence, that Adam, as soon as he sinned, lost the honour and prerogative, -that was conferred upon him, of being the federal head of his posterity, -though he was their natural head, or common father; for the covenant -being broken, all the evils, that we were liable to, arising from -thence, were devolved upon us, and none of the blessings, contained -therein, could be conveyed to us that way, since it was impossible for -him, after his fall, to perform sinless obedience, which was the -condition of the life promised therein. This doth not arise so much from -the nature of the covenant, as from the change that there was in man, -with whom it was made. The law, or covenant, would have given life, if -man could have yielded perfect obedience; but since his fall rendered -that impossible, though the obligation thereof, as a law, distinct from -a covenant, and the curse, arising from the sanction thereof, remains -still in force against fallen man; yet, as a covenant, in which life was -promised, it was, from that time, abrogated; and therefore the apostle -speaks of it, as being _weak through the flesh_, Rom. viii. 3. that is, -by reason of Adam’s transgression, and consequently he ceased, from that -time, to be the federal head, or means of conveying life to his -posterity; therefore those sins that he committed afterwards, were no -more imputed to them, to inhance their condemnation, than his -repentance, or good works, were imputed for their justification. - -IV. Having considered the first transgression of Adam, as imputed to all -those who descended from him by ordinary generation, we shall proceed to -consider, how this doctrine is opposed, by those who are in the contrary -way of thinking. - -_Object. 1._ It is objected, that what is done by one man cannot be -imputed to another; for this is contrary to the divine perfections, to -the law of nature, and the express words of scripture. It is true, that -which is done by us, in our own persons, may be imputed to us, whether -it be good or evil. Thus it is said, that Phinehas’s _zeal in executing -judgment, by which means the plague was stayed, was counted to him for -righteousness_, Psal. cvi. 30, 31. so was Abraham’s _faith_, Rom. iv. 9, -23. Accordingly God approved of these their respective good actions, as -what denominated them righteous persons, and placed them to their -account, as bestowing on them some rewards accordingly; so, on the other -hand, a man’s own sin may be imputed to him, and he may be dealt with as -an offender: But to impute the sin committed by one person to another, -is to suppose that he has committed that sin which was really committed -by another; in which case, the Judge of all the earth would not do -right. - -_Answ._ When we speak of persons being punished for a crime committed by -another, as being imputed to them, we understand the word _imputation_ -in a forensick sense, and therefore we do not suppose that here is a -wrong judgment passed on persons or things, as though the crime were -reckoned to have been committed by them; accordingly we do not say, that -we committed that sin, which was more immediately committed by Adam. In -him it was an actual sin; it is ours, as imputed to us, or as we are -punished for it, according to the demerit of the offence, and the tenor -of the covenant, in which we were included. - -Moreover, it is not contrary to the law of nature, or nations, for the -iniquity of some public persons to be punished in many others, so that -whole cities and nations have suffered on their account; and as for -scripture-instances hereof, we often read of whole families and nations, -suffering for the crimes of those, who had been public persons, and -exemplary in sinning. Thus Achan coveted the wedge of gold, and, for -this, he suffered not alone; but his _sons and daughters were stoned, -and burned with fire_, together with himself, Joshua vii. 24, 25. though -we do not expressly read, that they were confederates with him in the -crime. And as for the Amalekites, who, without provocation, came out -against Israel in the wilderness, God threatens them, that he would have -_war with them for this, from generation to generation_, Exod. xvii. 16. -and in pursuance of this threatening, God, imputing the crime of their -forefathers to their posterity, some hundreds of years after, ordered -_Saul to go and utterly destroy them, by slaying both man and woman, -infant and suckling_, 1 Sam. xv. 2, 3. And the sin of Jeroboam was -punished in his posterity, according to the threatening denounced, 1 -Kings xiv. 10, 11. as was also the sin of Ahab, 1 Kings xxi. 21, 22. And -the church acknowledges, that it was a righteous dispensation of -providence for God to bring upon Judah those miseries, which immediately -preceded, and followed their being carried captive, when they say, _Our -fathers have sinned, and are not; and we have borne their iniquity_, -Lam. v. 7. and our Saviour speaks to the same purpose, when he tells the -Jews, _That upon you may come all the righteous blood shed upon the -earth, from the blood of righteous Abel, unto the blood of Zacharias, -son of Barachias, whom ye slew between the temple and the altar_, Matth. -xxiii. 35. These instances, and others of the like nature, prove that it -is no unheard of thing, for one man to suffer for a crime committed by -another[64]. - -But I am sensible the principal thing intended in the objection, when -this is supposed to be contrary to scripture, is, that it contradicts -the sense of what the prophet says, when he tells the people, that _they -should not have occasion any more to use this proverb in Israel, The -fathers have eaten sour grapes, and the children’s teeth are set on -edge_; for _the soul that sinneth shall die_, Ezek. xviii. 2-4. the -meaning of which scripture is, that if they were humble and penitent, -and did not commit those crimes that their fathers had done, they should -not be punished for them, which was a special act of favour, that God -would grant them on this supposition; and it is as much as to say, that -he would not impute their father’s sins to them, or suffer them to be -carried captive, merely because their fathers had deserved this -desolating judgment. But this does not, in all respects, agree with the -instance before us; for we are considering Adam as the federal head of -his posterity, and so their fathers were not to be considered in this, -and such like scriptures. Moreover, the objectors will hardly deny, that -natural death, and the many evils of this life, are a punishment, in -some respects, for the sin of our first parents. Therefore the question -is not, whether some degree of punishment may ensue hereupon? but, -whether the greatest degree of the punishment of sin in hell, can be -said to be the consequence hereof? But this we shall be led more -particularly to consider, under a following answer[65]. - -_Object. 2._ It is farther objected, that it is not agreeable to the -divine perfections, for God to appoint Adam to be the head and -representative of all his posterity; so that they must stand, or fall, -with respect to their spiritual and eternal concerns in him, inasmuch as -this was not done by their own choice and consent, which they were not -capable of giving, since they were not existent. The case say they, is -the same, as though a king should appoint a representative body of men, -and give them a power to enact laws, whereby his subjects should be -dispossessed of their estates and properties, which no one can suppose -to be just; whereas if they had chosen them themselves, they would have -no reason to complain of any injustice that was done them, inasmuch as -the laws, made by their representatives, are, in effect, their own laws. -Therefore, to apply this to the case before us, had all mankind chose -Adam to be their representative, or consented to stand or fall in him, -there would have been no reason to complain of the dispensation of God’s -providence, relating hereunto: but, inasmuch as it was otherwise, it -does not seem agreeable to the justice of God, to constitute him the -head and representative of all his posterity: so that, by his fall, they -should be involved in ruin, and eternal perdition. - -_Answ._ There are various methods taken to answer this objection. - -1. Some say little more to it than this: That if Adam had retained his -integrity, we should have accepted of, and rejoiced in that life, which -he would have procured by his standing; there would then have been no -complaint, or finding fault, with the divine dispensation, as though it -had been unjust; therefore, since he fell, and brought death into the -world, it is reasonable that we should submit, and acknowledge, that all -the ways of God are equal. But, though we must all allow that submission -to the will of God, in whatever he does, is the creatures duty, yet I -cannot think this a sufficient answer to the objection, and therefore -would not lay much stress upon it, but proceed to consider what may be -farther said in answer to it. - -2. Others say, that, since Adam was the common father, and consequently -the most honourable of mankind, (our Saviour only excepted, whom he did -not represent) therefore it was fit that he should have this honour -conferred upon him; so that, had all his posterity been existent, and -the choice of a representative been wholly referred to them, the law of -nature would have directed to, and pointed out the man, who ought, in -this respect, to have the preference to all others. This answer bids -fairer, I confess to remove the difficulty than the other, especially if -it be added, that God might have given Adam some advantages of nature, -above the rest of mankind, besides that relative one, arising from his -being their common father; and therefore, that it would have been their -interest, as well as their duty, to have chosen him, as being best -qualified to perform the work that was devolved upon him. - -3. But, since this will not wholly remove the difficulty, it is farther -alleged, that God chose him, and therefore we ought to acquiesce in his -choice; and, indeed, had all mankind been then existent, supposing them -to be in a state of perfect holiness (and we must not suppose the -contrary) then they would have acknowledged the equity of this divine -dispensation, otherwise they would have actually sinned, and fallen, in -rejecting and complaining of the will of God. But this will not satisfy -those who advance the contrary scheme of doctrine, and deny the -imputation of Adam’s sin to his posterity, who still complain of it, as -a very severe dispensation, and conclude, that the sovereignty of God is -pleaded for against his other perfections; therefore something farther -must be added, in answer to the objection. - -We freely allow, that it is not equitable (to use the similitude taken -from human forms of government) for a king to appoint a representative, -who shall have a power committed to him, to take away the properties, or -estates of his subjects: but this does not, in many respects, agree with -the matter under our present consideration: nevertheless, if we were to -suppose, that these subjects had nothing which they could call their -own, separate from the will of the prince, and their properties and -estates were not only defended, but given by him, and that upon this -tenure, that he reserved to himself a right to dispossess them of them -at his pleasure; in this case, he might, without any injustice done -them, appoint a representative, by whose conduct they might be -forfeited, or retained; and this agrees with our present argument. -Accordingly let it be considered, that there were some things which Adam -was possessed of in his state of innocency, and others which he was -given to expect, had he stood, which he had no natural right to, -separate from the divine will; therefore it follows, from hence, that -God might, without doing his posterity any injustice, repose this in the -hands of a mutable creature, so that it should be retained or lost for -them, according as he stood or fell. And this will appear less -exceptionable, when we consider the nature of that guilt, which all -mankind were brought under, by Adam’s sin, and the loss of original -righteousness, as the consequence of his fall; which they, who maintain -the other side of the question, generally represent, in such a way, as -though we supposed that there were no difference between it, and the -guilt contracted, together with the punishment ensuing on actual sins, -how great soever they are. But this will be more particularly considered -under a following answer,[66] in which we shall endeavour to take a just -estimate of the difference between the guilt of Adam’s sin, imputed to -us, and that of actual sins committed by us. - -Footnote 56: - - If Adam represented Eve (his rib) in the covenant, she did not fall - till he fell. - -Footnote 57: - - _The compilers of the LXX. seem to have understood the words in this - sense, when then render the text in_ Gen. ii. 17. η δ αν ημερα φαγητε - απ αυτου θαγατω απο θανεισθε. - -Footnote 58: - - Τυπος, _the Type_. - -Footnote 59: - - Εφ᾽ ω. - -Footnote 60: - - _The words are_, ως δι ενος παραπτωματος, εις παντας ανθρωπους εις - κατακριμα. _The word Judgment, though not in the original, is very - justly supplied in our translation, from verse 16. or else, as the - learned Grotius observes, the word εγενετο might have been supplied; - and so the meaning is_, Res processit in condemnationem. _And J. - Capellus gives a very good sense of the text, when he compares Adam as - the head, who brought death into the world, with Christ by whom life - is obtained. His words are these_: Quemadmodum omnes homines, qui - condemnantur, reatum suum contraxerant, ab una unius hominis offensa; - sic & quotquot vivificantur, absolutionem suam obtinuerunt ab una - unius hominis obedientia. - -Footnote 61: - - _The word_ κατακριμα _is used in scripture, in a forensic sense, in - those places of the New Testament, where it is found: Thus ver. 16. of - this chapter, and chap. viii. 1. And accordingly it signifies a - judgment unto condemnation; as also do those words, the sense whereof - has an affinity to it, in Rom. viii. 34._ τις ο κατακρινων; _and also_ - ακατακριτος, _as in Acts xvi. 37. and_ chap. xxii. 25. _So that, - according to the construction of the word, though_ κριμα _signifies_ - judicium _in general_, κατακριμα signifies judicium adversus aliquem, - _or_ condemnatio. - -Footnote 62: - - That mankind are born and live in sin, maybe collected from various - sources of argument; by matter of fact, none are found free from, who - are capable of actual guilt, by the evils and death which a just God - would not otherwise inflict; by the ideas of the ancients who speak of - a degeneration from a golden, to an iron age, by the general practice - of offering sacrifice, which is an acknowment of guilt, by the - testimony of the heathens, that evil example has a preponderating - influence over good, by the historical account of the fall of man in - the scriptures, by their numerous testimonies that none are righteous - before God or can be justified by their obedience to his laws, by the - confessions of the saints, by the necessity of repentance in all, by - the propriety of prayer for the pardon of sin, by Christ’s example of - daily prayer which contains such a petition, by the necessity of faith - that we may please God, by man’s unwillingness to be reconciled to - God, and rejection of all the spiritual good things offered, and - contempt of divine threatnings; and above all other proofs, by the - coming and suffering of Christ. - -Footnote 63: - - The covenant of grace was from eternity, and implied his innocence. - -Footnote 64: - - _This is not only agreeable to many instances contained in scripture, - but it has been acknowledged to be just by the very heathen, as - agreeable to the law of nature and nations. Thus one says: Sometimes a - whole city is punished for the wickedness of one man: Thus Hesiod,_ - πολλακι και ξυμπασα πολις κακου ανδρος επαυρει; _and Horace says,_ - Quicquid delirant reges, plectuntur Achivi: _And one observes, that it - was the custom of several cities of Greece, to inflict the same - punishment on the children of tyrants, as their fathers had done on - others:_ In Græcis civitatibus liberi tyrannorum suppressis illis, - eodem supplicio afficiuntur. _Vid. Cicer. Epist. ad Brut. XV. & Q. - Curt. Lib. VI. speaks of a law observed among the Macedonians; in - which, traiterous conspiracies against the life of the prince were - punished, not only in the traitors themselves, but in their near - relations,_ Qui regi infidiati essent, illi cum cognatis & propinquis - suis morte afficerentur. - -Footnote 65: - - _See Quest._ xxvii. - -Footnote 66: - - _See Quest._ xxvii. - - - - - Quest. XXIII., XXIV., XXV., XXVI. - - - QUEST. XXIII. _Into what estate did the fall bring mankind?_ - - ANSW. The fall brought mankind into an estate of sin and misery. - - QUEST. XXIV. _What is sin?_ - - ANSW. Sin is any want of conformity unto, or transgression of any - law of God, given as a rule to the reasonable creature. - - QUEST. XXV. _Wherein consisteth the sinfulness of that estate - whereinto man fell?_ - - ANSW. The sinfulness of that estate whereinto man fell, consisteth - in the guilt of Adam’s first sin, the want of that righteousness - wherein he was created; and the corruption of his nature, whereby he - is utterly indisposed, disabled, and made opposite unto all that is - spiritually good, and wholly inclined to all evil, and that - continually, which is commonly called, Original sin, and from which - do proceed all actual transgressions. - - QUEST. XXVI. _How is original sin conveyed from our first parents - unto their posterity?_ - - ANSW. Original sin is conveyed from our first parents unto their - posterity by natural generation, so as all that proceed from them, - in that way, are conceived and born in sin. - -Having considered the fall of our first parents, and all mankind being -so far concerned therein, as that their sin is imputed to them; we are -now led to speak concerning that sin and misery which ensues hereupon. -And, - -I. This is not barely called a single act of sin, or one particular -instance of misery, but a state of sin and misery. Man’s being brought -into a state of sin, is sometimes called sin’s reigning, or having -dominion over him; and his being brought into a state of misery, is -called the reign, or dominion of death; so that as, by various steps, we -proceed from one degree of sin unto another, our condemnation is -gradually enhanced thereby. This is the subject matter of the first of -these answers. - -II. We have a brief definition of sin, in which there is something -supposed, namely, that there was a law given, and promulgated, as a rule -of obedience, to the reasonable creature, without which there could be -no sin committed, or guilt contracted; as the apostle saith, _Where no -law is, there is no transgression_, Rom. iv. 15. or, _Sin is not -imputed, where there is no law_, chap. v. 13. - -And inasmuch as it is observed, that the subjects, bound by this law, -are reasonable creatures; this gives us to understand, that though other -creatures be the effect of God’s power, and the objects of his -providence, yet they are not the subjects of moral government. They -cannot therefore be under a law, inasmuch as they are not capable of -understanding their relation to God, as Sovereign, or their obligation -to obey him, or the meaning of a law, which is the rule thereof. -Moreover, we have in this answer, an account of the formal nature of -sin. - -1. It is considered, either in its negative, or rather privative idea, -as containing in it a defect, or want of conformity to the law, a -privation of that rectitude of nature, or righteousness that man had at -first, or our not performing that which we are bound, by the law of God, -to do; and those particular instances of sin, included herein, are -called sins of omission. - -2. It is described by its positive idea, and so it is called, a -transgression of the law, or doing that which is forbidden by it. Thus -it is called, by the apostle, _The transgression of the law_, 1 John -iii. 4. This we shall not insist on at present, inasmuch as we shall -have occasion to enlarge on this head, when we consider the sins -forbidden, under each of the ten commandments, and the various -aggravations thereof.[67] - -III. We are, in the next answer, led to consider the sinfulness of all -mankind, as fallen in Adam, or original sin, as derived to, and -discovered in us; and this consists more especially in our being guilty -of Adam’s first sin, our wanting that righteousness which he was -possessed of; and also in the corruption of nature, from whence all -actual transgressions proceed. - -1. We shall enquire what we are to understand by the guilt of Adam’s -first sin. Having before shewn that his disobedience is imputed to his -posterity, that which is the result thereof, is, that all the world -becomes guilty before God: guilt is an obligation, or liableness to -suffer punishment for an offence committed, in proportion to the -aggravations thereof. Now, since this guilt was not contracted by us, -but imputed to us, we must consider it as the same, in all; or not -admitting of any degrees; nevertheless, there is a very great difference -between that guilt which is the result of sin imputed to, and that which -arises from sin’s being committed by us. They, who do not put a just -difference between these two, give occasion to many prejudices against -this doctrine, and do not sufficiently vindicate the perfections of God, -in his judiciary proceedings in punishing one or the other of them. That -we may avoid this inconvenience, let it be considered, that original and -actual sins differ more especially in two respects. - -(1.) The sin of our first parents, how heinous soever it was in them, as -being an actual transgression, attended with the highest aggravations, -yet it cannot be said to be our actual sin, or committed by an act of -our will; therefore, though the imputation thereof to us, as has been -before proved, is righteous, yet it has not those circumstances -attending it, as though it had been committed by us. Therefore, - -(2.) The guilt thereof, or the punishment due to it, cannot be so great -as the guilt we contract, or the punishment we are liable to, for actual -sins, which are committed with the approbation and consent of the will, -and as they are against some degree of light and convictions of -conscience, and manifold engagements to the contrary: but this does not -properly belong to Adam’s sin, as imputed to us; nor is the punishment -due to it the same, as though it had been committed by us in our own -persons. - -But, that we may not be misunderstood, let it be considered, that we are -not speaking of the corruption of nature inherent in us. We do not deny, -but that the fountain that sends forth all actual sins, or that sin -reigning in the heart, is, in various respects, more aggravated, than -many others that are committed, which we call actual transgressions, as -the corrupt fountain is worse than the streams, or the root than the -branch, or the cause than the effect. But when we consider, as at -present we do Adam’s sin only, as imputed, and as being antecedent to -that corruption of nature, which is the immediate cause of sinful -actions; or when we distinguish between original sin, as imputed and -inherent, we only understand, by the former, that it cannot expose those -who never committed any actual sins, to so great a degree of guilt and -punishment, as the sins committed by them are said to expose them to. - -And let it be farther observed, that we do not say that there is no -punishment due to original sin, as imputed to us; for that would be to -suppose that there is no guilt attending it, which is contrary to what -we have already proved; but all our design, at present, is, to put a -just difference between Adam’s sin, imputed to us, and those that are -committed by us. And, indeed, if what we have said under this head, be -not true, the state of infants, dying in infancy, under the guilt of -Adam’s sin, must be equally deplorable with that of the rest of mankind; -therefore, when I find some expressing themselves to this purpose, I -cannot wonder that others, who deny this doctrine are offended at it. It -is one thing to say, that they are exposed to no punishment at all, -which none, that observe the miseries that we are liable to, from our -first appearance in the world, to our leaving it, whether sooner or -later, can well deny; and another thing to say, that they are exposed to -the same punishment for it, as though they had actually committed it; -the former we allow; the latter we must take leave to deny lest we -should give occasion to any to think that the Judge of all does any -thing, which carries in it the least appearance of severity, and -injustice. Thus concerning the guilt of Adam’s first sin, imputed to us; -which leads us to consider the effects thereof. Accordingly, - -2. Man is said to want that righteousness which he had at first, which -is generally called, original righteousness. This is styled, the -privative part of original sin, as the corruption of the human nature, -and its propensity to all sin, is the positive part thereof. In -considering the former of these, or man’s want of original -righteousness, we may observe, - -(1.) That man has not wholly lost God’s natural image, which he was -possessed of, as an intelligent creature, consisting in his being -endowed as such with an understanding, capable of some degree of the -knowledge of himself and divine things; and a will, in many respects, -free, _viz._ as to what concerns natural things, or some external -branches of religion, or things materially good, and in his having -executive powers, to act agreeably thereunto; though these are miserably -defaced, and come far short of that perfection, which he had in the -state in which he was first created. Some have compared this to an old -decayed building, which has, by the ruins of time, lost its strength and -beauty, though it retains something of the shape and resemblance of what -it was before. Thus the powers and faculties of the soul are weakened, -but not wholly lost, by the fall. They are like the fruits of the earth, -which are shrivelled and withered in winter, and look as though they are -dead; or like a man, who has out-lived himself, and has lost the -vivacity and sprightliness of his parts, as well as the beauty of his -body, which he formerly had. - -(2.) Our ability to yield acceptable obedience to God, much more perfect -obedience, is wholly lost, as being destitute of a principle of -spiritual life and grace, which must, if ever we have it, be implanted -in regeneration; so that every one may say with the apostle, _In me_ -(_that is, in my flesh_,) _dwelleth no good thing_, Rom. vii. 18. - -(3.) We are destitute of a right to the heavenly blessedness, and all -those privileges, that were promised upon condition of our first parents -performing perfect obedience, according to the tenor of the covenant -made with them in their state of innocency. - -This want of original righteousness is the immediate consequence of -Adam’s first sin. By original righteousness we understand, either that -freedom from guilt, which man had before he sinned, which exempted him -from any liableness to condemnation, and afforded him a plea before God -for his retaining the blessings he was possessed of; and, had he -persisted longer in his integrity, it would have given him a right to a -greater degree of happiness: His perfect obedience was his -righteousness, in a forensick sense; and the failure thereof, in our -first parents, rendered both them and us destitute of it. But, since -this is the same with what is expressed in the foregoing words, wherein -we are denominated guilty of Adam’s first sin, we must consider -something else, as intended in this expression, when we are said to want -that righteousness wherein he was created. - -We have before observed, that, by the fall of our first parents, the -image of God in man was defaced: But now, we are to speak of his -supernatural image, as what was wholly lost, and therefore all mankind -are, by nature, destitute of a principle of grace; upon which account it -may be truly said, as the apostle does, _There is none righteous; no, -not one_, Rom. iii. 10. and elsewhere man is called, _A transgressor -from the womb_, Isa. xlviii. 8. and, by nature, not only _a child of -wrath_, but _dead in trespasses and sins_, Eph. ii. 1. and therefore it -is necessary that we be created again to good works, or that a new -principle of grace be implanted in regeneration, without which there is -no salvation. Our being destitute of this supernatural principle of -grace is distinguished from that propensity to sin, or corruption of -nature, which is spoken of in the following words of this answer; and -therefore, considering it as thus distinguished, and as called, by some, -the _privative_ part of original sin; we are led to speak of man in his -destitute state, deprived of that which was his glory, and tended to his -defence against the assaults of temptation; and of those actual -transgressions which are the consequence thereof. This excellent -endowment man is said to have lost. - -Some divines express themselves with a degree of caution, when treating -on this subject; and therefore, though they allow that man has lost this -righteousness, yet they will hardly own that God took it away, though it -were by a judicial act, as supposing that this would argue him to be the -author of sin; and I would not blame the least degree of concern -expressed to fence against such a consequence, did it really ensue on -our asserting it; yet I cannot but conclude, that the holiness of God -may be vindicated, though we should assert, that he deprived him of this -righteousness, as a punishment of his sin, or denied him that power to -perform perfect obedience, which he conferred on him at first; for there -is a vast difference between God’s restoring to him his lost power, to -perform that which is truly and supernaturally good in all its -circumstances; and the infusing habits of sin into his nature: This, we -acknowledge, he could not do, consistently with his holiness, and shall -make it farther appear, under a following head. But the other he might -do, that is, leave man destitute of a power to walk before him in -holiness and righteousness; for, if God had been obliged to have given -him this power, then his bestowing it on fallen man, would be rather a -debt than a grace, which is contrary to the whole tenor of the gospel. -But this leads us to consider the _positive_ part of original sin; -therefore, - -3. Man’s sinfulness, as fallen, consists in the corruption of his -nature, or a propensity and inclination to all evil, which, as it is -observed, is commonly called, _original sin_, that is, original sin -inherent, as distinguished from it, as imputed to us, which has been -already considered. That the nature of man is vitiated, corrupted, and -prone to all that is bad, is taken for granted by all; and, indeed, he -that denies it, must either be very much unacquainted with himself, or -hardly retain the common notices which we have of moral good and evil. -This is frequently represented, in scripture, as a plague, defilement, -or deadly evil, with which his heart is affected; upon which account it -is said, that _it is deceitful above all things, and desperately -wicked_, Jer. xvii. 9. that _out of it proceed evil thoughts_, and all -other abominations of the most heinous nature, Matth. xv. 19. unless -prevented by the grace of God. - -This propensity of nature to sin discovers itself in the first dawn of -our reason; so that we no sooner appear to be men, but we give ground to -conclude that we are sinners. Accordingly it is said, _The imagination -of man’s heart is only evil_, and that _from his youth_,[68] Gen. vi. 5. -compared with chap. viii. 21. and he is represented as _estranged from -the womb, going astray as soon as he is born, speaking lyes_, Psal. -lvii. 3. which is, notwithstanding, to be understood with this -limitation, that we are prone to sin, as soon as we have any -dispositions, or inclinations, to any thing; for it cannot be supposed -that man is disposed to commit actual sin before he is capable of -acting. Some, indeed, have attempted to prove that the soul of a child -sins as soon as it is united to the body in the womb, and have carried -this indefensible conjecture so far, as that they have maintained, that -actual sin is committed in the womb. But this is not only destitute of -all manner of proof, but it seems so very absurd, that, as few will be -convinced by it, so it needs no confutation. - -As for this propensity to sin, (whenever it may be said to take place) -it is certain, that it is not equal in all; and in this it differs from -Adam’s guilt, as imputed to us, and from our want of original -righteousness, as the immediate consequence thereof; for these corrupt -inclinations appear, from universal experience, as well as the -concurrent testimony of scripture, to be of an increasing nature; so -that some are more obstinate and hardened in sin than others; and the -habits thereof, in many, are compared to the tincture of the -_Ethiopian_, or the _leopard’s spots_, Jer. xiii. 23. which no human art -can take away. We are, indeed, naturally prone to sin at first; but -afterwards the leprosy spreads, and the propensity, or inclination to -it, increases by repeated acts, or a course of sin. The Psalmist takes -notice of this, in a beautiful climax, or gradation; _They know not, -neither will they understand, they walk in darkness_, Psal. lxxxii. 5. - -We shall now take occasion to speak something concerning the rise or -origin hereof. This is a difficulty which many have attempted to account -for and explain, though with as little success as any thing that comes -within the compass of our enquiries. Some ancient heretics[69] have -thought, that because it could not be from God, who is the author of -nothing but what is good, that therefore there are two first causes; one -of all good, which is God, and the other of all evil. But this is -deservedly exploded, as a most dangerous and absurd notion. - -Others seem to assert, that God is the author of it; and, that they may -exculpate themselves from making him the author of sin, which is the -vilest reproach that can be cast upon him, they add, that he does this -in a judicial way, as a punishment for the sin of our first parents, and -that it is no reflection on him to suppose, that, as a Judge, he may put -this propensity to sin into our nature; so that it is, as it were, -concreate with the soul, or derived to us, at the same time that it is -formed in, and united to the body: But we cannot, by any means, conclude -God to be the author hereof, though it be as a Judge; for that would be -to suppose his vindictive justice inconsistent with the spotless purity -of his nature. We read, indeed, of God’s _giving men up to their own -hearts’ lusts_, Psal. lxxxi. 11, 12. as a punishment for other sins; but -never of his producing in them an inclination to sin, though it be under -the notion of a punishment: But this having been proved and illustrated, -under a foregoing answer, when speaking concerning the providence of -God, as conversant about those actions, to which sin is annexed, in a -judicial way, we shall pass it over in this place[70]. - -The Pelagians, and, after them, the Papists, and some among the -Remonstrants, being sensible, that this propensity of nature to sin -cannot be denied, have taken such a method to account for it, as makes -it a very innocent and harmless thing; and, that it may appear agreeable -to the notion which they maintain of the innocency of man by nature, -they suppose that the first motions, or inclinations of the soul to sin, -or, to use their own expression, the first acts of concupiscence are not -sinful; and, to support this opinion, they maintain, that nothing can be -deemed a sin, but what is committed with the full bent of the will; and -therefore when an unlawful object presents itself, how much soever the -mind may be pleased with it, yet there is no sin till there is an actual -compliance with it; and, for this, they bring that scripture, _When lust -has conceived, it bringeth forth sin_, James i. 15. that is, the second -act of concupiscence, or the compliance with the first suggestions to -sin, are only denominated sin; and, as a consequence from this -supposition, they pretend that these first acts of concupiscence were -not inconsistent with a state of innocency; so that when _Eve saw that -the tree was good for food, and that it was pleasant to the eyes, and a -tree to be desired to make one wise, she took of the fruit thereof, and -did eat_, Gen. iii. 6. She did not sin till she took of the fruit -thereof, and did eat; and, as a farther consequence deduced from this -supposition, they conclude, that that original righteousness, which our -first parents had, did not consist so much in a perfect freedom from all -suggestions to sin, but it was rather a bridle to restrain them from -compliance therewith, which, by not making a right use of, they complied -with the motions of concupiscence, and so sinned. And, according to this -scheme, that propensity of nature to sin, which we have in our -childhood, is an harmless, and innocent thing, and therefore we may -suppose it to be from God, without concluding him to be the author of -sin. But this is a vile and groundless notion, and such as savours more -of Antinomianism, than many doctrines that are so called; and, indeed, -it is to call that no sin, which is, as it were, the root and spring of -all sin, and to make God the author and approver of that, which he -cannot but look on with the utmost detestation, as being contrary to the -holiness of his nature; to which nothing farther need be said, since the -notion carries the black marks of its own infamy in itself. - -There are others who oppose the doctrine of original sin, and pretend to -account for the corruption of nature, by supposing that all men sinned -for themselves; which is nothing else but reviving an old opinion taken -from the schools of Plato and Pythagoras, namely, that God created the -souls of all men at first, and before they were united to their bodies, -at least those that now they have, sinned; and, as a punishment of their -crime in that state, they were not only condemned to their respective -bodies, but to suffer all the miseries which they are exposed to -therein; so that the sin, which they committed in these bodies, is -nothing else but the propagation of that, which had its first rise in -the acts of the understanding and will, when they first fell into a -state of sin. This is so chimerical an opinion, that I would not have -mentioned it, had it not been maintained by some, as an expedient, to -account for the corruption of nature, by those who deny original sin, -and affirmed with that assurance, as though it were founded in -scripture; whereas I cannot think it has the least countenance from it. -They first take it for granted without sufficient ground that those -scriptures, that speak of the pre-existence of Christ in his divine -nature, are to be understood concerning the pre-existence of his soul; -and from thence they infer, that it is reasonable to suppose, that the -souls of other men pre-existed likewise. And they also strain the sense -of two or three other scriptures to prove it; as when it is said, that, -when God had _laid the foundation of the earth, the morning stars sang -together, and all the sons of God shouted for joy_, Job xxxviii. 7. -where, by the _morning stars_, they understand, as others do, the -_angels_; and, by the _sons of God_, they suppose, is meant the souls of -men, that were then created, and untainted with sin, and, to give -farther countenance to this, they explain what is said in a following -verse, ver. 12. agreeably thereunto, where, when God had continued the -account which he gives of his having created the world, he says, -_Knowest thou it, because thou wast then born, or because the number of -thy days is great_; they render the words, _Knowest thou that thou wast -then born, and that the number of thy days are many_, or they depend -upon the translation, which the LXX give of the text, _I know that thou -wast then born, for the number of thy days is many_, that is, that thou -wast then existent; for though thou knowest not what thou didst, from -that time, till thou camest into the world, yet the number of thy days -is great, that is, thou hadst an existence many ages before. How easy a -matter it is for persons to strain the sense of some words of scripture, -to serve a purpose, contrary to the general scope and design thereof, if -they attempt to give countenance thereby to any doctrine of their own -invention. - -As for those scriptures, which they bring to prove that the Jews were of -this opinion, I will not deny the inference from thence, that some of -them were, as appears from the report that the disciples gave to our -Saviour, when he asked them, _Whom do men say that I am?_ They replied, -_Some say that thou art John the Baptist, some Elias, and others -Jeremias, or one of the prophets_, Matth. xvi. 13, 14. that is, they -judged, according to the Pythagorean hypothesis, that the soul of -_Jeremias_, or _one of the prophets_, dwelt in that body, which he had, -and therefore that he was one of them. And there is another scripture, -in which our Saviour’s disciples, speaking concerning the blind man, -asked him, _Did this man sin, or his parents, that he was born blind?_ -John ix. 2. as if he should say: Was it for some sin that this man’s -soul committed, before it entered into the body, to which it is united? -And was his being born blind a punishment thereof? I say, I will not -deny, but that some of the Jews, from hence, may be supposed to have -given into this fabulous notion, agreeably to the sentiments of the -philosophy, which they had been conversant in. But I will not allow that -our Saviour’s not confuting this absurd opinion, is an intimation; (as -the defenders thereof generally conclude it to be) that he reckoned it -just; but I rather think, that he passed it over, as a vulgar error, not -worthy of his confutation. And as for that passage, which they quote, -for this purpose, out of the apocryphal book of _Wisdom_, which is no -proof of this matter from Scripture, when one is represented, as saying -to this effect, that _because he was good, he came into a body -undefiled_; this only proves, that this was the opinion of some of that -trifling generation of men. And, when they speak of it, as what, has -been maintained by some of the Fathers, who received the notion from the -philosophy above-mentioned, this is also as little to the purpose; and, -indeed, all the other arguments that they bring, amount to nothing else -but this; that, if the scripture had not given us ground to establish -the contrary doctrine, there might have been, at least, a possibility of -the truth of this, but to lay this as a foundation, on which they assert -the truth thereof, and that with the design above-mentioned, this is -nothing else, but for men to substitute their own fancies, without -sufficient ground, as matters of faith, and build doctrines upon them, -as though they were contained in scripture. I pass by other -improvements, which they make on this fabulous notion, which still -appear to be more romantic.[71] - -There is another attempt to account for the origin of moral evil, -without inferring God to be the author of it, which has formerly been -advanced by those who deny the imputation of Adam’s sin; and these -suppose that the soul is rendered polluted with sin, by reason of its -traduction, or propagation, from the soul of the immediate parent; so -that, in like manner, as the body is subject to hereditary diseases, the -soul is defiled with sin, as both one and the other are the consequence -of their formation, according to the course of nature, in the likeness -of those, from whom they immediately derive their respective beings; and -they suppose that a similitude of passions, and natural dispositions in -parents and children, is an argument to evince the truth hereof. - -But this appears so contrary to the light of nature, and all the -principles of philosophy, to suppose, that one spirit can produce -another, in a natural way, and so repugnant to the ideas which we have -of spirits, as simple beings, or not compounded of parts, as bodies are, -that it seems almost to be universally exploded, as being destitute of -any tolerable argument to support it, though it was formerly embraced by -some of the Fathers.[72] And they, who pretend to account for it, by the -similitude of one candle’s lighting another, and yet the flame remaining -the same as it was before, have only made use of an unhappy method of -illustration, which comes far short of a conclusive argument to their -purpose. And as for the likeness of natural dispositions in children to -their parents, that does not, in the least prove it; since this arises -very much from the temperament of the body, or from the prejudices of -education. Therefore this method to account for the origin of moral -evil, being not much defended at present, we may pass it over, as a -groundless conjecture. - -As for Arminius, and his followers, they have very much insisted on a -supposition, which they have advanced, that the universal corruption of -human nature arises only from imitation. In answer to which, though I -will not deny but that the progress and increase of sin, in particular -persons, may be very much owing to the pernicious example of others, -with whom they are conversant; yet it seems very absurd to assign this, -as the first reason thereof; for it may easily be observed, that this -corruption of nature, or disposition to sin, is visible in children, -before they are capable of being drawn aside, by the influence of bad -examples; and indeed, their being corrupted thereby, is rather the -effect, than the cause of this first propensity that there is in nature -to sin; and it would soon appear, that, if they never saw any thing but -what is excellent or worthy to be imitated in those, under whose care -they are, they would soon discover themselves, notwithstanding, prone to -the contrary vices. And we may as well suppose, that wisdom, or -holiness, takes its rise from imitation, in a natural way, as that sin, -or folly, does so: But nothing is more common, than for children to be -very degenerate from their parents. And whatever attempts are used to -instil principles of virtue into them, it is nothing else, but striving -against the stream of corrupt nature, unless the grace of God interpose, -and do that which imitation can never be the cause of. - -Therefore we must take some other method to account for this corruption -of nature, and at the same time, maintain, that the soul is from God, by -immediate creation, which, though it be not so plainly contained in -scripture, as other articles of faith are, yet scripture seems not to be -wholly silent as to this matter; especially when God says, _Behold, all -souls are mine_, Ezek. xviii. 4. and elsewhere, which is more express to -this purpose, God speaks of the _souls that he made_, or created, Isa. -lvii. 16. and the apostle, for this reason, styles him, _The Father of -spirits_, Heb. xii. 9. and that in such a sense, as is opposed to _the -fathers of the flesh_; therefore, taking this for granted, the -difficulty which will recur upon us, which we are to account for, is, -how can the soul, that comes out of God’s immediate hand, be the subject -of moral evil? To assert, that it is created guilty of Adam’s first sin, -or under an obligation to suffer that degree of punishment, which is due -to it, is not inconsistent with the divine perfections, as will farther -appear, when, under a following head, we consider what this punishment -is: but to suppose that it is created by God impure, or with an -inclination, or propensity to sin, cannot well be reconciled with the -holiness of God. - -This is what has been acknowledged by most divines, as one of the -greatest difficulties that occur in the whole scheme of divinity. Some, -with a becoming and religious modesty, have confessed their inability to -account for it, and advise us rather to bewail, and strive against it, -than to be too inquisitive about the origin and cause of it. And, -indeed, this is far better, than either to darken counsel by words, -without knowledge, or to advance what we cannot prove; and I would -rather chuse to acquiesce in this humble ignorance thereof, than to -assert any thing which contains the least insinuation of God’s being the -author of it. It is certain, there are many things which we know to be -true, though we cannot, at the same time, account for the manner of -their being what they are, and are at a loss to determine their first -original, or the natural cause thereof: Thus, though we are sure that -the body is united to the soul, which acts by it, yet it is very hard to -determine by what bands they are united, or how the soul moves the body, -as its instrument in acting. Moreover, we know that the particles of -matter are united to one another; but it is difficult to determine what -is the cause thereof. So if we enquire into the reason of the different -colour, or shape of herbs and plants; or why the grass is green, and not -white or red; no one would be blamed if he should acknowledge himself to -be at a loss to account for these, and other things of the like nature. -The same may be said, if we should confess that we are at a loss to -determine what is the first rise of the propensity of the nature of man -to sin: nevertheless, if we keep within the bounds of modesty in our -enquiries, and advance nothing contrary to the divine perfections, we -may safely, and with some advantage to the doctrine of original sin, say -something as to this matter, that hereby we may remove the objections -that are brought, by some, against it. - -Various ways have been taken, as was before observed, to account for the -origin of moral evil, which we cannot acquiesce in, by reason of the -many absurdities that attend them; therefore it may be more excusable -for me to offer my humble thoughts about this matter, in which, I hope, -I shall not much deviate from the sentiments of many, who have -judiciously and happily maintained this doctrine. - -There is, indeed, one conjecture, which I meet with, in a learned -judicious divine, which differs very much from any account which we have -of it by any other,[73] namely, that the mother while the child is in -the womb, having a sinful thought, impresses it on its soul, whereby it -becomes polluted, in the same manner as its body is sometimes marked by -the strength of her imagination: but this opinion is so very improbable, -that it will hardly gain any proselytes to it; and it only discovers how -willing some persons are to solve this difficulty though in an uncommon -method, as being apprehensive that others have not sufficiently done it. - -But, that we may account for this matter in the most unexceptionable -way, which does not in the least, infer God to be the author of sin nor -overthrow the doctrine of imputation of Adam’s sin to his posterity, we -must consider this propensity of nature, or inclination that there is in -the souls of men to sin as a corrupt habit, and therefore that it is not -infused by God; and consequently though the soul, in its first creation, -is guilty, that is, liable to suffer the punishment due to it for Adam’s -sin imputed, yet it does not come defiled out of the hands of God; or, -as one well expresses it,[74] “We are not to think that God put original -sin into men’s souls; for how should he punish those souls, which he -himself had corrupted? And he adds, that it is a great wickedness to -believe that God put into the soul an inclination to sin; though it is -true God creates the souls of men destitute of heavenly gifts, and -supernatural light, and that justly because Adam lost those gifts for -himself and his posterity.” - -Another judicious divine[75] expresses himself to this purpose; that, -though the soul is created spotless, yet it is destitute of original -righteousness, as a punishment of Adam’s first sin; and accordingly he -distinguishes between a soul’s being pure, so as the soul of Adam was -when it was first created, that is to say, not only sinless, but having -habits, or inclinations in its nature, which inclined it to what was -good; and its being created with a propensity, or inclination to evil, -which he, with good reason denies; and, as a medium between both those -extremes, in which the truth lies, observes, that the soul is created, -by God, destitute of original righteousness, unable to do what is truly -good; and yet, having no positive inclination, or propensity in nature, -to what is evil; this is plainly the sense of his words, which I have -inserted in the margin. - -Now if it be enquired, how this corrupt habit, or inclination to sin, is -contracted? the corruption of nature necessarily ensues on the privation -of original righteousness. Some have illustrated this by an apt -similitude, taken from the travellers wandering out of his way, or -taking a wrong path, as occasioned by the darkness of the night, in -which, his want of light is the occasion, though not properly the cause -of his wandering. Thus man is destitute of original righteousness, or -those habits of supernatural grace, which are implanted in regeneration; -and what can be the consequence thereof, but that his first actions, as -soon as he is capable of doing good or evil, must contain in them -nothing less than a sin of omission, or a defect of, and disinclination -to, what is good? and, by this means, the soul becomes defiled, or -inclined to sin; so that we first suppose it indisposed to what is good, -and that this arises from its being destitute of supernatural grace, -which it lost by Adam’s fall, and that God may deny this grace, without -supposing him to be the author of sin; for he was not obliged to -continue that to Adam’s posterity, which he forfeited, and lost for -them. And that which follows, from hence, is, that the heart of man, by -a continuance in sin after it is first tinctured with it, grows worse -and worse, and more inclined to it than before. This I cannot better -illustrate, than by comparing it to a drop of poison, injected into the -veins of a man, which will by degrees corrupt the whole mass of blood. - -As to what concerns the body, to which the soul was united, as giving -occasion to these corrupt habits being contracted thereby, some have -compared this to sweet oil’s being infected by a musty vessel, into -which it is put; so the soul, created good, and put into a corrupt body, -receives contagion from thence: and this conjunction of the pure soul -with a corrupt body, is a just punishment of Adam’s sin. Thus a very -learned and excellent divine accounts for this matter;[76] though this -similitude does not indeed illustrate this matter in every circumstance, -inasmuch as that tincture, which is received from a vessel in a physical -way, cannot well agree with the corruption of the soul, which is of a -moral nature; but yet I would make this use of it, as to observe what -daily experience suggests, namely, that the constitution, or temperament -of the body, has a very great influence on the soul, and is an occasion -of various inclinations to sin, in which it acts, in an objective way. -Therefore when we suppose a soul united to a body, that, according to -the frame and constitution of its nature has a tendency to incline it to -sin, and this soul is deprived of those supernatural habits, which would -have fenced it against this contagion; what can ensue from hence, but -that corruption of nature, whereby men are inclined to what is evil? -which inclination increases daily, till men arrive to the most rooted -habits and dispositions to all that is bad, and are, with more -difficulty, reclaimed from it. This leads us to consider, - -IV. The conveyance of original sin, from our first parents to their -posterity, by natural generation, or how we are said to be born in sin. -It is not the sin of our immediate parents that is imputed to us, for -they stand in no other relation, but as natural, and not federal heads -of their posterity; therefore the meaning of that answer, in which this -doctrine is contained, is only this, that original sin is conveyed to -us, by our immediate parents, with our being; so that, as we are born -men, we are born sinners. Now, that we may consider this in consistency -with what has been before laid down nothing can be inferred, from hence, -but that the guilt of Adam’s first sin is conveyed to us with our being, -and that habitual inclination that we have, which we call a propensity -of nature to sin, is the consequence hereof; so that what our Saviour -says, is a great truth, _That which is born of the flesh, is flesh_, -John iii. 6. or every one that is born of sinful parents, will, as soon -as he is capable thereof, be prone to sin. And this leads us to -consider, - -What is objected against what has been before laid down, in explaining -this doctrine as though it were inconsistent with the sense of several -scriptures, which speak of sin, as derived from our immediate parents. -For the understanding of which, in general, let it be considered, that -no sense of any scripture is true, that casts the least reflection on -the divine perfections. If we could but prove, that our souls were -propagated by our immediate parents, as our bodies are, there would be -no difficulty in allowing the sense the objectors give of several -scriptures, from whence they attempt to account for the corruption of -nature in a different way, since God would not then be the immediate -author thereof. But, supposing the soul to be created by God, we must -take some other method to account for the sense of some scriptures, -which are brought in opposition to the foregoing explication of the -origin of moral evil. - -The first scripture, which is generally brought against it, is, in Psal. -li. 5. _Behold I was shapen in iniquity, and in sin did my mother -conceive me_; the meaning of which is, I was conceived, and born guilty -of sin, with an inability to do what is good, and in such a state, that -actual sin would necessarily ensue, as soon as I was capable of -committing it, which would bring with it a propensity to all manner of -sin. And that David had a sense of guilt, as well as the pollution of -nature, is plain, from several verses of this Psalm; especially in ver. -9, 14. It is therefore as though he should say, I was a guilty creature, -as soon as I was conceived in the womb; and left of God, and so sin has -the ascendant over me. I was conceived a sinner by imputation, under the -guilt of Adam’s first sin; and to this I have added much more guilt, and -lately that of blood-guiltiness. So that though he is said to have been -_shapen in iniquity_, it does not necessarily follow, that his soul was -created with infused habits of sin. Whatever the parents are the cause -of, with respect to this corruption and pollution, let it be attributed -to them; but far be it from us to say, that God is the cause thereof. - -Again, it is said, in Job xiv. 4. _Who can bring a clean thing out of an -unclean? no not one_. It is no strain upon the sense of this text, to -suppose, that by _unclean_, he means guilty; and by _cleanness_, -innocency, as opposed to it; for, in most places of this book, it is so -taken, that is, in a forensick sense; and therefore, why not in this? -And, if so, then it is not at all inconsistent with the above-mentioned -explication of this doctrine. See chap. xi. 4. _I am clean in thine -eyes_, that is, guiltless; otherwise Zophar’s reply to him would not -have been so just, when he saith, _God exacteth of thee less than thine -iniquity deserveth_; and, in chap. xv. 14. _What is man, that he should -be clean? and he, that is born of a woman, that he should be righteous?_ -where, to be _righteous_, seems to be exegetical of being _clean_; and -both of them, being taken in a forensick sense, it agrees well with what -Job is often reproved for, by his friends, namely, boasting too much of -his righteousness, or cleanness: thus he says, in chap. xxxiii. 9. _I am -clean without transgression, neither is there iniquity in me_; that is, -I am not so guilty, as to deserve such a punishment, as he inflicts: _He -findeth occasions against me_, &c. Surely, _cleanness_ here is the same -with innocence, as opposed to guilt; and, in chap. ix. 30. _If I wash -myself with snow water, and make my hands never so clean_; this plainly -implies, that if he should pretend himself guiltless, yet he could not -answer the charge which God would bring against him, neither could they -_come together in judgment_, ver. 32. Now, if this be so frequently, if -not always, the sense of _clean_, in other places of this book, why may -not we take the sense of these words, _Who can bring a clean thing out -of an unclean_, to be this; that a guilty child is born of a guilty -parent, which will be accompanied with uncleanness, and it will be prone -to sin, as soon as it is capable thereof? - -Another scripture, which we bring to prove original sin, is in Gen. vi. -5. _Every imagination of the thoughts of the heart of man, is only evil -continually_. Why may not we understand it thus? The imagination of the -thoughts are evil, as soon as there are imaginations, or thoughts, -though not before. And this rather respects the corruption of nature, -than the first rise of it; and so does that parallel scripture; in Gen. -viii. 21. _The imagination of man’s heart is evil from his youth_; q. d. -Sin increases with the exercise of reason. - -And, in Psal. lviii. 3. _The wicked are estranged from the womb; they go -astray as soon as they be born speaking lies_. This agrees well enough -with what we have said concerning their separation from God, from the -womb, from whence arises actual sin; so that they _speak lies_, as soon -as they are capable of it. - -There is also another scripture, usually brought to prove original sin, -which is to be understood in a sense, not much unlike that which we but -now mentioned, _viz._ Isa. xlviii. 8. _Thou wast called a transgressor -from the womb_. This doth not overthrow what we have said; for a person -may be a transgressor, as it were, from the womb, and yet the soul not -have a propensity to sin implanted in it by God, in its first creation. - -Again, in Gen. v. 3. _Adam begat a son in his own likeness_, that is, a -fallen creature, involved in guilt, and liable to the curse, like -himself; and that would be like him, in actual sin, when capable of it, -born in _his image_, as having lost the _divine image_. - -Again, in John iii. 6. _That which is born of the flesh, is flesh_. We -may understand this, that every one that is born of sinful parents, is a -sinner, destitute of the Spirit of God, which is a great truth. But -surely our Saviour did not design hereby to signify, that any one is -framed by God with a propensity of sin; which is all that we militate -against in this head.[77] - -V. The last thing to be considered, is, that all actual transgressions -proceed from original sin. These are like so many streams that flow from -this fountain of corruption; the one discovers to us what we are by -nature; the other, what we are by practice; and both afford us matter -for repentance, and great humiliation, in the sight of God. But since we -shall have occasion to enlarge on that part of this subject, which more -especially relates to actual transgressions, with their respective -aggravations, in some following answers,[78] we pass it over at present; -and shall conclude this head with some practical inferences from what -has been said, concerning the corruption of our nature, as being the -spring of all actual transgressions. - -1. We ought to put a due difference between the first discoveries there -are of this corruption of our nature in our infancy, and that which -arises from a course, or progress in sin; the latter has certainly -greater aggravations in it than the former, and is like a spark of fire, -blown up into a flame. Accordingly, it is our duty, as the apostle says, -to _exhort one another daily, while it is called to-day, lest any be -hardened_, that is, lest this corruption of nature be increased, -_through the deceitfulness of sin_, Heb. iii. 13. - -2. Let us carefully distinguish between being born innocent, which the -Pelagians affirm, and we deny, and being born defiled with sin, and so -having a propensity of nature to it, as soon as we have a being; or let -us more especially take heed that we do not charge this on God, as -though he were the author thereof, as well as of our being, as though it -were infused by him, and not acquired by us. - -3. Since this corruption of nature so early discovers itself, and abides -in us, as long as we are in this world, let us take heed that we do not -use means to increase it, by giving way to presumptuous sins; or -endeavour to excite or draw it forth, either in ourselves, or others; -for this will occasion abundance of actual transgressions. - -Thus having considered that guilt which we bring with us into the world, -and that corruption of nature, which discovers itself, as soon as we -appear to be intelligent creatures, or are capable of any disposition to -sin; we proceed to speak concerning the misery and punishment that -ensues hereupon. - -Footnote 67: - - _See Quest._ cv.-cli. - -Footnote 68: - - Gen. vi. 5. Is a picture of antideluvian iniquity, it not only proves - that guilt was universal, and all men affected; that it was general, - the greater portion of the actions of men being evil; but that the - depravity of every unsanctified man was total, extending not merely to - his _thoughts_, but to his _imagination_ יצר, the first _frame_ or - _form_ of the thoughts. They were not partially, but _only evil_, and - that not occasionally but _continually_. Yet the race who were - destroyed, must have performed relative duties, parental and filial; - and the tribes seem to have lived as free from war, at least, as those - who have existed since the flood. If crimes before the flood exceeded - in degree and multitude those of modern times, yet if they differed - not in their nature, it will follow, that when the unrenewed in our - days, are kind parents, dutiful children, honest men, and good - citizens, they may be totally depraved; the “_imagination of the - thoughts of their hearts may be only evil continually_.” As we know - not their hearts, are to judge of them by their fruits, and are - charitably to impute their actions to better motives, we may with - propriety commend what God will condemn. He sees the intentions, and - the aversion of heart to him and holiness, and though he may reward - virtuous conduct in this world, to encourage virtue, yet will - eventually judge righteous judgment, and connect every action with its - motives. - - This scripture also shews us not only, that the _material goodness_ of - actions will not recommend them to God, but that _conscientiousness_ - in the discharge of relative duties, (for this must have existed - before the flood,) will not recommend them where the love of God, - which is peculiar to the renewed mind, is absent. - -Footnote 69: - - _The Marcionites in the second century, and the Manichees in the - third._ - -Footnote 70: - - _See Page 54-57, ante._ - -Footnote 71: - - _See a book, supposed to be written in defence hereof by Glanvil, - entitled, Lux Orientalis._ - -Footnote 72: - - _Tertullian was of this opinion, [Vid. ejusd. de Anima] and Augustin, - though he sometimes appears to give into the opinion of the traduction - of the soul; yet, at other times, he is in great doubt about it, as - ready to give it up for an indefensible opinion, Vid. Aug. de Orig. - Anim. & in Gen. ad liter lib. 10._ - -Footnote 73: - - _Vid. Pictet. Theol. Chr. Lib. V. cap. 7. Absit ut animam creari - impuram dicamus, cum nihil impurum e Dei manibus prodire possit.—Dum - infans est in utero matris, cum intime ei conjungatur, objecta in ejus - cerebrum easdem impressiones efficiunt, ac in matris cerebrum.—Hoc - patet ex eo quod contingit mulieribus prægnantibus; cum enim avide - inspiciunt aliquid, vel rubro, vel flavo colore, vel pallido tinctum, - contigit sæpissime ut infantes quos in utero gestant, tali colore - tincti nascantur. Ita intime corpus & animam uniri, ut ad motum - corporis, ceriæ oriantur in mente cogationes.—Motus, qui fiunt in - cerebro infantium idem præstare in illis, ac in matribus, nempe eorum - animam recens creatam rebus sensibilibus & carnalibus alligare; unde - videmus infantium animas omnia ad se & ad suum referre corpus._ - -Footnote 74: - - _See Du Moulin’s Anatomy of Armnianism, Chap. X. § 3, 15, 17._ - -Footnote 75: - - _See Turret. Instit. Theol. Elenct. Tom. I. Loc. 9. Q. 12. § 8, 9. - Licet anima sine ulla labe creatur a Deo, non creatur tamen cum - justitia originali, qualis anima Adami, ad imaginem Dei; sed cum ejus - carentia in pœnam primi peccati. Ut hic distinguendum sit inter animam - puram, impuram, & non puram. Illa pura dicitur, quæ ornata est habitu - sanctitatis; impura, quæ contrarium habitum injustitiæ habet; non - pura, quæ licet nullum habeat habitum bonum, nullum tamen habet malum, - sed creatur simpliciter cum facultatibus naturalibus; qualis - supponitur creari a Deo post lapsum, quia imago Dei amissa semel per - peccatum, non potest amplius restitui, nisi regenerationis beneficio - per Spiritum Sanctum. Quamvis autem animæ creantur a Deo destitutæ - justitia originali; non propterea Deus potest censeri author peccati, - quia aliud est impuritatem infundere, aliud puritatem non dare, qua - homo se indignum reddidit in Adamo._ - -Footnote 76: - - _See Perkins on the Creed._ - -Footnote 77: - - The mind of man is as open to the view of God, as our words or actions - are; the intention is ordinarily the seat of guilt; for the merely - physical action of the body deserves neither praise nor blame; the - Lord is able not only to detect, but to punish in every instance such - guilt; his justice therefore requires that he should exercise such - power. - - To prefer the creatures to the Creator, is to deny his superior - excellency, and that he is the source from whence we have derived the - good which we possess; it is to give the honour which is due to him, - unto others; it is a robbery committed on him; it is a revolting from - his allegiance, and treason, which ought to be punished. - - It is an evidence that we have no love for him, when we desire - communion and acquaintance with other objects on their own account. It - is a proof of enmity against him, for we cannot at the same time fix - our highest affections on sensual pursuits and on holiness; and an - attachment to the former evinces hatred of the latter; and so an - aversion to an holy God. If we are enemies to God, Omnipotence must - and will prevail, nor can he suffer in the universe, his enemies to be - finally prosperous, possessing still their enmity. - - Where there exists not the love of God, there is no obedience to his - laws, for this is the principle of obedience; all the good deeds of - such are but a semblance of holiness, and must be rejected by him who - views the motive with the action. Disobedience to his laws is to be - punished with death, the implied penalty of all divine laws; and the - least punishment that the magnitude of an offence against an infinite - Majesty can admit. - -Footnote 78: - - _See Quest._ cv.-cli. - - - - - Quest. XXVII. - - - QUEST. XXVII. _What misery did the fall bring upon mankind?_ - - ANSW. The fall brought upon mankind the loss of communion with God, - his displeasure and curse, so as we are, by nature, children of - wrath, bond-slaves to Satan, and justly liable to all punishments in - this world, and that which is to come. - -Having considered the doctrine of original sin, as imputed to, and -inherent in us, we are now led to speak concerning the miseries that are -consequent hereupon, or the punishment that is due to it. And, inasmuch -as the former of these is equal in all; and the latter increases, in -proportion to that degree of obstinacy, and hardness of heart, which -discovers itself in all ages, and conditions of life, and it is attended -with greater guilt, as it is more deeply rooted in us, and gains very -great strength by actual sin; it is necessary for us to consider the -punishment due to original sin, as such, and how it differs from a -greater degree thereof, which is due to its increasing guilt. The former -of these is not distinguished from the latter, by many who treat on this -subject; which gives occasion to some, who deny original sin, to -represent it in the most terrible view, as though there were no -difference between the wrath of God, that infants are exposed to, and -that which is inflicted on the most obdurate sinner: but, that we may -remove prejudices against this doctrine, and set it in a just light, we -shall consider the punishment due to original sin, in both these -respects. - -I. The punishment due to original sin, as such, namely, in those who are -charged with no other guilt, but that of Adam’s first sin. This more -especially respects those that die in their infancy, before they are -capable of making any addition to it. Concerning these, I cannot but -conclude with Augustin, in his defence of original sin against the -Pelagians, that the punishment thereof is the most mild of any, and -cannot be reckoned so great, as that it might be said of them, that _it -had been better for them not to have been born_.[79] - -That this may farther appear, let it be considered, that the punishment -due to actual sin, or the corruption of nature increased thereby, is -attended with accusations of conscience, inasmuch as the guilt, that is -contracted by it, arises from the opposition of the will to God; and the -alienation of the affections from him, is oftentimes attended with -rebellion, against a great degree of light, and many other aggravations, -taken from the engagements which we are under to the contrary, and is -persisted in with obstinacy, against all those checks of conscience, and -means used to prevent it; and, in proportion to the degree thereof, -they, who contract this guilt, are said, as our Saviour speaks of the -scribes and Pharisees, to be liable to the _greater damnation_, Matt. -xxiii. 14. and the prophet Jeremiah speaks of some of the greatest -opposers of his message, as those who should be destroyed with _double -destruction_, Jer. xvii. 18. This is certainly a greater degree of -punishment, than that which is due to original sin, as such; and, with -respect to these, there are oftentimes many sad instances of the wrath -of God breaking in upon the conscience, as he says by the Psalmist, that -he would _reprove them, and set their iniquities in order before their -eyes_, Psal. l. 21. and what our Saviour says elsewhere, concerning the -_worm that dieth not_, Mark ix. 44. is to be applied to them. But this -punishment does not belong to those who have no other guilt, but that of -Adam’s sin, imputed to them. - -If this can be made appear, as, I hope, we shall be able to do, it may -have a tendency to remove some prejudices, which many entertain against -the doctrine of original sin, who express themselves with such an air of -insult, as though they were opposing a doctrine which is contrary to the -dictates of human nature, as well as represents God, as exercising the -greatest severity against those who are chargeable with no other sin -than this; and they generally lay hold on some unwary expressions, -contributing very little to the defence of this doctrine, which might as -well have been spared; for they are no less exceptionable, though -prefaced with an apology, for the want of pity, which such like -unguarded expressions seem to contain in them, when they say, that their -milder thoughts, concerning this matter, will do those infants, who are -tormented in hell, no good, as their severer ones can do them no -prejudice. We may therefore be allowed to make a farther enquiry into -this matter, especially when we consider, that those, who die in -infancy, will appear, at the last day, to have been a very considerable -part of mankind. And some tender parents have had a due concern of -spirit about their future state, and would be very glad, were it -possible for them, to have some hopes concerning the happiness thereof. - -Various have been the conjectures of divines about it. The Pelagians, -and those who verge towards their scheme, have concluded, that they are -all saved, as supposing that they are innocent, and not, in the least -concerned in Adam’s sin: but this is to set aside the doctrine we are -maintaining; and therefore, I cannot think their reasoning, in this -respect very conclusive. - -Others, who do not deny original sin, suppose, notwithstanding, that the -guilt thereof is atoned for, by the blood of Christ. This would be a -very agreeable notion, could it be proved; and all that I shall say, in -answer to it, is, that it wants confirmation. As for those who suppose, -with the Papists, that the guilt of original sin is washed away by -baptism, as some of the fathers have also asserted, this has so many -absurd consequences attending it, that I need not spend time in opposing -it; one of them is, that it makes that, which, at most, is but a sign or -ordinance, for our faith, in which we hope for the grace of regeneration -to be the natural means of conferring it, which is contrary to the -design of all the ordinances, which God has appointed: but, passing by -this, which will afford little foundation for hope. - -Others have concluded, that all the infants of believing parents, dying -in infancy, are saved, as supposing that they are interested in the -covenant of grace, in which God promises, that he will be a God to -believers, and their seed. This would be a very comfortable thought, to -those who have hope concerning their own state. But I cannot find that -this argument is sufficiently maintained; since it seems very evident, -that all such like promises rather respect the external, than the saving -blessings of the covenant of grace. - -Others therefore conclude, (as many good and pious Christians have done, -that when they have been enabled, by an act of faith, in which they have -enjoyed some sensible experience of the powerful influence of the Holy -Spirit, to give up their infant-seed to Christ, whether it be in -baptism, or not) from the frame of their own spirit, and the evidence -they have had of the power of God, exciting this act of faith, that God -would own that grace which he hath enabled them to exercise, and -consequently that he has accepted of this solemn act of dedication of -them to him, which has given them comfortable and quieting thoughts -about the salvation of their infant-seed. This is not only an excellent -method, used by them, but it seems to be as just a way of reasoning -about the salvation of those who die in infancy, as any that is -generally made use of; and, it may be, David might infer the salvation -of his child, when he says, _I shall go to him; but he shall not return -to me_, 2 Sam. xii. 23. from some such method as this. But, since these -are uncommon instances of faith, and such as every sincere Christian has -not always been found in the exercise of, I would hope, that there are -multitudes of infants saved, concerning whom we have no certain ground -to determine who they are; and why may not we suppose, that there are -many of them, who belong to the election of grace, that are not the seed -of believing parents? However, notwithstanding all the pious and kind -thoughts, which the conjectures of men suggest, we must be content to -leave this, as a secret that belongs to God, and not unto us to know. - -Therefore all that I shall attempt, at present, is, to prove, that if -all, who die in their infancy, are not saved, yet their condemnation is -not like that which is due to actual sin, or those habits thereof, which -are contracted by men. And here it must be allowed, pursuant to our -former method of reasoning, that, if they are not saved, they have the -punishment of loss inflicted on them; for the right to the heavenly -blessedness, which Adam forfeited and lost, respected not only himself, -but all his posterity. Whether they have any farther degree of -punishment inflicted on them, or how far they are liable to the -punishment of sense, I dare not pretend to determine. I do not care to -conclude, with some of the Remonstrants, such as Episcopius, Curcellæus, -and others, that they always remain in an infantine state, or, that they -have no more ideas in the other world, than they had in this; for this -is to suppose what cannot be proved. Besides, if they always remain in -this state, this must be supposed, either to be the consequence of -nature, and argued from their want of ideas, while they were in this -world, or else it must be by a particular dispensation of providence, -respecting some infants in the next, and not all. To suppose the former, -is to suppose that none are saved, since remaining in an infantile -state, is not salvation; for it is beyond dispute, the soul that is -saved, whether it went out of the world an infant, or a man is -exceedingly enlarged, and rendered receptive of the heavenly -blessedness. And if, on the other hand, they suppose, that their -remaining in this infantile state, is by a particular dispensation of -providence, this, was it true, would be a small punishment, indeed, -inflicted on them for Adam’s sin: But we have as little, or less ground -to conclude this, than that all infants are saved; and therefore I -cannot give into this notion, which, indeed, differs but little from -that of the Papists, who suppose them, if dying unbaptized, to remain in -a state of insensibility; which is no other, than an ungrounded -conjecture. And, as for the account which we have, in some of their -writings concerning the place alloted for them, which they call _Limbus -Infantium_, and its situation between heaven and hell, this is no better -than a theological romance; and it cannot but be reckoned trifling and -ludicrous, and nothing else but an imposing their own fancies, as -articles of faith. - -I dare not, indeed, allow myself to be too peremptory, or give my -thoughts too great a loose on this subject: but, since it is taken for -granted by all, who give into the doctrine of original sin, that -infants, if not saved, are liable to the punishment of loss, which has -been before considered, as the immediate consequence of the imputation -of Adam’s sin; yet it doth not appear, to me, that they have such a -tormenting sense of the greatness of their loss, as others have who were -adult, and had received the knowledge of divine things, which infants -are not capable of. These, as it is more than probable, carry the ideas, -which they had received of divine things, out of the world with them, -which infants cannot be said to do; and therefore, if ever they have the -knowledge thereof, and consequently of the glory of the heavenly state, -it must be by extraordinary revelation. How far they may be led into -this matter, by observing the glorious work, which shall be performed in -the most visible manner, in the day of judgment, I pretend not to -determine. This, indeed, will give them some apprehensions of the -happiness which others are possessed of, and they are excluded from: But -even this cannot have so great a tendency to enhanse their misery, as -when hardened and presumptuous sinners, who have despised and neglected -the means of grace, are said, as our Saviour speaks to the Jews, _To see -Abraham, Isaac, and Jacob, in the kingdom of God, and they themselves -thrust out_, Luke xiii. 28. as intimating, that this will, in a judicial -way, be a means to enhanse their misery; and consequently they cannot -but have such a tormenting sense thereof, as what will make their loss -appear greater, and so render them more miserable than infants can be, -who never had these means of grace in this world. - -But, because it is not safe to be too peremptory as to this matter, all -that I shall farther observe is, that whatever conceptions they may have -of the happiness, which they are not possessed of, yet they shall not -have that part of the punishment of sin, which consists in -self-reflection, on the dishonour that they have brought to God or the -various aggravations of sin committed, which is a very great degree of -the punishment of sin in hell; and therefore, when the wrath of God is -said to break in on the consciences of men, whereby, in a judicial way, -sins, before committed, are brought to remembrance, and the means of -grace, which they have neglected, cannot but occasion the greatest -distress and misery, this is certainly a punishment that infants cannot -be liable to; and, if the condition of the inhabitants of Tyre and Sidon -is represented by our Saviour, as _more tolerable than that of -Capernaum_, so in proportion the condemnation of infants, who have no -other guilt but that of original sin, will be more tolerable than that -of the heathen, inasmuch as they had no natural capacities of doing good -or evil. And this is all that I pretend to determine, which amounts to -no more than this, that, since punishment must be proportioned to the -crime; as they are liable only to the guilt of Adam’s sin, which is much -less than being liable to it, with those other transgressions that -proceed from it, therefore their punishment must be less than that of -any others. This, I think, may safely be asserted: and, if we proceed no -farther in our enquiries about this matter, but confess our ignorance of -many things relating to the state and capacity of separate souls, it -will be more excuseable, than for us to pretend to a greater degree of -knowledge, than is consistent with our present state. - -II. We shall consider the punishment due to original sin, when attended -with many actual sins, proceeding from a nature defiled, and prone to -rebel against God. This is greater or less, in proportion to the habits -of sin contracted, as will be more particularly considered, when we -speak of the aggravations of sin, and its desert of punishment.[80] We -shall therefore, at present, speak to it in the method in which it is -laid down in this answer. - -1. By the fall of our first parents, all mankind lost communion with -God. This was enjoyed at first; for God having made man, with faculties -capable of this privilege, designed to converse with him; and, indeed, -this was one of the blessings promised in the covenant, which he was -under, and it was a kind of prelibation of the heavenly state; therefore -it follows, that the fall of our first parents could not but first -expose themselves, and then their posterity, to the loss of this -privilege; and, indeed, this was the more immediate result of sin -committed, and guilt hereby contracted. It is a reflection on the divine -perfections to suppose that God will have communion with sinners, while -they remain in a state of rebellion against him; or that he will love -and manifest himself to them, and admit them into his presence, as -friends and favourites, unless there be a Mediator who engages to repair -the injury offered to the holiness and justice of God, and secure the -glory of his perfections, in making reconciliation for sin, and thereby -bringing them into a state of friendship with God: But this privilege -man had no right to, or knowledge of when first he fell, and -consequently God and man could not _walk together_, as _not being -agreed_, Amos iii. 3. God was obliged, in honour, to withdraw from him, -and thereby testify his displeasure against sin, as he tells his people, -_Your iniquities have separated between you and your God; and your sins -have hid his face from you_, Isa. lix. 2. - -This consequence of sin is judicial; and, at the same time, through the -corruption of nature, as the result of that enmity against God, which -follows on our fallen state, man is farther considered, as not desiring -to converse with God: His guilt inclined him to fly from him, as a -sin-revenging Judge; and his loss of God’s supernatural image, -consisting in holiness of heart and life, rendered him disinclined, yea, -averse to this privilege; so that, as he was separate from the presence -of God, he desired to have nothing more to do with him, which is the -immediate result of his sinful and fallen state. - -2. Man, by his fall, was exposed to the divine displeasure, or to the -wrath of God, in which respect, as the apostle says, we are, _by nature -children of wrath_, Eph. ii. 3. by which we are not to understand, as -some do, who deny the guilt and punishment of original sin, that nothing -is intended hereby, but that we are inclined to wrath as signifying -those depraved and corrupt passions, whereby we are prone to hate God, -and holiness, which is his image in man, which is rather the consequence -of original sin, and discovers what we are by practice, whereas this -text speaks of what we are by nature; and it seems a very great strain -and force on the sense of the word, when some understand this mode of -speaking, that we are children of wrath only by custom, which according -to the proverbial expression is a second nature; or as tho’ it only -signified the temper of their minds, or their behaviour towards one -another, as giving way to their passions as the apostle says, that _they -lived in malice and envy, and hated one another_, Tit. iii. 3. as though -it denoted only the effects of the corruption of nature, not their -liableness to the wrath of God due to it; whereas it is plain, that the -apostle makes use of an hebraism, very frequently occurring in -scripture, both in the Old and New Testament; as when a person, that is -guilty of a capital crime, and liable to suffer death, is called, _A son -of death_: so our Saviour calls Judas, who was liable to perdition, _A -son of perdition_, John xvii. 12. so here _children of wrath_ are those -that were liable to the wrath of God, by which we are to understand that -punishment, which is the demerit of sin; not that wrath is a passion in -God, as it is in us; but it signifies either his will to punish, or his -actual inflicting punishment on them, in proportion to the crimes -committed, whereby he designs to glorify his holiness. If this be meant -by the punishment due to all mankind, as they come into the world with -the guilt of the sin of our first parents, in which respect guilt -denotes a liableness to punishment and all punishment contains some -degree of wrath; I say, if this be the meaning of their being so by -nature, I am far from denying it. For the only thing that I have -militated against, is, the supposition, that the punishment due to -original sin imputed, bears an equal proportion to that of guilt -contracted, whereby the nature of man is rendered more depraved, by a -continuance in sin; and therefore I cannot but acquiesce in that -explication given hereof by the learned Beza, who is a most strenuous -defender of original sin,[81] who, when he speaks of men as children of -wrath, _by nature_, as all mankind are included herein, understands -this, not as referring to the human nature, as created by God; but as -corrupted by its compliance with the suggestions of Satan; and therefore -we suppose, that as the corruption of nature is daily increased, -whatever punishment is due to it, at first, there is notwithstanding a -greater condemnation, which it is exposed to, as the consequence of sin -committed and continued in; and this is described, in scripture, in such -a way, as renders it, beyond expression, dreadful; _Who knoweth the -power of thine anger? even according to thy fear, so is thy wrath_, -Psal. xc. 11. or, as the prophet says, _Who can stand before his -indignation? and who can abide in the fierceness of his anger_, Nah. i. -6. - -3. Man, as fallen, is exposed to the curse of God, which is an external -declaration of his hatred of sin, and will to punish it, which we -sometimes call the condemning sentence of the law, as the apostle says, -_As many as are of the works of the law, are under a curse as it is -written, Cursed is every one that continueth not in all things that are -written in the book of the law to do them_, Gal. iii. 10. so that -whatever threatnings there are by which God discovers his infinite -hatred of sin, these we are liable to as the consequence of our fallen -state; and accordingly, as we were, at first, separate from God, the sin -of our nature tends, according to the various aggravations thereof, to -make the breach the wider, and our condemnation much greater. - -4. By the fall, we became bond-slaves to Satan: thus it is said, that -_the devil has the power of death_, Heb. ii. 14. and sinners are -described, as _walking according to the prince of the power of the air, -the spirit that now worketh in the children of disobedience_, Eph. ii. -2. and he is elsewhere described, as _a strong man armed, who keeps the -palace, till a stronger than he shall overcome him, and take from him -all his armour_, Luke xi. 21, 22. The heart of man is the throne in -which he reigns, and men are naturally inclined to yield themselves -slaves to him, and corrupt nature gives him the greatest advantage -against us. None of us can say, as our Saviour did, _The prince of this -world cometh, and hath nothing in me_, John xiv. 30. for we are as ready -to comply, as he is to tempt, especially if not prevented by the grace -of God, and therefore may well be said to be bond-slaves to him. No age, -or condition of life, is exempted from his assaults, and he suits his -temptations to our natural tempers, and hereby we are overcome, and more -and more enslaved by him; and certainly this must be a state of misery, -and that more especially, because such are enemies to Christ, and -withdraw themselves from his service, despising his protection, and the -rewards he has promised to his faithful servants; and our Saviour says, -that _we cannot serve two masters_, Mat. vi. 24. and so long as we -continue bond-slaves to Satan, we contract greater guilt, and the -dominion of sin increases therewith; so that to be the servants of -Satan, is to be the servants of sin; and we are herein miserable, in -that we serve one who intends nothing but our ruin, and is pleased in -all steps leading to it, and will be as ready to accuse, torment, and -make us more miserable in the end, as he is to solicit or desire our -service, or as we can be to obey him. Let us therefore use our utmost -endeavours, that we may be free from this bondage and servitude; and -accordingly let us consider, - -(1.) That Satan has no right to our service. Though he be permitted to -rule over the children of disobedience; yet he has no divine grant, or -warrant for it, to render it lawful for him to demand it, or us to -comply therewith, and he is no other than an usurper, and declared enemy -to the king of heaven; and, though sinners are suffered to give -themselves up to him, this is far from being by divine approbation; -therefore, - -(2.) Let us professedly renounce, groan under, and endeavour, through -the grace of God to withdraw ourselves from his service, whenever we are -led captive by him, and not be his willing slaves, to obey him with our -free consent, or out of choice, and with pleasure; and, in order -hereunto, - -(3.) Let us list ourselves into Christ’s service, put ourselves under -his protection, and desire his help, against the wiles and fiery darts -of the devil. - -(4.) Let us improve the proclamation of liberty made in the gospel, and -rejoice in it, as the most desirable blessing, _If the Son make you -free, then shall ye be free indeed_, John viii. 36. - -The last thing observed in this answer, is, that, as fallen creatures we -are justly liable to all punishments in this world, and that which is to -come; by which we are to understand, not only the consequences of -original sin, imputed to, but inherent in us, and increased by that -guilt which we daily contract, which exposes the sinner to punishment in -both worlds, in proportion to the aggravations thereof. This we are led -to speak to, in the two following answers.[82] - -Footnote 79: - - _See Aug. contra Julianum, Lib. V. cap. 8. Ego non dico, parvulos sine - baptismo Christi morientes tanta pœna esse plectendos; ut eis non - nasci potius expediret. Et ejusd. de peccat. merit. & remsis. Lib. I. - cap. 16. Potest proinde recte dici, parvulos eine baptismo de corpore - exeuntes, in damnatione omnium mitissima futuros._ - -Footnote 80: - - _See Quest._ cli. clii. - -Footnote 81: - - _Vid Bez. in loc. Ubicunque Ira est, ibi & peccatum; quo sine - exceptione involvi totam humanam gentem idem testatur, Rom. i. 18. Sed - naturam tamen intellige non quatenus creata est; verum quatenus per - Diaboli suggestionem corrupta est a seipsa._ - -Footnote 82: - - It has been frequently objected, if they that are in the flesh be dead - in sin, or so wholly inclined to evil, that they “_cannot please - God_,” they must be viewed as miserable rather than guilty, as objects - of pity rather than subjects for punishment. - - To analyse is to enervate this objection. Wherein consists the - impotency, and what is the guilt of an evil action? If there be any - physical defect in the understanding, or any external obstacle, which - may prevent a conformity to the revealed will of God; it is an excuse, - the party is clear: but this inability is of a different kind; the - sensual heart is prevailingly inclined to the objects of time and - sense, and the mind possesses no ability to resist its strongest - inclination, which is but the common case of every deliberate choice. - Evil men cannot see, because they shut their eyes; they cannot hear, - because they stop their ears; they cannot come to Christ, or, which is - the same thing, will not apply to him by faith. They persevere in such - opposition until death or despair fixes their enmity; except their - wills are changed, and they are drawn by divine grace. - - The guilt of an evil action, depends not upon, or exists not in the - mere action of the body; otherwise brutes, and machines of wood and - metal, would be subjects of blame. The guilt is seated in the - intention, and lies in the inclination of the mind to that which is - prohibited; and the habitual preponderancy of the inclinations to - evil, marks a worse character, than a sudden and individual choice of - it. - - If the prevailing desires of that which is evil, be the only impotency - of the state of death in sin, and at the same time the only guilt of - the party; this inability and guilt are concomitant, and always in - exact proportion to each other; or rather may be considered as the - same thing, under different aspects and names: it results therefore - that as certainly as vice is not virtue, the impotency to good of the - unrenewed man, is no excuse for his guilt. - - - - - Quest. XXVIII., XXIX. - - - QUEST. XXVIII. _What are the punishments of sin in this world?_ - - ANSW. The punishments of sin in this world, are either inward as - blindness of mind, a reprobate sense, strong delusions, hardness of - heart, horror of conscience, and vile affections; or outward, as the - curse of God upon the creatures for our sakes, and all other evils - that befall us in our bodies, names, estates, relations, and - employments, together with death itself. - - QUEST. XXIX. _What are the punishments of sin in the world to come?_ - - ANSW. The punishments of sin in the world to come, are everlasting - separation from the comfortable presence of God, and most grievous - torments in soul and body, without intermission, in hell-fire for - ever. - -I. In the former of these answers, we have an account of those -punishments which sin exposes men to in this world. These are -distinguished as being either inward or outward, personal or relative; -of which, those that are styled _outward_, which more especially respect -our condition in the world, as we are liable to many adverse -dispensations of providence therein, and are generally reckoned, by -sinners, the greatest, as they are most sensible while they groan under -the many evils and miseries which befall them, in their bodies, names, -estates, relations, and employments, and they end in death, the most -formidable of all evils; though, in reality, the punishments of sin, -which are styled _inward_, such as blindness of mind, hardness of heart, -&c. how little soever they are regarded by those who fall under them, by -reason of that stupidity, which is the natural consequence thereof: yet -they are, by far, the greatest and most dreaded by all, who truly fear -God, and see things in a just light being duly affected with that which -would render them most miserable in the end. - -Here we shall consider, - -_First_, Those punishments that are called inward, which respect either -the understanding, will, conscience, or affections. Accordingly, - -1. We are said to be exposed to blindness of mind: This the apostle -describes in a most moving way, when he speaks of the _Gentiles, as -walking in the vanity of their mind, having the understanding darkened, -being alienated from the life of God, through the ignorance that is in -them, because of the blindness of their heart_, Eph. iv. 17, 18. -Ignorance and error are defects of the understanding, whereby it is not -able to find out, nor desirous to enquire after the way of truth and -peace; and accordingly the apostle says, _The way of peace have they not -known_, Rom. iii. 17. and by reason hereof, we are naturally inclined to -deny those doctrines, which are of the greatest importance, namely, such -as more immediately concern the glory of God, and our own salvation. -This ignorance is certainly most dangerous, and cannot be exempted from -the charge of sin, much more when we are judicially left to it, as a -punishment for other sins committed by us. - -2. Another punishment of sin, mentioned in this answer, is strong -delusion, which is the consequence of the former. This is taken from the -apostle’s words, _For this cause God shall send them strong delusion, -that they should believe a lie_, 2 Thess. ii. 11. the meaning of which -is nothing else but this, that God suffers them, who receive not the -love of the truth, but take pleasure in unrighteousness, to be deluded, -by denying them that spiritual and saving illumination, which would have -effectually prevented it. Now, that we may consider what the apostle -means by these _strong delusions_, we may observe, that every error, or -mistake in lesser matters of religion, is not intended hereby; for then -few or none, would be exempted from this judgment; but it includes in it -a person’s entertaining the most abominable absurdities in matters of -religion, which are contrary to the divine perfections, and the whole -tenor of scripture, and subversive of those truths, which are of the -greatest importance; or, when persons pretend to revelations, or are -turned away from the truth by giving credit to the amusements of signs, -and lying wonders; with which Antichrist is said to come, _after the -working of Satan_; and the consequence hereof is, that _they believe a -lye_, which they suppose to be confirmed hereby. - -Errors, in matter of religion, are sometimes invincible and unavoidable, -for want of objective light, or scripture-revelation, as in the Heathen, -Mahometans, and others, who through the disadvantages and prejudices of -education, are estranged from the truth: but even this in some respects, -may be said to be judicial; for, though such do not sin against the -gospel-light, yet they are guilty of other sins, which justly provoke -God to leave them in this state of darkness and ignorance. But the -punishment of sin, when God gives men up to this judgment, is more -visible in those, who have had the advantages of education, above -others, and have had early instructions in the doctrines of the gospel; -yet, by degrees, they are turned aside from, and have denied them, and -so _forsaken the guide of their youth_, Prov. ii. 17. These sometimes -call those sentiments about religious matters, which once they received, -implicit faith, and please themselves with their new schemes of -doctrine, looking, as they call it, with pity, or, I might rather say, -disdain, on others, who are not disentangled from their fetters, or have -not shook off the prejudices of education, nor arrived to so free and -generous a way of thinking, as they pretend to have done. But how much -soever they may glory in it, it is a sad instance of God’s giving them -up, in a judicial way, to the vanity and delusion of their minds; and -accordingly they believe that to be a truth, which others can prove to -be a lie, and which they themselves once thought so. Now this appears to -be a punishment of sin, in that the gospel, which once they professed to -believe, had not that effect, or tendency, as it ought, to subdue their -lusts and corruptions; but they rebelled against the light, and were -under the power of presumptuous sins: their understanding, and talents -of reasoning, have been enlarged, and, at the same time, the pride and -vanity of their minds hath not been subdued, and mortified, by the grace -of God; whereupon, they have been given up first to question, then to -deny, and afterwards to oppose, and, in the most profane and invidious -manner, to ridicule those sacred and important truths, which they once -received. This is a sad instance of the punishment of sin; and the use -that I would make of it, may be in the following inferences. - -(1.) That we ought not to be content with a bare speculative knowledge -of divine truths, but should endeavour to improve them, to promote -practical godliness, as they have a tendency to do in all those, who, as -the apostle saith, _have so learned Christ_, as that they have been -_taught by him, as the truth is in Jesus_, Eph. iv. 21. - -(2.) We ought not to content ourselves with an implicit faith, or -believe the doctrines of the gospel, merely because they have been -received by wise and good men, in former or later ages, but should be -able to render a reason of the faith and hope that is in us, as built -upon clear scripture evidence; so, on the other hand, we must take heed -that we do not despise the many testimonies which God’s people have -given to the truth, or forsake the footsteps of the flock, as though God -had left his servants to delusions, or groundless doctrines, and there -were no light in the world, or the church, till those, who have -studiously endeavoured to overthrow the faith delivered to, and -maintained by the saints, brought in that which they, with -vain-boasting, call new light, into it. - -(3.) Let us strive against the pride of our understanding, which -oftentimes tempts us to disbelieve any doctrine which we cannot fully -account for, by our shallow methods of reasoning, as though we were the -only men that knew any thing; and, as Job says, _Wisdom must die with -us_, Job xii. 2. - -(4.) If we are in doubt concerning any important truth, let us apply -ourselves, by faith and prayer, to Christ, the great prophet of his -church, who has promised his Spirit to lead his people into all -necessary truth, to establish them in, and to keep them from being -turned aside from it, by every wind of doctrine, through the management -and sophistry of those who lie in wait to deceive. And to this we may -add, that we ought to bless God for, and to make a right use of the -labours of others, who have not only been led into the knowledge of the -gospel themselves, but have taken a great deal of pains, and that with -good success, to establish the faith of others therein. - -(5.) If we have attained to a settled knowledge of the truth, and, more -especially, if we have been blessed with a spiritual and practical -discerning thereof, let us bless God for it, and endeavour to improve it -to the best purposes, which will be a preservative against this sore -judgment of being given up to the blindness of our minds, or strong -delusions, and thereby to forsake our first faith. - -3. Another punishment of sin, which more especially respects the will, -is hardness of heart, and a reprobate sense, when men are given up to -the perverseness and obstinacy of their natures, so that they are -fixedly resolved to continue in sin, whatever be the consequence -thereof, when they cannot bear reproof for, and refuse to be reclaimed -from it, whatever methods are used in order thereunto. Thus the prophet -speaks, concerning a people, which had had forewarnings by sore -judgments, and were, at that time, under sad rebukes of providence; yet -God says, concerning them, _They will not hearken unto me; for all the -house of Israel are impudent and hard-hearted_, Ezek. iii. 7. and the -apostle speaks of some, who _have their consciences seared with a hot -iron_, 1 Tim. iv. 2. and others, who are described, as _sinning -wilfully_, Heb. v. 26. that is, resolutely, being head-strong, and -determined to persist therein; and are as the man described in Job, _Who -stretcheth out his hand against God, and strengtheneth himself against -the Almighty; he runneth upon him, even upon his neck, upon the thick -bosses of his bucklers_, Job xv. 25. Thus corrupt nature expresses its -enmity and opposition to God; and, as sinners are suffered to go on in -this way, it may well be reckoned a punishment of sin, or an instance of -God’s judicial hand against them for it. This hardness of heart is -sometimes compared to a _stone_, Ezek. xxxvi. 26. or a _rock_, Jer. -xxiii. 19. or an _adamant_, which is hardly broken with a hammer, Zech. -vii. 12. or an _iron sinew_, and their _brow_ is said to be as _brass_, -Isa. xlviii. 4. and sometimes they are compared to _a swift dromedary, -traversing her ways; or the wild ass, used to the wilderness, that -snuffeth up the wind at her pleasure_, Jer. ii. 23, 24. _and the bullock -unaccustomed to the yoke_, Jer. xxxi. 18. _or to the deaf adder, that -stoppeth her ears; that will not hearken to the voice of the charmers, -charming never so wisely_, Psal. lviii. 4, 5. This stupidity of the -heart of man is so great, that it inclines him to go on in a course of -rebellion against God, and, at the same time, to conclude all things to -be well; whereas, this is the most dangerous symptom, and a visible -instance of God’s judicial hand, as a punishment of sin in this life. -There are several instances, in which this hardness of heart discovers -itself; as, - -(1.) When men are not afraid of God’s judgments threatened, nor regard -the warnings given thereof before-hand, or when they refuse to humble -themselves under them, as God says to Pharaoh, _How long wilt thou -refuse to humble thyself before me?_ Exod. x. 3. - -(2.) When they stifle, and do not regard those convictions of -conscience, which they sometimes have; and, though they know that what -they do is sinful, and displeasing to God, yet they break through all -those fences, which should have prevented their committing it, as the -apostle speaks of some, _Who knowing the judgment of God, that they who -commit such things, are worthy death; not only do the same, but have -pleasure in them that do them_, Rom. i. 32. - -(3.) Men may be said to be hardened in sin, when they do not mourn for, -or repent of it, after they have committed it: but, on the other hand, -endeavour to conceal, extenuate, and plead for it, rather than to -forsake it. And here we may take occasion to enquire, - -[1.] What are those sins which more especially lead to this judgment of -hardness of heart. These are, - -_1st_, A neglect of ordinances, such as the word preached, as though we -counted it an indifferent matter, whether we wait at wisdom’s gate, or -no, or make a visible profession of subjection to Christ, and desire of -communion with him herein; and particularly when we live in the constant -neglect of secret prayer: thus the hardened sinner is described, when it -is said, _Yea, thou castest off fear, and restrainest prayer before -God_, Job xv. 4. - -_2dly_, Another sin leading to it, is, a person’s delighting in, or -associating himself with such companions, as are empty and vain, express -an enmity to the power of godliness, and frequently make things sacred, -the subject of their wit and ridicule, choosing such for his -bosom-friends, who cannot bear to converse about divine things, but -rather depreciate, or cast contempt upon them; such an one is called, _A -companion of fools_, and is opposed to those that _walk with wise men, -who shall be wise_, Prov. xiii. 20. and there is no method which will -have a more direct tendency to harden the heart, or root out any of the -remains of serious religion, than this. - -_3dly_, A shunning faithful reproof, or concluding those our enemies, -who are, in this respect, our best friends. He that cannot bear to be -told of his crimes, by others, will, in a little while, cease to be a -reprover to himself, and hereby will be exposed to this judgment of -hardness of heart. - -_4thly_, Our venturing on the occasions of sin, or committing it -presumptuously, without considering the heinous aggravations thereof, or -the danger that will ensue to us thereby; these things will certainly -bring on us a very great degree of hardness of heart. - -But, since there are some who are afraid of falling under this judgment, -and are ready to complain, that the hardness, which they find in their -own hearts, is of a judicial nature; this leads us to enquire, - -[2.] What is the difference between that hardness of heart, which -believers often complain of, and judicial hardness, which is considered, -in this answer, as a punishment of sin. There is nothing that a believer -more complains of, than the hardness and impenitency of his heart, its -lukewarmness and stupidity under the ordinances; and there is nothing -that he more desires, than to have this redressed, and is sometimes not -without a degree of fear, lest he should be given up to judicial -hardness; and therefore, to prevent discouragements of this nature, let -it be considered, - -(1.) That judicial hardness is very seldom perceived, and never -lamented; a broken and a contrite heart is the least thing that such -desire: But it is otherwise with believers; for, as it is said of -Hezekiah, that _he was humbled for the pride of his heart_, 2 Chron. -xxxii. 26. so all they, who have the truth of grace, and none but such, -are exceedingly grieved for the hardness of their heart, which is an -argument that it is not judicial, how much soever it be, in common with -every sin, the result of the corruption of nature, and the imperfection -of this present state. - -(2.) Judicial hardness is perpetual; or, if ever there be any remorse, -or relenting, or the soul is distressed, by reason of its guilt, or the -prevalency of sin, it is only at such times when he is under some -outward afflictions, or filled with a dread of the wrath of God; and, as -this wears off, or abates, his stupidity returns as much, or more, than -ever: Thus it was with Pharaoh, when he was affrighted with the mighty -thundering and hail, with which he was plagued, he _sent for Moses and -Aaron, and said unto them, I have sinned; the Lord is righteous, and I -and my people are wicked_, Exod. ix. 27. but, when the plague was -removed, it is said, that _he sinned yet more, and hardened his heart_. -But it is otherwise with a believer; for sometimes, when no adverse -dispensations, with respect to his outward circumstances in the world, -trouble him, yet he is full of complaints, and greatly afflicted, that -his heart is no more affected in holy duties, or inflamed with love to -God, or zeal for his glory, or that he cannot delight in him as he -would, or obtain a compleat victory over in-dwelling sin, which is his -constant burden; and, whenever he has a degree of tenderness, or -brokenness of heart, under a sense of sin, it is not barely the fear -that he has of the wrath of God, as a sin-revenging judge, or the -dreadful consequences of sin committed, that occasion it, but a due -sense of that ingratitude and disingenuity, which there is in every act -of rebellion against him, who has laid them under such inexpressible -obligations to obedience. - -(3.) Judicial hardness is attended with a total neglect of all holy -duties, more especially those that are secret; but that hardness of -heart which a believer complains of, though it occasions his going on -very uncomfortably in duty, yet it rather puts him upon, than drives him -from it. - -(4.) When a person is judicially hardened, he makes use of indirect and -unwarrantable methods to maintain that false peace, which he thinks -himself happy in the enjoyment of; that, which he betakes himself to, -deserves no better character than a refuge of lies; and the peace he -rejoices in, deserves no better a name than stupidity: but a believer, -when complaining of the hardness of his heart, cannot take up with any -thing short of Christ, and his righteousness; and it is his presence -that gives him peace; and he always desires that faith may accompany his -repentance, that so, whenever he mourns for sin, the comfortable sense -of his interest in him, may afford him a solid and lasting peace, which -is vastly different from that stupidity and hardness of heart, which is -a punishment of sin. - -There is another expression in this answer, which denotes little more -than a greater degree of judicial hardness, when it is styled, _A -reprobate sense_, or, as the apostle calls it, _A reprobate mind_, Rom. -i. 28. which God is said to have given them up to, _who did not like to -retain him in their knowledge_; the meaning of which is, that persons, -by a course of sin, render their hearts so hard, their wills so -obstinate and depraved, as well as their understandings so dark and -defiled, that they hardly retain those notices of good and evil, which -are enstamped on the nature of man, and, at some times, have a tendency -to check for, and restrain from sin, till they are entirely lost, and -extinguished by the prevalency of corrupt nature, and a continued course -of presumptuous sins; and, as the result hereof, they extenuate and -excuse the greatest abominations: Thus Ephraim is represented, as -saying, _In all my labours, they shall find none iniquity in me that -were sin_, Hos. xii. 8. whereas God says in a following verse, that -_they provoked him to anger most bitterly_, ver. 14. and, after this, -they entertain favourable thoughts of the vilest actions, as some are -represented doing, _Who call evil good, and good evil; that put darkness -for light, and light for darkness; that put bitter for sweet, and sweet -for bitter_, Isa. v. 20. - -4. The next spiritual judgment mentioned in this answer, as a punishment -for sin, is a person’s being given up to _vile affections_. This God is -said to have done, to those whom the apostle describes, as _giving -themselves over to the committing of those sins_, which are contrary to -nature, Rom. i. 26. such as all men generally abhor, who do not abandon -themselves to the most notorious crimes: This is a contracting that -guilt, which is repugnant to those natural ideas of virtue and vice, -which even an unregenerate man, who has not arrived to this degree of -impiety, cannot but abhor. These are such as are not to be named among -Christians, or thought of, without the utmost regret, and an afflictive -sense of the degeneracy of human nature. - -5. The last thing mentioned in this answer, in which the inward -punishment of sin, in this life, consists, is, _Horror of conscience_. -Under the foregoing instances of spiritual judgments, conscience seemed -to be asleep, but now it is awakened, and that by the immediate hand of -God, and this is attended with a dread of his wrath falling upon it: -horror and despair are the result hereof; _The arrows of the Almighty -are within him, the poison whereof drinketh up his spirit; the terrors -of God do set themselves in array against him_, Job vi. 4. and, _Terrors -take hold on him as waters; a tempest stealeth him away in the night. -The east wind carrieth him away, and he departeth; and, as a storm, -hurleth him out of his place. For God shall cast upon him, and not -spare; he would fain flee out of his hand_, chap. xxvii. 20-22. - -This differs from those doubts and fears, which are common to believers, -inasmuch as it is attended with despair, and a dreadful view of God, as -a God _to whom vengeance belongeth_, and is attended, as the apostle -says, _with a certain fearful looking for of judgment, and fiery -indignation, which shall devour the adversaries_, Heb. x. 27. Before -this, he took a great deal of pains to stifle convictions of conscience, -but now he would fain do it, but cannot; which is a sad instance of the -wrath of God pouring forth gall and wormwood into it, when he says, to -use the prophet’s words, _Thine own wickedness shall correct thee, and -thy backslidings shall reprove thee_, Jer. ii. 19. - -But, now we are speaking concerning horror of conscience, we must take -heed, lest we give occasion to doubting believers, who are under great -distress of soul, through a sense of sin, to apply what has been said, -to themselves, for their farther discouragement, and conclude, that this -is a judicial act of God, and a certain evidence, that they have not the -truth of grace: Therefore we may observe, that there is a difference -between this horror of conscience, which we have been describing, and -that distress of soul, which believers are often liable to, in three -respects. - -(1.) The former, under horror of conscience, flee from God, as from an -enemy, and desire only to be delivered from his wrath, and not from sin, -the occasion of it; whereas the believer desires nothing so much, as -that his iniquity, which is the occasion of it, may be subdued and -forgiven, and that he may have that communion with God which he is -destitute of; and, in order thereunto, he constantly desires to draw -nigh to him in ordinances, and, if he cannot enjoy him he mourns after -him: Thus the Psalmist complaineth, as one in the utmost degree of -distress, _Thy wrath lieth hard upon me, and thou hast afflicted me with -all thy waves_, Psal. lxxxviii. 7. yet he says, _Unto thee have I cried, -O Lord, and in the morning shall my prayer prevent thee_, ver. 13. - -(2.) The one reproaches God, and entertains unworthy thoughts of him, as -though he were severe, cruel, and unjust to him; whereas the other, with -an humble and penitent frame of spirit, complains only of himself, -acknowledges that there is no unrighteousness with God, and lays all the -blame to his own iniquity. - -(3.) Horror of conscience, when it is judicial, seldom continues any -longer, than while a person is under some outward afflictive -dispensation of providence, under which sin is increased, and the -removal thereof leaves him as stupid as he was before: whereas it is -otherwise with a believer; for the removal of God’s afflicting hand, as -to outward troubles, will not afford him any remedy against his fears, -unless sin be mortified, and God is pleased to lift up the light of his -countenance upon him, and give him joy and peace in believing. - -_Secondly_, Having considered the _inward_ punishments of sin in this -life we are now to speak something concerning those, which, in this -answer, are styled _outward_, of which some are the immediate -consequence of the first entrance of sin into the world, and others are -increased by the frequent commission thereof; the former includes in it -the curse of God upon the creature for our sakes, and our liableness to -death; the latter respects those various other evils that befal us, of -which some are personal, and others relative; accordingly, many evils -are said to befal us, in our bodies, names, estates, relations, and -employments. - -1. The curse of God was denounced against the creatures, immediately -after man’s apostasy from him: This is, in part, contained in the -threatning, _Cursed be the ground for thy sake. Thorns and thistles -shall it bring forth to thee; by the sweat of thy face shalt thou eat -bread, till thou return to the ground_, Gen. iii. 17-19. and it is very -elegantly described by the apostle, who speaks of[83] _the creature as -subject to vanity, not willingly but by reason of him, who hath -subjected the same in hope_;[84] and of _the whole creation’s groaning -and travelling in pain together until now_, Rom. viii. 20-22. the -general scope and design whereof seems to be this, that it retains the -visible marks of the curse of God, which followed upon man’s sin. This I -rather think to be the sense thereof, than to suppose, as some do, that -_the creature_, here spoken of, is the Gentile world, and _the vanity_, -which they were subject to, that idolatry which they were universally -addicted to; for that does not seem to agree with what the apostle says, -when he supposes that their subjection to this vanity was not -_willingly_, neither can it well be called _the bondage of corruption_. -But if, on the other hand, we take it for that part of the creation, -which was more immediately designed for the use of man, being abused, -and so subject to that vanity, which is the consequence of his fall, -this agrees very well with its being _not willingly_; for he is speaking -here of creatures not endowed with understanding and will, yet abused by -those that are, and therefore their subjection to man’s vanity, is not -so much from themselves, as from man’s sin; and then he speaks of the -liableness of all these things to corruption, as the world is decaying -and growing toward a dissolution. How far this curse of God, on the -creature, extended itself, whether only to this lower world, or to the -heavenly bodies themselves, such as the sun, moon, and stars, I pretend -not to determine; for I desire not to extend my conjectures beyond the -line of scripture, which speaks of _the earth, as cursed for man’s -sake_; and how far the other parts of nature, are liable to corruption, -or inclined towards a dissolution, it is hard to say. All that I shall -add, on this head, is, that, when this is called a punishment, which is -consequent on man’s sin, it more especially respects man, who is the -only subject of punishment in this world: inanimate creatures are the -matter, in which he is punished, but he alone is the subject thereof. - -2. There are other evils that befal us, in which we are more immediately -concerned, and these are either personal or relative; and, accordingly, - -(1.) We are liable to bodily diseases, which are a continual weakness, -or decay of nature; and afterwards to death, which is the dissolution of -the frame thereof. All the pains and disorders of nature, whereby our -health is impaired, and our passage, through this world, rendered -uneasy, are the consequence of our sinful and fallen state, and, in that -respect, are sometimes styled, a punishment of sin: thus, when our -Saviour healed the man that was sick of the palsy, he intimates, that -his sickness was the consequence of sin, by the mode of expression used, -_Thy sins are forgiven thee_, Mat. ix. 2. and the Psalmist speaks of -God’s _pardoning the iniquities of his people, and healing all their -diseases_, Psal. ciii. 3. at the same time; in this respect, they are -styled, in a more large sense, a punishment of sin: but, when they have -a mixture of the wrath of God in them, and are not rendered subservient -to our good, nor included among those dispensations, which are called -fatherly chastisements, as they are not in those that are in an -unjustified state, they are, in a more proper sense, punishments of sin. -Thus the diseases that God brought on the Egyptians, are reckoned among -the plagues of Egypt, and so were a visible instance of the vindictive -justice of God. The same thing may be said of death, which is the -dissolution of the frame of nature, which is a consequence of sin, in -all, and in the most proper sense, a punishment of sin, in those, who -are liable not only to the stroke, but the sting of death, and thereby -are brought under the power of the second death. - -(2.) There are many evils that befal us in our names, when we meet with -reproaches and injurious treatment, as to what concerns our character in -the world, from those who act as though their tongues were their own, -and they were not accountable to God, for those slanders and revilings, -which they load us with. We are, in this case, very ready to complain of -the injustice done us, by their endeavouring to deprive us of that, -which is equally valuable with our lives: but we ought to consider, that -sin is the cause of all this, and God’s suffering them thus to treat us, -and thereby to hinder our usefulness in the world, must be reckoned a -punishment of sin. - -(3.) There are other evils that befal us in our secular concerns, -namely, our estates and employments in the world, which are entirely at -the disposal of providence, which renders us rich, or poor, succeeds, or -blasts, our lawful undertakings. This God may do, out of his mere -sovereignty, without giving an account of his matters to any one. But -yet, when we meet with nothing but disappointments, or want of success -in business, and whatever diligence, or industry, we use, appears to be -to no purpose, and adverse providences, like a torrent, sweep away all -that we have in the world, and poverty comes upon us, like an armed man, -this is to be reckoned no other than a punishment of sin. - -(4.) There are other evils, which we are exposed to, in our relations, -by which we understand, the wickedness of those who are nearly related -to us, or the steps they take to ruin themselves, and cast a blemish on -the whole family to which they belong. The bonds of nature, and that -affection, which is the result thereof, render this very afflictive: and -especially when they, who are related to us, attempt any thing against -us to our prejudice, this is a circumstance that sharpeneth the edge of -the affliction. And, as it is a sin in them, which is contrary to the -dictates of nature; so sometimes we may reckon it a punishment which we -are liable to, as the consequence of our sin in general. But, if we have -occasion to reflect on our former conversation, as not having filled up -every relation with those respective duties, that it engages to; if we -have been undutiful to our parents, or unfaithful servants to our -masters, or broke the bonds of civil society, by betraying or deserting -our friends, and setting aside all those obligations which they have -laid us under; this oftentimes exposes us to afflictive evils of the -like nature, whereby the affliction we meet with in others, appears to -be a punishment of our own sin. Thus concerning the punishment of sin in -this life; from whence we may make the following remarks. - -1. Whatever evils we are exposed to in this world, we ought to be very -earnest with God, that he would not give us up to spiritual judgments. -The punishments of sin, which are outward, may be alleviated and -sweetened with a sense of God’s love, and made subservient to our -spiritual and eternal advantage. But blindness of mind, hardness of -heart, and those other evils, which tend to vitiate and defile the soul, -which have in them the formal nature of punishment, these are to be -dreaded like hell; and, as we are to be importunate with God to prevent -them, so we ought to watch against those sins that lead to them; and -therefore let us take heed of being insensible, or stupid, under any -afflictive evils, as neglecting to hear the voice of God, who speaks by -them, or refusing to receive instruction by correction. - -2. Let us not be too much dejected, or sink under those outward -afflictive providences, which we are liable to; for, though they be the -consequence of sin, yet, if we have ground to conclude, by faith, that -our sins are forgiven, they are not to be reckoned the stroke of -justice, demanding satisfaction, and resolving never to remove its hand -from us, till we are consumed thereby; since believers often experience, -what the prophet prays for, that God _in wrath remembers mercy_, Hab. -iii. 2. - -3. Let us take heed that we do not ascribe afflictive providences to -chance, or content ourselves with a bare reflection on them, as the -common lot of man in this world, who is _born to trouble as the sparks -fly upwards_: For, this we may do, and not be humbled for that sin, -which they are designed to bring to remembrance, as they are to be -reckoned a punishment thereof. - -4. Let us not murmur, or quarrel with God, as though he dealt hardly -with us, in sending afflictive evils; but rather let us bless him, how -heavy soever they appear to be, that they are not extreme, but -mitigated, and have in them a great mixture of mercy. Thus God says, -concerning the evils that he had brought upon Israel, that _in measure -he would debate with them, who stayeth his rough wind in the day of the -east wind: and by this shall the iniquity of Jacob be purged_, Isa. -xxvii. 8, 9. and, by this means, God not only afflicts us less than our -iniquities deserve, but brings good to us thereby in the end. If the -guilt of sin is taken away, we have ground to conclude, that all these -things _shall work together for good_, as he has promised they shall, to -those that _love him_. This leads us to consider, - -II. The punishment of sin in the world to come. Though the wrath of God -be revealed, in many instances, in a very terrible manner, as a -punishment of sin in this life, yet there is a punishment unspeakably -greater, which sinners are liable to, in the world to come. That this -may appear, let us consider the following propositions. - -1. That the soul exists after its separation from the body by death; -which is evident, from the immateriality thereof, and its being of a -different nature from the body. This was known and proved by the light -of nature; so that the very heathen, who had no other light than that to -guide them, discover some knowledge of it. But this is more plain from -scripture; as when it is said, _Fear not them which kill the body, but -are not able to kill the soul; but rather fear him, which is able to -destroy both soul and body in hell_, Matt. x. 28. - -2. The soul thus existing, though separate from its body, must be -supposed to retain those powers and capacities it had, while united to -it, which are proper to it, as a spirit, and particularly as the subject -of moral government; and those powers and capacities may also be -supposed to be in it in a greater degree, when dislodged from the body, -which is a great hindrance to it in its actings, as every one sensibly -experiences; therefore it follows, - -3. That it cannot but be happy, or miserable, in another world; for -there is no middle state between these two. This is farther evident from -what was observed in the last proposition, concerning the continuance -and increase of its powers and faculties, whereby it is rendered more -capable thereof, than it is now. - -4. If it goes out of this world, under the weight and guilt of sin upon -it, it must retain that guilt, because there is no sacrifice for sin, -extending itself to that world; no mediator, no gospel, or means of -grace; no promises of, or way to obtain forgiveness; therefore, - -5. Wicked men, whose sins are not forgiven in this world, are the -subjects of punishment in the other. - -6. This punishment cannot be castigatory, or paternal, or consistent -with the special love of God, or, for their advantage, as the -punishments of the sins of believers are in this world, since it is -always expressed as the stroke of vindictive justice, demanding -satisfaction for sins committed. - -7. Some are happy in a future state, namely, those who are justified; -for, _whom he justified, them he also glorified_, Rom. viii. 30. But -this is not the privilege of all; therefore they who are not justified, -or whose sins are not pardoned, are the subjects of the punishment of -sin in the world to come. This is a very awful subject, and should be -duly improved, to awaken our fears, and put us upon using those means, -which God has ordained to escape it. But I shall not, in this place, -enlarge upon it, since it is particularly insisted on under another -answer,[85] and therefore I shall only observe, that, as sin is -objectively infinite, as being against an infinite God, it deserves -eternal punishment. And therefore all the punishments inflicted on -sinners, in this world are not proportioned to it; and consequently -there are vials of wrath, reserved in store, to be poured on those, who -wilfully and obstinately persist in their rebellion against God, and the -punishment will be agreeable to the nature of the crime; so that as sin -is a separation of the heart and affections from God, and contains in it -a disinclination to converse with him, as well as unmeetness for it, the -punishment thereof will consist in a separation from his comfortable -presence, and that is to be separated from the fountain of blessedness, -which must render the soul beyond expression, miserable. This is -generally called a punishment of loss; and there is besides it, a -punishment of sense, expressed by those grievous torments, which are to -be endured in soul and body; the soul, in a moral sense, may be said to -be capable of pain, as it has an afflictive sensation of those miseries -which it endures; and the body is so in a natural sense, which, as it -has been a partner with the soul in sinning, must likewise be so in -suffering. And this farther appears inasmuch as the body endures several -pains and evils, as punishments of sin in this life, which shall be -continued, and increased in another. This is usually expressed by that -punishment, which is most terrible, namely, of fire; and the place in -which it is inflicted, is hell, and the duration thereof is to eternity. -But of these things elsewhere.[86] - -Footnote 83: - - χισις, means animal nature in man. The relief of the body is spoken - of. - -Footnote 84: - - Ver. 20. is a parenthesis, except, “_in hope_,” “_Waiteth &c. sons of - God ... in hope that the creature, &c._” - -Footnote 85: - - _See Quest._ lxxxix. - -Footnote 86: - - The faculties of the soul speak it made for eternity; particularly - conscience points to a time of retribution. The same truth may be - deduced from the holiness, justice, and even the goodness of God; from - the moral agency of man; from the course of the conduct of men; and - from the unequal administration of justice: but the solid and clear - proofs are found in the word of God. How pitiable the condition of - that man, who having spent his life without a view to a final account, - has no other hope in the hour of death, except that which is founded - upon the groundless supposition, that God will cease to be holy, just, - and true; that he will change from his original purpose, subvert the - order of his government, and surrender the demands of religion, - conscience, and reason, to save the guilty in their sins. - - Humanity would lead us to entertain a secret wish, that the impenitent - should be permitted to drop into non-existence, and that the demands - of justice should be waved; but this sentiment is unadvised, and - springs from an ignorance of the demerit of sin; defective views of - the importance of rectitude in the administration of the divine - government; from imperfect conceptions of God’s perfections; from our - own interest, or from a faulty sympathy for the undeserving. Existence - is a blessing; but when prostituted to the dishonour of the Creator, - the party will not be at liberty to throw it up when he chooses, and - thus elude the demands of justice. - - The minds of the unrenewed are directed prevailingly to temporal - things; a total separation from them, is, perhaps, the first sense of - punishment which is felt. They have not in life sought eternal - happiness, yet they generally have supposed it possible to be - attained, or that mercy would bestow it. The discovery of their - eternal separation from heaven, the society of the blessed, the - beatific vision of God, from fulness of joys, and rivers of pleasures, - will produce abject despair. This will be aggravated by the reflection - that they might have been happy. The blessings of providence, the - mercy of God in making provision for their recovery, the love and - compassion of Christ, the means of grace, the invitations and warnings - of the Gospel, all abused and lost, will augment their remorse to an - inconceivable degree. The malice and horrors of their cursed society - of fiends and damned spirits, will be another source of torment. - - Great as these distresses may be, the separate spirits are dreading - greater evils. “_Hast thou come to torment us before the time?_” When - the judgment has passed, “_death_,” the bodies which had been dead, - “_and hell_,” the spirits which had been in Hades, “_shall be cast - into the lake of fire_.” If their bodies shall be raised spiritual, - incorruptible, and immortal, which is affirmed of the righteous; and - seems probable, because the earth will be destroyed, and they will be - associated with spirits, yet the sense of the pain, which arises from - burning, may be given and continued in them by the application of - fire, or even without it. - - But that which imbitters all their distresses in the highest degree, - is, that they shall be eternal. The original words of the scripture - expressive of their perpetuity, being unrestrained by any implied or - expressed limitation, should be understood as when applied to Deity, - or the happiness of the saints. The same perpetual duration is also - shown by negation, which is the strongest language. “_The worm dieth - not, and the fire is not quenched_;” it is “_unquenchable fire_,” and - “_their end_,” (or final state,) “_is to be burned_.” We read of a sin - which shall “_not be forgiven_.” “_Not every one—shall enter into the - kingdom_;” and where Christ is, they “_cannot come_.” They will “_have - judgment without mercy_.” None of these things are true, if all men - shall be saved. - - Perhaps justice required that these evils should be disclosed; but if - they be unjust, it was improper to threaten them. Our aversion to them - springs from our ignorance of the evil of sin. Nevertheless, the - sacrifice of Christ, and the warnings of scripture, speak their - extent; and the continuance of the damned in sin, establishes their - certainty. - - - - - Quest. XXX. - - - QUEST. XXX. _Doth God leave all mankind to perish in the state of - sin and misery?_ - - ANSW. God will not leave all mankind to perish in the state of sin - and misery, into which they fell by the breach of the first - covenant, commonly called, the covenant of works; but of his mere - love and mercy, delivereth his elect out of it, and bringeth them to - an estate of salvation by the second covenant, commonly called the - covenant of grace. - -Hitherto we have considered man as made upright, and having many -blessings in possession, and more in expectation, according to the tenor -of the covenant he was under. We have also observed the first entrance -of sin into the world, with all those miseries that attended it; and we -are now led to speak of that inestimable display of divine love and -grace, which appears in our salvation, which is considered more -generally in this answer; wherein there is, - -I. Something supposed, namely, that if God had left man in the state -into which he brought himself by sin, he would have perished for ever. -He was not only in danger of ruin and destruction, but sunk into it. He -was like a brand in the fire, that would soon have been consumed, had he -not been plucked out of it. His state was not only miserable, but -hopeless, inasmuch as he could not think of any expedient how he might -recover himself. He was guilty, and no creature could make atonement for -him; separated from the comfortable presence of God, whose terrors made -him afraid, and whose hand was heavy upon him; neither could he apply -himself to any one, who would interpose or appear in his behalf, whereby -he might be restored to the enjoyment of those privileges, which he had -forfeited and lost. What tongue can express, or heart be suitably -affected with the misery of this condition! And this would have been our -deplorable case for ever, had we been left of God in our fallen state. -But we have, in the gospel, a door of salvation opened, or glad tidings -proclaimed therein, to those who were sunk as low as hell, which is the -only spring and hope of comfort, to those who are afflicted with a sense -of their sin and misery. Accordingly, it is farther observed, - -II. That God will not leave all mankind to perish in that state, but -designed to deliver his elect out of it, and bring them into a state of -salvation. That God designed not to leave mankind in this miserable -condition, appears from the discovery he has made of the way of -salvation which was contained in that promise, which God gave to our -first parents, respecting the _seed of the woman_, who was to break the -_serpent’s head_; or the Saviour’s being _manifested that he might -destroy the works of the devil_; and all the promises contained in the -gospel, are, as it were, a farther improvement on it, or a continued -declaration of God’s purpose relating to the salvation of his people. -The work of redemption wrought out by Christ, as God incarnate, was a -wonderful discovery of this great truth, that God had a design to -recover and save lost sinners; and all the gifts and graces of the -Spirit, by whom the redemption purchased by Christ, is applied, and that -joy and peace, which they have in believing, which are, as it were, the -first fruits of eternal life, these are all a convincing proof that God -determined not to leave man to perish in his fallen state. And to this -we may add, that even the malice and rage of Satan, and all the -endeavours used by him, to defeat this design, and the glorious victory -which God enables his people to obtain over him, _who are made more than -conquerors through him that loved them_; these are so many convincing -proofs, that God designed not to leave man, in his ruined condition, but -to make known to him the way of salvation; first, to make him meet for -it, and then to bring him to the possession of it. - -Salvation is an inestimable privilege, containing in it all the -ingredients of blessedness, such as are adapted to the condition of -miserable sinners; and it is a very comprehensive one; which will -appear, if we consider what we are hereby delivered from, and what we -are possessed of. There is a great variety of blessings contained in the -former of these; as, we are saved from sin, namely, from the guilt -thereof in justification, and from the dominion thereof in -sanctification, and from that bondage we were liable to, whereby we were -in perpetual dread of the wrath of God, desiring to fly from his -presence, and naturally inclined to yield ourselves subjects and slaves -to his greatest enemy: all these we are delivered from. And there are -many positive blessings and privileges, which we are made partakers of; -such as, grace and peace begun here, and perfected in glory hereafter; -and these are not only such as exceed our highest desert, but tend to -make us completely and eternally happy. Here we are to consider, - -1. The subjects of this privilege. Salvation is not extended to all -miserable creatures; for, fallen angels, who were the first that -rebelled against God, were left to perish, without hope of salvation, -being reserved for ever in chains under darkness. And as for fallen man, -how extensive soever the proclamation of salvation in the gospel is, as -it is now preached to all nations, and all who sit under the sound -thereof, are commanded and encouraged to press after it; yet this -privilege is applied only to those who were ordained to eternal life. -The purpose of God, relating hereunto, and the application thereof, are -joined together in that golden chain of salvation, _Whom he -predestinated, them he also called; and whom he called, them he also -justified; and whom he justified, them he also glorified_, Rom. viii. -30. But this has been more particularly considered elsewhere[87]. - -2. Here is the only moving cause, or reason, why God bestows this great -salvation, or why he has designed to bring any of the sons of men to it; -and that is his mere love and mercy. Salvation, whether considered in -its first rise, in God’s eternal purpose, or in the execution thereof in -the work of conversion and sanctification, as well as in the completing -of it in glorification, is ascribed to the sovereign grace and mercy of -God. Are we _Chosen in Christ to be holy_, or _predestinated to the -adoption of children by him?_ this is said to be _to the praise of the -glory of his grace_, Eph. i. 4-6. And the apostle elsewhere, when -resolving this great privilege of salvation, in all the branches of it, -namely, regeneration, renovation, and justification, into the same -original cause and ground thereof, to wit, the kindness, love, and grace -of God, excludes all those works of righteousness which we have done, -from being the inducement, or moving cause leading to it, Tit. iii. 4-7. -so that it was the grace of God that laid the foundation stone, and it -is that that brings the work to perfection. - -To make this farther appear, let it be considered, that salvation must -either be of grace, or of debt; either the result of God’s free favour -to us, or it must proceed from some obligation, which he is laid under -by us, to confer this privilege upon us. Now it is certain, that it -cannot take its rise from any obligation that we can lay on him; for -whatever difference there is between the best of saints and the worst of -sinners, it is from God, and not from the sinner himself. We have -nothing but what _we first received_ from him, _of whom, and through -whom, and to whom are all things_, Rom. xi. 35, 36. - -Moreover, this salvation must be conferred, in such a way, as redounds -to the glory of him, who is the author of it, whereby all the boasting -in the creature is excluded, and therefore it cannot take its rise from -any thing done by us; it is _not of works, lest any man should boast_, -Eph. ii. 9. And, indeed, this is contrary to the main design of the -gospel, which is, that no flesh should glory in his presence. And the -circumstances in which those are, who are said to be the objects of -salvation, are such as argue it to be altogether of grace; for, whom did -the Son of Man come to seek and to save, but them that were lost? or, to -whom was the way of salvation discovered, but to those who were going -astray from God, and were neither inclined to return to him, nor apply -themselves to any one, who might direct them how to regain his lost -favour? And, if they had, it would have been to no purpose; since no -creature could make known the way of salvation, any more than apply the -blessings contained therein. - -Were man only to be considered as a creature, and so not properly the -object of salvation, which is no other than a lost sinner; or did he -expect nothing else but some effects of common goodness, or the -blessings of nature, he could not expect them in a way of merit; for -that is contrary to the dependance of the creature on God; therefore the -blessings of Providence must be considered as the result of his free -favour. And were man in a sinless state, and able to perform perfect -obedience, as he was at first, his ability hereunto must be supposed to -be an unmerited favour; and accordingly the obedience performed would be -no other than a just debt due to God, and therefore would afford him no -plea, from any merit of condignity, for the conferring any privilege, as -a reward thereof: this therefore, must be the result of the divine -favour. - -But, when we consider him as a sinner, he is altogether unable to do -what is good; and therefore, if salvation were entirely to depend on our -performing obedience, so that any failure therein would deprive us of -it, we should never attain it; for this obedience would be so imperfect, -that God could not, in honour, accept of it. But alas! fallen man is so -far from any disposition, or inclination to perform obedience, that his -heart is naturally averse to it; _The carnal mind is enmity against God; -for it is not subject to the law of God, neither indeed can be_, Rom. -viii. 7. If therefore, such an one is saved, and that in such a way, -that God is pleased to love him, and manifest himself to him, it must be -a wonderful instance of divine grace, which no one, who has experienced -it, can think on, but with admiration, especially when considering how -discriminating it is; as one of Christ’s disciples said unto him, _How -is it that thou wilt manifest thyself unto us, and not unto the world?_ -John xiv. 22. - -3. Having considered salvation, as designed for all the elect, we -proceed to consider the means of their attaining it; or their being -brought into a state of salvation by the second covenant, commonly -called the covenant of grace. As salvation is ascribed to the grace of -God; so it is an instance of condescending goodness, that our faith, -relating hereunto, should be confirmed by such a dispensation, as is -generally styled a covenant. Thus David, speaking concerning it, says, -_He hath made with me an everlasting covenant, ordered in all things, -and sure; for this is all my salvation, and all my desire_, 2 Sam. -xxiii. 5. This covenant, as to what respects the parties concerned -therein, and the manner in which the grace of God is displayed in it, -together with the various dispensations, or administrations thereof, is -particularly considered under the five following answers. The only -thing, that remains to be insisted on in this, is its being called the -_Second Covenant_, as opposed to the covenant of works, which is styled -the _First_. The covenant of works has been considered under a foregoing -answer[88]; and therefore all that I shall observe, concerning it, at -present, is, that though life was promised therein, as including all -those blessings, which were suited to the state of man in innocency, yet -there was no promise of salvation in it, which is the restoring of -forfeited blessings, or a recovery from a state of death and ruin. In -this respect, the covenant of grace is opposed to it. - -Again, though Adam was the head of that covenant, whose obedience, or -apostacy, would convey life or death to all his posterity, whom he -represented, yet he stood not in the relation of a Mediator, or surety, -to them, for that was inconsistent with the dispensation he was under, -and is applicable to no other covenant, than that which we are -considering, as thus opposed to it. - -Moreover, perfect obedience was demanded, as a condition of man’s -attaining life, and this he was thoroughly furnished to perform; -whereas, in the covenant of grace, if God should insist on our -performing perfect obedience, the condition would be in its own nature -impossible, and therefore we should hereby rather be excluded from, than -brought into a state of salvation; and whatever obedience we are engaged -to perform, as expectants of salvation, this is entirely owing to the -grace of God, by which _we are what we are_, as well as attain to the -blessings we hope for: Herein the covenant of works, and the covenant of -grace, differ. - -The next thing that we are to observe, is, that the covenant of grace is -called the _Second Covenant_; and this leads us to enquire, whether we -have any ground, from scripture, to conclude, that there are more -covenants than these two; or, at least, whether what we call the _Second -Covenant_, or the covenant of grace, may not be subdivided into two -covenants; since the apostle seems to speak of two covenants made with -fallen man, _viz._ one that was made with the Israelites, given from -mount Sinai, which was designed to continue no longer than that -dispensation they were under, lasted; and the other is, that which the -church has been under, ever since the gospel dispensation was erected, -which is to continue to the end of the world. These are described by -their respective properties, in an allegorical way, and illustrated by a -similitude, taken from two mountains, Sinai and Sion; and two persons, -mentioned in scripture, Agar and Sarah: The former of these is said _to -gender unto bondage_; the latter brings those, who are under it into a -state of liberty, Gal. iv. 24. _& seq._ and one of these covenants is -said to be better than the other, and particularly called a new -covenant; the other is represented as _decaying, waxing old, and ready -to vanish away_, Heb. viii. 6, 8, 13. - -Moreover, the apostle seems to speak of more covenants than one, made -with the Jewish church; for he says, that _to them pertaineth the -adoption, and the glory, and the covenants_, Rom. ix. 4. &c. and -elsewhere, speaking concerning the Gentiles, as _aliens from the -commonwealth of Israel_, he adds, that _they were also strangers from -the covenants of promise_, Eph. ii. 12. which seems to argue, that there -were more than two covenants with man; one with innocent man; the other, -the gospel-covenant, which we are under; and, besides these, there were -other covenants, made with Israel, which seems to carry in it the -appearance of an objection, to what was before observed, that there was, -in reality, but two covenants, and that whenever we read of any covenant -in scripture, it is reducible to one of them. - -This may, without much difficulty, be accounted for, consistently -therewith, if we consider the sense of those scriptures above mentioned. - -_First_, As to those scriptures, that seem to speak of two distinct -covenants, made with fallen man, to wit, one with the Israelites, the -other, that which we are under, they really intend nothing more than two -different dispensations of the covenant of grace; in which sense we are -to understand the apostle, when he speaks of the two covenants, the -_Old_ and the _New_, the _First_ and the _Second_: the covenant is the -same, though the dispensation of the grace of God therein, or the way of -revealing it to men, differs. But this will be more particularly -insisted on in those following answers, which respect the various -administrations of grace, under the Old and New Testament; therefore we -proceed, - -_Secondly_, To enquire into the meaning of those other scriptures, -before-mentioned, which seem to speak of more covenants than one, which -the Jewish nation was under. By the covenants there mentioned, the -apostle seems to refer to some different times, or periods of the -church, before our Saviour’s incarnation, of which some divines take -notice of four; in each of which, there was something new and distinct -from the rest, in the dispensation of divine providence towards the -church. The first of these took its rise from the promise which God gave -to man, as soon as he fell, relating to that salvation, which was to be -brought about, in its proper time, by the seed of the woman. The second -period of the church began after the flood, when God is said to have -revealed his covenant to Noah, which he _established between him and all -flesh upon the earth_, Gen. ix. 17. A third remarkable period, or change -of affairs in the church, was, when God called Abraham out of an -idolatrous country, _to sojourn in the land of promise, as in a strange -country_, at which time he established his covenant with him, promising -to be a _God to him, and his seed_, and instituting _circumcision as a -token thereof_, Gen. xvii. 7-11. upon which occasion, this particular -dispensation thereof is called, _The covenant of circumcision_, Acts -vii. 8. The fourth and last dispensation, or period, which more -especially respected the seed of Abraham, as increased to a great -nation, is what we read of, soon after they were delivered from the -Egyptian bondage, when God was pleased to separate that nation, as a -peculiar people to himself, and sent Moses from mount Sinai, where he -appeared to them, to demand their explicit consent to be his people; -upon which occasion, when they had promised, that all that _the Lord had -said, they would do and be obedient_, and a public and solemn _sacrifice -was offered_, and the people _sprinkled with the blood thereof_, it is -said, _They saw God, and did eat and drink_, as a farther sign and -ratification of this dispensation of the covenant, Exod. xxiv. 1-11. and -afterwards many statutes and ordinances were given them, containing -those laws, which God required of them, as a covenant people; and this -continued till the gospel-dispensation, which succeeded it, was erected. -This seems to be the meaning of what the apostle speaks, in the -scriptures before cited, when he says, that the church of the Jews had -the covenants, as intending nothing else thereby, but the dispensation -of the covenant of grace, as subdivided into several periods, during the -various ages of the church, from the fall of Adam to our recovery by -Christ. Therefore, though those dispensations were various, yet whatever -God has transacted with man, in a federal way, may be considered under -two general heads; the first called the covenant of works; the other, -the covenant of grace; the latter of which is to be farther considered, -under the following answers. - -Footnote 87: - - _See_ Vol. I. _Page 462._ - -Footnote 88: - - _See Quest._ xx. _Page 70. Ante._ - - - - - Quest. XXXI. - - - QUEST. XXXI. _With whom was the covenant of grace made?_ - - ANSW. The covenant of grace was made with Christ as the second Adam; - and in him, with all the elect, as his seed. - -As the covenant of grace is opposed to that which was made with Adam, as -the head of mankind, so it is considered in this answer, as made with -the second Adam, and, in him, with all his elect, who are described, by -the Psalmist, as a _seed that should serve him, which should be -accounted to the Lord for a generation_, Psal. xxii. 30. and the prophet -Isaiah, speaking of them, says, _He shall see his seed_, Isa. liii. 10. -In explaining this answer, we shall consider, - -I. What we are to understand by a covenant in general, and more -particularly how it is to be understood, as used in scripture. The word -commonly used in the Old Testament,[89] to signify a covenant, being -taken in several senses, may be better understood, by the application -thereof, in those places, where we find it, than by enquiring into the -sense of the root, from whence it is derived. Sometimes, indeed, it -signifies such a compact between two parties, as agrees with our common -acceptation of the word, especially when applied to transactions between -man and man; as in the covenant between Abraham, and those neighbouring -princes, that were _confederate with him_, where the same word is used, -in Gen. xiv. 13, and in the covenant between Isaac and Abimelech, -mentioned in Gen. xxvi. 28, 29. and in that between Jonathan and David, -in 1 Sam. xx. 16, 17. in all which instances there was mutual -stipulation, and re-stipulation, as there is in human covenants; and, -for this reason, some apply those ideas to the word, when it is used to -signify God’s entering into covenant with man. - -But there is another acceptation thereof when God is represented as -making a covenant with man which is more agreeable to the divine -perfections, and that infinite distance there is between him and us; -therefore we find in several places of scripture, that when God is said -to make a covenant there is an intimation of some blessings which he -would bestow upon his people, without any idea of stipulation, or -re-stipulation, annexed to it: thus we read, in Jer. xxxiii. 20. of -God’s _covenant of the day and night_, or that there should be day and -night _in their season_; and, in Gen. xi. 9, 10, 11. of God’s -establishing _his covenant with Noah, and his seed, and every living -creature, that all flesh should not be cut off any more, by the waters -of a flood_. And, in Ezek. xxxiv. 25. when God promises to cause _evil -beasts to cease out of the land_, and that his people should _dwell -safely in the wilderness_, and that he would confer several other -blessings upon them, mentioned in the following verses; this is called, -his making with them _a covenant of peace_. And, when God promises -spiritual blessings to his people, in Isa. lix. 21. he says, _This is my -covenant with them; my Spirit that is upon thee, and the words that I -have put into thy mouth, shall not depart out of thy mouth, nor out of -the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith -the Lord, from henceforth, and for ever_. - -Moreover, sometimes the Hebrew word, which we translate _covenant_, is -used to signify a _statute_, or _ordinance_, which God has established, -or appointed, in his church: thus, in Numb. xviii. 19. when God -ordained, that Aaron and his sons should have the heave-offerings of the -holy things, he says, _These have I given thee, and thy sons and thy -daughters with thee, to be a statute for ever_, and adds, in the words -immediately following, _It is a covenant of salt for ever, before the -Lord_. - -And as for the word used in the New Testament,[90] by which the LXX -generally translate the Hebrew word, before-mentioned, in the Old -Testament, this signifies the same thing; so that both the words imply -little more than a divine establishment or ordinance, in which God gives -his people ground to expect promised blessings, in such a way, as -redounds most to his own glory; and at the same time, they, who are -expectants thereof, are not exempted from an obligation to perform those -duties, which this grace obliges them to, and which will be an evidence -of their right to them. - -And I cannot but farther observe, that among other acceptations of the -word, especially as used by the apostle, in his epistle to the Hebrews, -in chap. ix. 15-18. it signifies a Testament; which word some who treat -on this subject, rather choose to make use of, than to call it a -covenant, being warranted so to do, by the sense given of it in this -scripture; and their reason for it is, not only because, as the apostle -says, it was _confirmed by the death of the Testator_;[91] but because -they conclude, that this more conduces to the advancing the grace of -God, in this dispensation, than to style it a _covenant_, in that sense, -in which the word is commonly used, when applied to other matters: but I -would rather acquiesce in that medium, betwixt both extremes, which some -have given into, who join both the ideas of a covenant and a testament -together[92], and style it, in some respects, a covenant, and, in others -a testament. If it be called a covenant, they abstract from the ideas -thereof, some things, that are contained in the sense of the word, as -applied to human contracts, and add to it other things, contained in a -testament; such as the giving or bequeathing certain legacies, as an act -of favour, to those who are denominated, from thence, legatees, -interested in those gifts that are thus disposed of by the will of the -testator. Or if, on the other hand, we call it a testament it seems very -agreeable, to this dispensation, to join with it the idea of a covenant, -more especially as to what contains the concern of Christ herein, as the -Head thereof, or the Person in whom all the benefits, contained in this -testament, are first reposed, as they are purchased by his blood, and, -as the consequence thereof, applied by his Spirit. And this agrees very -well with the subject-matter of this answer, in which the covenant is -said to be made with him, and with the elect in him, as well as with -what is contained in that answer immediately following, in which the -covenant of grace is described in such a way, as they describe it, who -say that it was made with believers. This is necessary to be premised, -that we may not, in our explication of this doctrine, advance any thing -which is inconsistent with its being a covenant of grace: and, that we -may farther consider this matter, we shall proceed to shew, - -II. What there is in the idea of a covenant, as we generally understand -the word, when applied to signify a contract between man and man. In -this case, there are two parties, one of which is said to stipulate, or -enter into a covenant with the other, in which he makes a proposal, that -he will confer some favours on him, upon certain conditions, provided he -will oblige himself to fulfil them; and the other party complies with -the proposal made, and, in expectation of those advantages, consents to -fulfil the conditions enjoined, and accordingly is said to re-stipulate; -as when a person engages another to be his servant, and to give him a -reward for his service; and the other consents to serve him, in -expectation of the wages which he engages to give him: in this case, -each party is supposed to be possessed of something, which the other has -no right to, but by virtue of this contract made between them: thus the -servant has no right to the rewards, which his master promises, nor has -the master any right to his service, but by mutual consent. Each party -also proposes some advantage to himself, and therefore, when they enter -into this agreement, they are supposed, in some respects, to stand on a -level with each other. No one will enter into a covenant with another, -for the performing that which he had an antecedent right to; nor will -any one engage to perform any service, as a condition of his receiving -those benefits, which he had a right to, without any such condition -enjoined on him. Moreover, when two parties are said to enter into -covenant with one another, they are supposed, in some respects, to stand -in need of some things, which they had before no right to; one party -needs the reward proposed; the other, the service which he enjoins, as a -condition of his bestowing it. These things are generally supposed, and -contained in contracts between man and man. - -III. When God is said to enter into covenant with man, what method -soever we take to explain this federal transaction, we must take heed -that we do not include in it any thing that is inconsistent with his -infinite sovereignty, or argues him to be dependent on his creatures, as -though he had not an antecedent right to their obedience, which he -demands in this covenant, or it were left to man’s arbitrary will -whether he would perform it or no. Though men may be said to have some -things in their own power, so that one has a right to that, which -another has no right to, but by his own consent, and are entirely left -to their liberty, whither they will consign over that right, which they -had to it, to another, who could not otherwise lay claim to it; yet this -is by no means to be applied to man when considered as having to do with -the great God. The best of creatures have no right to any thing, -separate from his arbitrary will; and therefore though stipulation and -re-stipulation are proper words, when applied to a man’s covenant, they -ought not to be made use of, when we explain this covenant between God -and man. - -IV. Though the parties concerned in the covenant, as explained in this -answer, to wit, God the Father, and Christ the Head of his elect, are -both divine Persons, so that one of them is not infinitely below the -other, as man is below God; and therefore it is more properly called a -covenant, in this respect, than that which God is said to enter into -with man, (and, if stipulation and re-stipulation is, in any respect, -applicable to the divine dispensation, it may be applied in this case:) -nevertheless, there are some things, which are implied in the idea of a -covenant between man and man, that cannot, consistently with the glory -of these divine Persons, be contained in this federal transaction -between them; particularly, as he that enters into covenant with -another, proposes some advantage to himself hereby: thus a master, when -he stipulates with one to be his servant, is supposed as much to need -his service, as the servant does the wages that he promises to give him; -there is a kind of mutual advantage arising from thence: but, in the -covenant of grace, whether God be said to make it with man, or with -Christ, as the Head of his elect, the advantage that arises from thence -is our’s, and not God’s. In this respect, what was done by Christ, made -no addition to the essential glory of God, or the divine blessedness, -any more than man can be said, in that respect, to be profitable to him: -thus some understand those words of the Psalmist, as spoken by our -Saviour, when he says, _My goodness extendeth not to thee, but to the -saints which are in the earth_, Psal. xvi. 2, 3. and this agrees very -well with some other things, contained in the same Psalm, which are -expressly, in other parts of scripture, applied to him; and, if so, then -the meaning is, that whatever glory God the Father designed to -demonstrate by this federal transaction with his Son; yet he did not, as -men do, by entering into covenant with one another, propose to receive -any addition of glory from it, as though he were really to be profited -thereby. - -Again, when men enter into covenant with one another, they are supposed -to have different wills, and accordingly they might refuse to enter into -those engagements, which they bring themselves under, as well as comply -with them; the obligation, on both sides, is founded in mutual consent, -and that is supposed to be arbitrary: but, when we consider the eternal -compact between the Father and the Son, we must conclude, that though -they be distinct as to their personality, yet, having the same essential -perfections, the will of the Father and the Son, cannot but be the same. -Therefore when many, who explain this doctrine, represent one as -proposing, the other as complying, with the proposal; one demanding, the -other expecting, and each depending on mutual promises, made by one to -the other, this, it is true, seems to be founded on some -scripture-expressions to the same purpose, wherein the Holy Ghost is -pleased to condescend to make use of such modes of speaking, which are -agreeable to the nature of human covenants, as he does in various other -instances; nevertheless, we must not so far strain the sense of words, -as to infer, from hence, any thing that is inconsistent with the divine -glory of the Father and the Son. And to this we may add, that no act of -obedience can be performed by a divine Person, in the same nature, as -there cannot be an act of subjection in that nature, which is properly -divine; and consequently when we consider Christ, in this respect, as -entering into covenant, and engaging to perform those conditions, which -were insisted on therein, these are supposed to be performed by him, as -Mediator, or God incarnate, in his human nature; and, in this respect, -he is the Head of the covenant, which is made with him, and, in him, -with the elect. Therefore we must suppose, when we speak of a covenant -between the Father and the Son, that, whatever be the will of the -Father, the same is the Son’s will; and whatever conditions the Son -consented to perform, as stipulated in this covenant, it was in his -human nature that the work was to be done; and therefore it is well -observed, in some following answers, that he, who is the Head or -Mediator of this covenant, is, as it was absolutely necessary for him to -be, both God and man, in one Person. But of this more hereafter. - -V. There are several expressions used, in scripture, that give us -sufficient ground to conclude, that there was an eternal transaction -between the Father and the Son, relating to the salvation of his elect, -which, if explained agreeably to the divine perfections, and -consistently with the glory of each of these divine Persons, is not only -an undoubted truth, but a very important article of faith, as it is the -foundation of all those blessings, which are promised, and applied to us -in the covenant of grace, in which is all our salvation and our hope. -Here let it be considered, that, when we speak concerning a covenant, as -passing between the Father and the Son, we understand thereby, that -there was a mutual consent between them both, that the work of our -redemption should be brought about in such a way, as it was, by our -Saviour, when this eternal agreement had its accomplishment; and -accordingly the Father is said to _have set him up_, as the Head of his -elect, _from everlasting_, Prov. viii. 23. and ordained, that he should -execute those offices, which he was to perform, as Mediator, and receive -that revenue of glory, that was the result thereof; and the Son, as -having the same divine will, could not but consent to do this; and this -is called, his eternal undertaking; and, both these together, are styled -the eternal covenant, between the Father and him. - -For the proof of this doctrine, we might refer to those several -scriptures that speak of our Saviour as _called_, and _given for a -covenant of the people_, Isa. xlii. 6. and _fore-ordained_, 1 Pet. i. -20. to perform the work which he engaged in, in the behalf of his elect; -and also consider him as consenting to do every thing for his people, -which he did in time, and to stand in every relation to them, that was -subservient to their redemption and salvation, which he could not but -do, as having the same divine will with the Father; and without his -consent, it could not properly be said that there was a covenant between -them. We might also prove it from those several scriptures, that speak -of him, as _sanctified and sent into the world_, John x. 36. to act as -Mediator, _sealed by the Father_, John vi. 27. and receiving a _power to -lay down his life, and take it up again_, John x. 18. that so he might -answer the great end of our redemption thereby; and also, from his being -empowered to execute the offices of a Prophet, Priest, and King; -confirmed in his priestly office by _the oath_, Psal. cx. 4. Heb. vii. -21. of the Father, sent by him to execute his Prophetical office to -those whom he was to guide in the way of salvation; and, as _God’s King, -set on his holy hill of Zion_, Psal. ii. 6. When we consider all these -things done, on the Father’s part, as antecedent to Christ’s acting as -Mediator, and, at the same time, when we compare them with other -scriptures, that speak of the Son, as consenting to do the will of God, -or complying with his call, willing to be and do whatever was necessary, -to secure the great ends designed thereby; when we consider him, as -taking the human nature into union with the divine, not without his own -consent thereunto, and as bearing the punishment due to our sin, which -it would not have been just for God to have inflicted, without his will -or consent; I say, this mutual consent between the Father and the Son, -that those things should be done which were subservient to the -redemption and salvation of the elect, which the scripture is very -express in giving an account of, these are a sufficient foundation for -our asserting, that there was a covenant between the Father and the Son -relating thereunto. - -But now we shall enquire, more particularly, into the sense of those -scriptures, on which this doctrine is founded. And here we cannot wholly -pass over what we read, in Psal. cxix. 122. _Be surety for thy servant -for good_; and Hezekiah’s prayer, in Isa. xxxviii. 14. _I am oppressed; -undertake_, or be surety, _for me_. The Hebrew words are the same in -both places, and signifies, not barely to confer some privileges on -persons, but to do this under the character of a surety; and therefore -when David and Hezekiah pray that they may be delivered, either from -their enemies, or their afflictions, by addressing themselves to their -Deliverer under this character, it must be supposed that they understand -him, as having undertaken to be a Surety for his people, which is a -character that belongs only to the Son. And since it is so evident, that -his Mediatorial work and character was so well known to the Old -Testament church, as their salvation was equally concerned herein with -ours; and, since they are often represented as addressing themselves to -him by faith and prayer, it seems more than probable that he is so -considered in these texts, when it is desired that he would be _surety -for them_, namely, that as he was appointed by the Father, and had -undertaken, by his own consent, to stand in that relation, they pray -that they might be made partakers of the benefits arising from thence. - -There is also another scripture, in which the same word[93] is used, -which seems to be applied to our Saviour, _viz._ in Jer. xxx. 21. _Their -nobles_, or, as it ought to be rendered, in the singular number, their -noble, or magnificent person, _shall be of themselves, and their -governor shall proceed from the midst of them; and I will cause him to -draw near, and he shall approach unto me; for who is this that engaged -his heart to approach to me, saith the Lord?_ This sense of the text is -very agreeable to several other prophecies, relating to the Messiah’s -being of the seed of Israel; and when it is said, _I will cause him to -draw near, and he shall approach unto me_, it implies, that he should -sustain the character, and perform the work of a surety, in the behalf -of his people, for that is the proper sense of the word there used; _for -who is this that hath engaged his heart unto me?_ that is, who is there, -among the sons of men, that dares engage in this work, or is qualified -for it? Or it may be understood with a note of admiration; that is, how -glorious a person is this, who hath engaged his heart, or (as it was -determined that he should) has freely consented to approach unto me, -that is, in so doing, to act as a surety with me for my people! And that -this is a more probable sense of the text, than to suppose that it is -meant either of Zerubbabel, or some other governor, that should be set -over them, after the captivity, appears, if we compare it with ver. 9. -in which it is said, _They shall serve the Lord their God, and David -their king_, which can be meant of none but Christ, inasmuch as David -was dead; and none that sat on his throne, or descended from him, can be -called David in this place, because divine worship is said to be -performed to him, which could not be done without idolatry, which no -true sense of scripture can give countenance to; and this is a character -given of our Saviour in other scriptures: thus, in Ezek. xxxiv. 24. _I -will be their God, and my servant David a Prince among them_; and, in -Hos. iii. 5. _They shall seek the Lord their God, and David their King, -and fear the Lord and his goodness in the latter day_; that is, they -shall adhere, and give divine worship, to the Messiah, whom their -fathers rejected, when they are converted, in the latter days. Now it is -this _David, their King_, who is said to have _engaged his heart to -approach unto God_; and then, in the words immediately following, ver. -22. God reveals himself, as a covenant-God, to them, which is the -consequence of Christ’s engaging his heart to approach unto him: _Ye -shall be my people, and I will be your God_. Now this proves an eternal -transaction between the Father and the Son, in that the Father wills, or -determines, that he shall _draw near_, or _approach_ to him, as a -surety, and the Son consents, in that he has _engaged his heart_ to do -it; and all this with a design that his covenant should be established, -and that he should be a God to his people. - -There is another scripture which proves that there was a federal -transaction between the Father and the Son, from several expressions -therein used, namely, in Isa. xlii. 1, 6. which is, beyond dispute, -spoken concerning our Saviour; for it is applied to him in the New -Testament, Matt. xi. 18-21. Herein God the Father calls him _his -Servant_, as denoting that it was his will, or (to use that mode of -speaking, which is generally applied to covenants between man and man) -that he stipulated with him, to perform the work which he engaged in, as -Mediator, to which he is said to be _called in righteousness_; and, with -respect to his human nature, in which he performed it, he is styled -_God’s elect_, as fore-ordained hereunto, and the person _in whom his -soul delighteth_, as he is glorified by him in the faithful discharge -thereof; and, that he might not fail therein, God promises _to hold his -hand, and keep him_; and, as the result of his having accomplished it, -_to give him for a covenant of the people, for a light of the Gentiles_. - -And elsewhere, in Isa. xlix. 8, 9. which also appears to be spoken to -Christ, not only from the context, but from the reference to it in the -New Testament, 2 Cor. vi. 2. _In an acceptable time have I heard thee, -and in a day of salvation have I helped thee; and I will preserve thee, -and give thee for a covenant of the people, to establish the earth, to -cause to inherit the desolate heritages; that thou mayest say to the -prisoners, Go forth; to them that are in darkness, Shew yourselves_, we -have a plain intimation of his being ordained by the Father to perform -that work, which he was engaged in, as Mediator; and his _being given -for a covenant of the people_, signifies his being sent into the world, -in pursuance of a covenant, in which the salvation of his people was -contained. And there is another scripture, in which our Saviour, -speaking to his disciples, says, in Luke xxii. 29. _I appoint unto you a -kingdom, as my Father hath appointed me_;[94] or, I confer the blessings -of this kingdom upon you, in a covenant way, as my Father hath appointed -me to do, in that eternal covenant, which passed between him and me. - -Again, there are several rewards, which were promised to him, as the -consequence of his discharging the work committed to him, some of which -respected that glory which belongs to his person, as Mediator; and -others, more especially, respected the salvation of his people, and -therein the success of his undertaking: thus it is said, in Isa. liii. -10. _When thou shalt make his soul an offering for sin, he shall see his -seed; he shall prolong his days, and the pleasure of the Lord shall -prosper in his hands_; together with several other things relating to -the event, and consequence of his performing the work he was engaged in. - -Moreover, as he was called to this work, or, as it was, as we before -explained it, the result of the Father’s will, that he should perform -it; so we have elsewhere an account of his own consent, as implying, -that it was the result of his own will, as well as his Father’s: thus it -is said, in Psal. xl. 6-8. _Mine ears hast thou opened_, or bored: -alluding to a custom used under the ceremonial law, by which the willing -servant was signified to be obliged, by his own consent, to _serve his -master for ever_, Exod. xxi. 5, 6. Thus God the Father, engaged Christ, -if I may so express it, to perform the work of a Mediator; and then we -have an account of his consent hereunto, when he says, _Lo, I come, I -delight to do thy will, O my God; yea, thy law is within my heart_; and -this mutual consent is farther expressed in Isa. l. 5. _The Lord God -hath opened mine ear, and I was not rebellious; neither turned away -back_. - -And he is farther represented, as making a demand, or insisting on the -accomplishment of what was stipulated in this covenant; and this he had -a warrant to do from the Father, in Psal. ii. 8. _Ask of me, and I shall -give thee the heathen for thine inheritance, and the uttermost parts of -the earth for thy possession_. These, and many other scriptures of the -like nature, sufficiently prove this doctrine, that there was an eternal -covenant between the Father and the Son, relating to the redemption and -salvation of the elect; and this implies more than his being barely -_fore-ordained_ to perform the work he was engaged in, as he is said to -have been, 1 Pet. i. 2. for that, alone, would not have proved that -there was a federal transaction between the Father and him; since it may -be said of any one, who is engaged in works of an inferior nature, that -God, who called him to perform them, fore-ordained that he should do so; -but when it is said, concerning our Saviour not only that he engaged in -the work of our redemption, as the result of his Father’s will, but of -his own, and so consented to do whatever was incumbent on him, as -Mediator, this certainly argues that there was an eternal covenant -between the Father and him, with relation to this matter, so far as we -may be allowed to retain any of those ideas taken from human covenants, -when we speak of any transaction between two divine Persons. - -There is but one scripture more that I shall mention, which, though some -will not allow that it relates to this matter, yet, if we duly consider -the scope and design thereof, together with its connexion with the -foregoing words, may probably appear to be of some weight to confirm -this doctrine; namely, in Zech. vi. 13. in which it is said, _The -counsel of peace shall be between them both_. Some, indeed, understand -these words, as referring to Joshua and Zerubbabel, and that they -signify their mutual consent, to promote the peace and welfare of the -church. But this cannot reasonably be concluded to be the sense of the -text; for Zerubbabel is not mentioned in this chapter; nor are there any -two persons spoken of therein, that it can be applied to, but Jehovah -and the Branch, that is, the Father and the Son, who are mentioned in -the foregoing words; Christ, who is called the Branch, is said _to build -the temple of the Lord_, and to be a _Priest upon his throne_; and this -work, which he was engaged in, and the royal dignity, which he was -advanced to, are both of them said to be the result of a counsel, or -federal transaction, that was between them both. - -If it be objected to this, that this _counsel of peace_ only respects -the harmony that there is between Christ’s priestly and kingly offices, -as both of them have a reference to our salvation: this cannot well -agree with the meaning of the word _counsel_, which implies in it a -confederacy between two persons, and not the tendency of two offices, -executed to bring about the same end. - -And, if it be farther objected, that the grammatical construction of the -words do not favour the sense which we give of them, inasmuch as they -contain an account of something that was future, and not from all -eternity. To this it may be replied, that it is not, in the least, -disagreeable to the sense of the words, and other phrases of the like -import, used in scripture, to understand them in the sense -before-mentioned, since it is no uncommon thing, in scripture, for that -to be said to be, that appears to be: thus it is said, _Let all the -house of Israel know assuredly, that God hath made that same Jesus, whom -ye have crucified, both Lord and Christ_, Acts ii. 36. that is, he hath, -by his raising him from the dead, demonstrated him to be _both Lord and -Christ_, which, in reality, he was from all eternity; so, in this text, -when it is said, that _the counsel of peace shall be between them both_, -it signifies, that Christ’s building the temple, and bearing the glory, -and sitting as a Priest upon his throne, is a plain evidence, or -demonstration, that there was a counsel or covenant, between the Father -and him, from all eternity, relating to the peace and welfare of his -people, who are the spiritual house that he builds, and the subjects -whom he governs, defends, and saves. Thus concerning the federal -transaction that was between the Father and the Son; and, since this is -called, in this answer, _The covenant of grace_, it may be necessary for -us to enquire, - -VI. Whether this be a distinct covenant from that which God is said to -enter into, or make with man. This covenant is said, indeed, to be made -with Christ, as the head of his elect: but it may be enquired, whether -there be not also another covenant, which is generally styled the -covenant of grace, that is made with the elect, as parties concerned -therein. Every one, that is conversant in the writings of those who -treat on this subject, will observe, that divines often distinguish -between the covenant of redemption, and that of grace; the former they -suppose to be made with Christ, in the behalf of his elect; the latter, -to be made with them, in which all spiritual blessings are promised, and -applied to them, which are founded on Christ’s mediation; and -accordingly they say, the _covenant of redemption_ was made with Christ -more immediately for himself; whereas the _covenant of grace_ is made -with believers for Christ’s sake, in which respect they suppose that -these are two distinct covenants, and explain themselves thus. - -1. In the covenant of redemption, made with Christ, there were several -promises given, which more immediately respected himself; and these -related, some of them, to those supports and encouragements that he -should receive from the Father, which were necessary, in order to his -being carried through the sufferings he was to undergo, _viz._ that God -_would hold his hand, that he should not fail, or be discouraged_, Isa. -xxiv. 4. and others respected that Mediatorial glory, which should be -conferred upon him, when his sufferings were finished; as it is said, -_Ought not Christ to have suffered, and to enter into his glory?_ Luke -xxiv. 26. and that _he should have a name given him above every name_, -Phil. ii. 9. and many other promises to the like purpose. - -And, besides these, there were other promises made to him, respecting -his elect; as that _he should have a seed to serve him_, Psal. xxii, 30. -and that _he should see of the travail of his soul, and be satisfied_; -and that _God would divide him a portion with the great, and he should -divide the spoil with the strong_, Isa. liii. 11, 12. or that his -difficult undertaking should be attended with its desired success, that -so it might not be said that he died in vain. - -But, on the other hand, in the covenant of grace, which they suppose to -be distinct from that of redemption, God promiseth forgiveness of sins, -and eternal life, through Christ; or that that should be restored to us -by him, which we lost by our fall in Adam, with great advantage; and -that all the blessings, which we stand in need of, for the beginning, -carrying on, and completing the work of grace in us, and the making us -meet to be partakers of the inheritance of the saints in light, should -be freely given us. Now, as these promises are made to the elect, the -covenant, in which they are contained, is called, _The covenant of -grace_, and so distinguished from the covenant of redemption. - -2. In the covenant of redemption, as they farther explain it, the elect, -on whose account it was made, were considered, as to be redeemed by -Christ: But, in the covenant of grace, they are to be considered as -redeemed by him; therefore the covenant of redemption is antecedent, or -subservient, to the covenant of grace. - -3. They farther suppose, that the conditions of the covenant of -redemption, on which the promises made therein were founded, are what -Christ did and suffered in his own Person; whereas faith, wrought in us, -is generally styled by them, a condition of the covenant of grace, and -as such it is variously explained, as we shall have occasion to observe, -under the next answer, in which faith is said to be required, as the -condition to interest believers therein; in this respect, among others, -the covenant of redemption is oftentimes explained, as a distinct -covenant from that of grace. - -I confess, I am not desirous to offend against the generation of those -who have insisted on this subject, in such a way, as that they have not -advanced any doctrine derogatory to the divine perfections, or -subversive of the grace of God, displayed in this covenant; and -therefore I am inclined to think, as some have done, that this -controversy may be compromised; or, if we duly weigh those distinctions -that are necessary to be considered, it will appear to be little more -than what consists in different modes of explication, used by those, -who, in the main, intend the same thing. I shall therefore humbly offer -my thoughts, about this matter, in the four following heads. - -(1.) It is to be allowed, on all hands, that the covenant of redemption, -as some style it, is a covenant of the highest grace, so far as it -respects the advantages that the elect are to receive from it; for it is -a wonderful instance of grace, that there should be an eternal -transaction between the Father and the Son, relating to their salvation, -and that herein he should promise to Christ, that, as the reward of his -obedience and sufferings, he would give grace and glory to them, as it -is allowed by all, who have just notions, either of the covenant of -redemption, or that of grace, that he did herein. - -(2.) It must be farther allowed, on both sides, whether it be supposed -that the covenant of grace, and the covenant of redemption, are distinct -covenants, or not, that salvation, and all the blessings, which we -generally call privileges of the covenant of grace, have their first -foundation in this transaction, between the Father and the Son; so that -if there had not been such a covenant, which some call a covenant of -redemption, we could have had no promise of these privileges made in the -covenant of grace. - -(3.) As there is nothing promised, or given, in the covenant of grace, -but what is purchased and applied by Christ, so there is nothing -promised to Christ, in the covenant of redemption, as some style it, but -what, some way or other, respects the advantage of his people: thus -whatever was stipulated between the Father and the Son, in that -covenant, was with a peculiar regard to their salvation. Did Christ, as -their surety, promise to pay that debt, which was due from them, to the -justice of God? this must be considered, as redounding to their -advantage. And, was there a promise given him, as was before observed, -that God _would hold his hand, that he should not fail, or be -discouraged_, till he had finished the work that he came about? this -must also be supposed to redound to our advantage as hereby our -salvation is secured, which it could not have been, had he sunk under -the weight of that wrath, which he bore. And, was there a promise given -him, that he should, after his sufferings, _enter into his glory?_ this -also redounds to the advantage of the elect; for it not only consists in -his being freed from his sufferings, and having some personal glories -put upon him, but in his going thither to prepare a place for them, and -with this design, that they should be brought there _to behold his -glory_; and this is also considered, as a pledge and earnest of their -future happiness, to whom he says, _Because I live, ye shall live also_, -John xiv. 19. - -(4.) When we consider this covenant, as made with Christ, whether we -call it the covenant of redemption, or of grace, still we must look upon -it as made with him, as the Head and Representative of his elect, and -consequently it was made with them, as is observed in this answer, as -his seed; therefore if the question be only this, whether it be more or -less proper to call this two covenants, or one, I will not contend with -them, who in compliance with the common mode of speaking, assert, that -they are two distinct covenants: but yet I would rather choose to call -them two great branches of the same covenant; one whereof respects what -Christ was to do and suffer, and the glory that he was to be afterwards -possessed of; the other more immediately respects that salvation, which -was to be treasured up in and applied by him to the elect; and therefore -I cannot but think, that what is contained in this answer, that the -covenant of grace was made with Christ, as the Head, and, in him, with -the elect, as his seed, is a very unexceptionable explication of this -doctrine. - -VII. Since we frequently read, in scripture, of God’s entering into -covenant with man, and man with him, this is next to be explained, in -such a way, as is consistent with the divine perfections, and, in order -hereto, we have, in our entrance on this subject, enquired[95] into the -grammatical sense of the word _covenant_, and the common acceptation -thereof in scripture, when applied to any transaction between God and -man, and have shewn, that, however, there may be stipulation and -re-stipulation, and thereby a passing over of mutual rights, from one -party concerned to the other, in covenants between man and man; yet that -this cannot, consistently with the glory of God, and that infinite -distance which there is between him and the creature, be applied to the -covenant of grace, and have produced some scriptures to prove, that the -main thing to be considered therein, is God’s promising the blessings -that accompany salvation to his people. - -Other scriptures might have been referred to, to the same purpose, in -which, when God is said to make a covenant with his people, we read of -nothing but promises of temporal, or spiritual privileges, which he -would confer on them: thus, when he made a covenant with Abraham, he -says, _Unto thy seed have I given this land, from the river of Egypt, -unto the great river, the river Euphrates_, Gen. xv. 18. and elsewhere -he says, _This shall be the covenant that I will make with the house of -Israel, I will put my law in their inward parts,_[96] _and write it in -their hearts, and will be their God, and they shall be my people. They -shall all know me, from the least to the greatest of them; for I will -forgive their iniquity, and I will remember their sin no more_, Jer. -xxxi. 33, 34. We might also consider the description hereof, as it is -called, _A covenant of promise_, Eph. ii. 12. and they, who are -interested herein, as called, _The children of promise_, Gal. iv. 28. -Nevertheless, God has ordained, that, pursuant to this method of -applying the promises of this covenant, none should have ground to -expect to be made partakers thereof, but in such a way, as tends to set -forth his infinite sovereignty, and unalienable right to obedience from -his creatures, which they are bound to perform, not only as subjects, -under a natural obligation to obey the divine law, but as those who are -laid under a super-added engagement thereunto, by the grace of the -covenant. This will prepare the way for what may be farther said, in -order to our understanding the meaning of those scriptures, that speak -of God’s entering into a covenant with man, and man with him. Therefore -let it be observed, - -1. That when God entered into a covenant with Christ, as the Head of his -elect, this included his entering into covenant with them; as it is -expressed in this answer; so that they have their respective concern -therein in all things, excepting what relates to his character, as -Mediator, Redeemer, Surety, and those peculiar branches of this -covenant, which, as was before observed, belong only to himself, which -some call the covenant of redemption, as distinct from the covenant of -grace. From hence it may be observed, without any strain on the sense of -words, that the same covenant that was made with him, was in that -peculiar branch thereof that respected the elect, or the privileges that -they were to receive from him, made with them. This is very agreeable -to, and tends to explain that peculiar mode of speaking, often used by -the apostle Paul, concerning believers being _crucified with Christ_, -Gal. ii. 20. _dead_, Rom. vi. 8. _buried_, ver. 4. _quickened_ or -_risen_, Col. ii. 12. compared with chap. iii. 1. and made to _sit -together in heavenly places in Christ Jesus_, Eph. ii. 6, as denoting -their being made partakers, as his members, of the benefits arising from -Christ’s sufferings and glory, as really as though they had suffered, -and were now actually glorified with him. - -2. Since the covenant of grace is sometimes called a covenant of -promise, for the reasons before-mentioned, we may easily understand -hereby, that God’s entering into covenant with his people, signifies his -giving, or making known to them, those great and precious promises, that -are contained therein, which have a more immediate reference to their -salvation; and, on the other hand, his keeping covenant with them, -implies, his bestowing on them the blessings promised in it, which is -otherwise called his _remembering his holy covenant_, Luke i. 72. or his -_performing the truth to Jacob, and the mercy to Abraham, which he had -sworn unto them from the days of old_, Micah. vii. 20. and it is -sometimes called his _shewing them his covenant_, Psal. xxv. 14. not -barely in a way of revelation, but special application of the blessings -contained therein, and his _bringing them into the bond of the -covenant_, Ezek. xx. 37. that is, engaging or obliging them to -obedience, from the constraints of his love and grace, manifested in the -promises of this covenant; so that now they are doubly bound to be his, -not only as he is their Creator and Sovereign, but as he has made them, -by this federal transaction, the peculiar objects of his favour and -grace. - -3. When God is pleased, as he often does, to annex to this covenant a -demand of faith, repentance, or any other graces, to be exercised by -those, who may claim an interest in the blessings thereof, this is -agreeable to that idea, which, as was before observed, is contained in -this covenant, by which it is denominated an establishment, or divine -appointment, or, as it is sometimes called, _a statute_, Numb. xviii. -19. Psal. l. 16. and this respects the connexion of those graces with -salvation, and their indispensible obligation thereto, who hope to -attain it. But this is rather a consequence of God’s entering into -covenant with them, than an antecedent condition, stipulated by him, -which would infer a kind of suspense in him, whether he should fulfil -his promise or no, till the conditions were performed. This is the -principal thing we militate against, when we except against the use of -the word _stipulation_, with relation hereunto; whereas, if nothing else -were intended by this word, but the necessary connexion, which God has -ordained, that there should be between the blessings promised, and the -grace demanded in this covenant, as some, who use the word, understand -nothing else by it; I would not contend about persons using, or laying -aside an improper, and, I think, I may say, unscriptural mode of -speaking. - -Thus concerning the meaning of God’s entering into covenant with man. We -shall now proceed to the latter branch of this head, namely, what we are -to understand by those scriptures that speak of man’s entering into -covenant with God: such a mode of speaking we have, when Moses says to -the people, _Ye stand this day all of you before the Lord your God, that -thou shouldest enter into covenant with the Lord thy God, and into his -oath, which the Lord thy God maketh with thee this day_, Deut. xxix. -10-12. and it is said elsewhere, _The people entered into a covenant to -seek the Lord God of their fathers, with all their hearts, and with all -their soul_, 2 Chron. xv. 12. and that, _Josiah made a covenant before -the Lord, to walk after the Lord, and to keep his commandments, and his -testimonies, and his statutes with all their heart, and with all their -soul, to perform the words of this covenant, that were written in this -book, and all the people stood to the covenant_, 2 Kings xxiii. 3. This -is a most solemn transaction, and includes in it the very essentials of -practical religion; therefore it is necessary for us to enquire, what we -are to understand thereby; and, since scripture is the best interpreter -of itself, and parallel texts give light to each other, we may observe -what is said elsewhere, upon the like occasion, where God speaks of some -that _chuse the things that please him, love the name of the Lord, and -to be his servants, and take hold of his covenant_, Isa. lvi. 4, 6. so -that to enter into covenant, is to take hold of God’s covenant; to -embrace the blessings promised therein, as the apostle speaks of those -_who died in faith, not having received the promises_, or the blessings -promised, but _having seen them afar off, and were persuaded of them, -and embraced them_, Heb. xi. 13. Again, as we receive the blessings of -the covenant by faith, so to enter into covenant with God implies, a -professed dedication of ourselves to a covenant-God, with a due sense of -our obligation to yield that obedience, which we are engaged to thereby, -or a declaration that we pretend not to lay claim to the blessings of -the covenant, without being enabled, by his grace to comply with the -demands thereof; and this is sometimes expressed, by swearing to the -Lord, as it is said, _Unto me every knee shall bow, and every tongue -shall swear_, Isa. xlv. 23. As God, when he enters into a covenant with -man, is sometimes said to swear to him, or to confirm his promise by his -oath, upon which account the covenant of grace is sometimes called his -oath, as in one of the scriptures before-mentioned, and others that -might have been referred to, Luke i. 72, 73. so, on the other hand, our -entering into covenant with him, is our swearing fealty, as subjects do -to their princes, whereby they own them to be their rightful governors, -and themselves under an obligation to serve them. - -This is farther explained, in that solemn transaction that passed -between God and his people, in the close of the ministry and life of -Moses, Deut. xxvi. 17, 18. by which we may understand what is meant, in -other places, by God’s entering into covenant with them; this is -expressed by his _avouching them to be his peculiar people, as he had -promised them, and that they should keep all his commandments_; _q. d._ -he conferred this privilege upon them with that view, that they might -reckon themselves under the highest obligation to be obedient to him; -and then we have an explication of man’s entering into covenant with -God, when it is said, _Thou hast avouched the Lord this day to be thy -God_, that is, thou hast publicly declared, that thou art willing to be -subject to him, as thy covenant-God, and expressed a ready inclination, -pursuant hereunto, to walk in his ways, and keep his statutes, and his -commandments, and his judgments, and to hearken unto his voice: this is -such an entering into covenant, as is incumbent on all who expect the -blessing thereof; and, if any one intends nothing more than this by -restipulation, when he uses the word in explaining this doctrine, I will -not contend with him; but, since it is to use a word without its proper -ideas, which others annex to it, I humbly conceive this doctrine may be -better explained without it. - -Footnote 89: - - ברית. - -Footnote 90: - - διαθηκη. - -Footnote 91: - - Rather, “ratified over a dead body,” an ancient mode of covenanting. - -Footnote 92: - - _These style it, Testamento Foedus, or Foedus Testamentarium, or - Testamentum Foederale._ - -Footnote 93: - - _The Hebrew word in this, and the two other scriptures above - mentioned, is_ ערב _which signifies_, In fidem suam recipere; spondere - pro aliquo; _and it is used in several other scriptures, in the same - sense, for a person’s undertaking to be a surety for another. See - Gen._ xliii. _6. chap._ xliv. _32. Prov._ xi. _15. Job_ xvii. _3. 2 - Kings_ xviii. _32. and elsewhere._ - -Footnote 94: - - Διατιθεμαι υμιν, καθως διεθετο μοι ο πατηρ μου βασιλειαν. - -Footnote 95: - - _See Page 168. ante._ - -Footnote 96: - - We are not to suppose that _they shall not teach every man_, &c. is - designed to exclude all public and private, ministerial, family, and - social instruction; for this is founded on the law of nature, and is - enforced in the New Testament institution of a gospel-ministry to - continue to the consummation of all things, (_Matth._ xxviii. 20. and - _Eph._ iv. 11, 12, 13.) and in the obligation that it has laid upon - _Christian parents_ to _bring up their children in the nurture and - admonition of the Lord_; (Eph. vi. 4.) as also in the directions that - are given in this very epistle, _chap._ iii. 13. and x. 24, 25. to - _private_ Christians, to _exhort one another daily_, &c. This passage - therefore must be taken, either in a _comparative_ sense, as such - expressions often are: (See _Isa._ xliii. 18. _Jer._ xxiii. 18. and - _Mat._ ix. 13) Or else with reference to _that manner_ of teaching - which was used, and rested in under the obscurities of the Old - Testament dispensation, and the corrupt interpretations of the - _Jewish_ doctors; or both may be included. _Guyse._ - - - - - Quest. XXXII. - - - QUEST. XXXII. _How is the grace of God manifested in the second - covenant?_ - - ANSW. The grace of God is manifested in the second covenant in that - he freely provideth, and offereth to sinners a Mediator, and life - and salvation by him; and requiring faith as the condition to - interest them in him, promiseth and giveth his Holy Spirit to all - his elect, to work in them that faith, with all other saving graces, - and to enable them unto all holy obedience, as the evidence of the - truth of their faith and thankfulness to God, and as the way which - he hath appointed to salvation. - -Since the covenant, which we have begun to consider, is called the -covenant of grace, it is necessary for us to shew in what respects the -grace of God is manifested therein; and, in order thereunto, we may -observe, - -I. That life and salvation, which are very comprehensive blessings, -containing all that sinful creatures stand in need of, are promised -herein. Hereby the grace of God is more eminently illustrated than it -was in the first covenant; in which though life was promised, yet there -was no promise of salvation, or of the recovery of a forfeited life. -This is only brought to light by the gospel, which contains a glorious -discovery of the grace of this covenant: the blessings promised therein, -are, grace here, and glory hereafter; all which are contained in that -promise, _I will be a God to thee_, that is, I will deal with thee in -such a way, as that all my divine perfections shall contribute to thy -happiness. And sometimes when God reveals himself as a covenant-God, he -promises, as he did to Abraham, that _he will be their shield, and their -exceeding great reward_, Gen. xv. 1. And there are other promises -respecting the forgiveness of sin; as when God says, _I, even I, am he -that blotteth out thy transgressions, for mine own sake, and will not -remember thy sins_, Isa. xliii. 25. and, that we may consider this in -its utmost extent, the apostle says as much as can be expressed in -words, which is the consequence of God’s being a covenant-God to his -people, when he tells them, _All things are yours, whether Paul, or -Apollos, or Cephas, or the world, or life, or death, or things present, -or things to come; all are yours_, 1 Cor. iii. 22. - -II. Man could not have been made partaker of these invaluable blessings -contained in this covenant, without the interposition of a Mediator; for -he no sooner rebelled against God, but he was separated from his -presence and deprived of all those blessings, which he might otherwise -have expected; and, on the other hand, the holiness and justice of God -obliged him to testify his displeasure against him, whereby he was -utterly excluded from all hope of obtaining any blessings from him: the -perfections of the divine nature rendered it necessary that a -satisfaction for sin committed, should be insisted on; and this could -not be given by man in his own person, nor could he reasonably expect -that God should receive him into favour without it, as having rendered -himself guilty in his sight, and so liable to condemnation. Therefore, -since he could do nothing that had any tendency to repair the injuries -which he had offered to the divine justice, if ever he have access to -God, and acceptance in his sight, it must be in and through a Mediator; -which leads us to consider what we are to understand, by a mediator, and -what was to be done by him, in order to the procuring this favour. - -A mediator, in general, is one who interposes between two parties that -are at variance, in order to make peace; and this he does, either by -endeavouring to persuade the party offended to lay aside his resentment, -and forgive the injury, which is a less proper sense of the word; or -else by making an overture of satisfaction, as an inducement hereunto. -In the former sense it would have been an affront to the divine Majesty, -and an injury to his justice, for any one to desire that God should be -reconciled, without a satisfaction given; in the latter, we are to -understand the word _Mediator_, when applied to Christ, in this answer. -He is not therefore herein to be considered barely as a Mediator of -intercession, as pleading that God would remit the debt, out of his mere -sovereignty or grace; but as a Mediator of satisfaction, or a Surety, -entering into an obligation to answer all the demands of justice. In -this respect, he is the Mediator of the covenant; whereas, when he is -sent, by God, to reveal, or make known the blessings thereof to man, he -is styled, _The Messenger of the covenant_, Mal. iii. 1. It was possible -for a mere creature to perform the work of a mediator, in this lower, -and less proper sense of the word; or, provided satisfaction were given -to the justice of God, to intercede with him for the sinner, or intreat -him to turn away from the fierceness of his wrath, which sin deserved, -in which sense Moses is styled a _mediator_, and in no other[97]; so -some understand that text, as spoken of him, when the apostle says, Gal. -iii. 19. of the law, that _it was ordained by angels, in the hand of a -mediator_[98]; and, agreeably hereunto, Moses says, _I stood between the -Lord and you at that time, to shew you the word of the Lord; for, you -were afraid, by reason of the fire_, Deut. v. 5. and elsewhere, after -Israel had sinned, in worshipping the golden calf, he says, _You have -sinned a great sin, and now I will go up unto the Lord: peradventure, I -shall make an atonement for your sin_, Exod. xxxii. 30. not that he was -to be accounted a mediator of satisfaction, for the atonement he hoped -to make, was by entreaty, or humble supplication, that God would not -destroy them, as they had deserved. This I call a less proper sense of -the word _Mediator_; whereas, in this answer, Christ is styled a -Mediator, in the same sense in which he was a Redeemer, or Surety, for -man, or made a proper atonement to procure reconciliation between God -and man by his blood, of which more will be considered, when we speak -concerning Christ’s priestly office. - -III. It is a very great instance of grace, that God should admit of a -Mediator, who might have exacted the debt of us in our own persons; and, -we being unable to pay it, might have punished us with everlasting -destruction. That he was not obliged to admit of a Mediator, will -appear, if we consider the nature of the debt due from us, who were -obliged to perform perfect obedience, or else to suffer punishment; and -therefore he might have refused to have allowed of this to be performed -by another, in our stead: in this case, it is not like as when pecuniary -debts are paid, which cannot be refused by the creditor, though paid by -one that is surety for the debtor. But, since this will be more -particularly considered, when we speak concerning the satisfaction which -Christ gave to the justice of God, as our great High-Priest, all that we -shall add, concerning it, at present, is, that it was an instance of -that grace, which was displayed in the covenant, in which Christ is -considered as a Mediator of satisfaction. - -IV. The grace of God farther appears, in that he not only admitted of a -Mediator, but provided one. It was impossible for fallen man to find out -any one that would so much as plead his cause, or speak a word in his -behalf, till satisfaction were first given; and no mere creature could -pay unto God a ransom that was worthy of his acceptance, or available, -to answer the end designed thereby. If the best of creatures had -undertaken the work, it would have miscarried in his hands: How -deplorable and hopeless then must the condition of fallen man for ever -have been, if God had not found out the expedient himself to bring about -our redemption! this was a blessing unthought of, unasked for by him. I -will not deny but that man might have some ideas of the divinity and -glory of the second Person in the Godhead, as the doctrine of the -Trinity was revealed to him, while in a state of innocency, as it was -necessary that it should be, in order to his worshipping of each of the -divine Persons, and I doubt not but he retained some ideas hereof when -fallen. But it may be questioned, whether he knew that it was possible -for the Son of God to be incarnate; or suppose, for argument-sake, we -allow that he had some idea of the possibility thereof; yet he could -never have known that he was willing to submit to this astonishing -instance of condescension, and thereby to put himself in the sinner’s -room, that he might procure that redemption that was necessary for him. -This mystery of the divine will was hid in God, and therefore could -never have been known by him without revelation, and consequently would -not have afforded him any matter of relief in his deplorable state. How -wonderful therefore was the grace of God, that he should find out this -expedient, and lay help on one that is mighty, or provide one to do that -for him, which none else could have done! - -And to this we may add, that it was no less an instance of divine grace, -that God the Son should consent to perform this work for him: his -undertaking it, was without the least force or compulsion; for that -would have been inconsistent with his consenting to become a Surety for -us, and, as such, to suffer in our room and stead, since all punishment -must either be deserved by him, that bears it, or else voluntarily -submitted to: The former of these can by no means be said of Christ; for -a personal desert of punishment is inconsistent with his spotless -purity, and would have rendered the price, laid down by him for our -redemption, invalid; therefore he voluntarily condescended to engage in -this work. He gave his life a ransom for many; and this is considered as -a peculiar display of grace in him, as the apostle expresses it, _Ye -know the grace of our Lord Jesus Christ, that though he was rich, yet, -for your sakes, he became poor, that ye, through his poverty, might be -rich_, 2 Cor. viii. 9. - -V. This Mediator being provided for man, without his desert or -expectation, we proceed to consider him as offered to him, and, together -with him, life and salvation. This is the great design of the gospel, to -discover, or make an overture hereof to him; without this, the gospel -could not be preached, nor a visible publication made of the grace of -the covenant contained herein: but, since the overture of grace, or the -call of God to accept of, and embrace Christ, as offered in the gospel, -is more particularly considered under a following answer[99], we shall -reserve the farther consideration of this matter to it. - -VI. It is farther said, in this answer, that the grace of God is -manifested in the second covenant, in his requiring faith, as the -condition to interest believers in Christ. This expression may be -allowed of, or excepted against, according to the method taken to -explain it, which we shall endeavour to do, and therein shew in what -sense we deny the covenant of grace to be conditional; and then enquire, -whether there be not another sense, agreeable to the divine perfections, -in which these words may be understood, and other expressions, of the -like nature, frequently used by divines, in which faith is styled a -condition thereof; and accordingly we shall enquire, - -1. What we are to understand by a person’s having an interest in Christ. -This implies our having a right to claim him, as our Mediator, Surety, -Advocate, and Saviour, and with him all those spiritual blessings, which -are purchased and applied by him to those whom he has redeemed; so that -such an one may say, upon good grounds, Christ is mine, together with -_all spiritual blessings in heavenly things in him_. - -Here let it be considered, that it is one thing to say, that Christ is -the Redeemer and Saviour of man, or, in particular, of his elect, who -are given to him for this end; and another thing for a person to say, he -is my Redeemer or Saviour: the former of these is a truth, founded in -scripture-revelation; and accordingly every one may say, as Moses -expresses it, _Yea, he loved the people_, Deut. xxxiii. 3. or his -peculiar chosen people; or, as the apostle says, _Christ loved the -church, and gave himself for it_, Eph. v. 25. But he, who has an -interest in Christ, has a right to claim him, as his Saviour, and -therefore may say, with the apostle, _He loved me, and gave himself for -me_, Gal. ii. 20. This I rather choose to express, by a believer’s -having a right to claim him as his Saviour, than his being actually -enabled so to do, inasmuch as many have an interest in Christ, who are -destitute of that assurance, which would give them a comfortable sense -thereof in their own souls. - -2. We are now to consider how faith is said to be required, as the -condition to interest us in Christ; or how far this expression may be -qualified and explained, without asserting any thing derogatory to the -glory of God, or the grace of the covenant. The word _condition_, though -often used when we speak of contracts between man and man, as an -essential ingredient therein, is not so plainly contained in those -explications of the covenant of grace, which we have in scripture; and, -whenever we use it, with a particular application thereunto, we must -understand it in such a sense, as is agreeable to the divine -perfections. Therefore, that we may compare these two senses of the word -_condition_ together, in order to our determining how far it may be -used, or laid aside, in explaining this doctrine, let us consider, - -(1.) That in human covenants, in which things are promised on certain -conditions, these conditions are supposed to be possible to be -performed, otherwise the promise, depending thereon, is rendered void, -and it contains no other than a virtual denial to make it good. Thus the -king of Israel did not, at first, understand the message sent him by the -king of Syria, requiring of him to heal Naaman of his leprosy, as a -condition of peace and friendship between them; and the inference he -makes from it was, that he had a design to seek a quarrel against him; -and his reasoning would have been just, had it been intended in this -sense, since the condition was not in his own power. Moreover, if a -master should tell his servant, that he would give him a reward, in case -he would perform the work of ten days in one, he would conclude nothing -else from it, but that he was resolved not to give him any thing. Now, -to apply this to our present purpose, we must consider whether faith, -when it is a condition of the covenant of grace, be in our own power or -no. There are some external acts thereof, indeed, which are so; but -these are too low to be deemed conditions of salvation, or of the -blessings of the covenant of grace; and as for those acts which are -supernatural, or the effects of the exceeding greatness of the power of -God, though they are inseparably connected with salvation, yet they are -not in our power; so as that we may conclude, that they are proposed as -conditions, in the same sense as those things are said to be, that are -supposed to contain this ingredient in them. - -In this respect, the covenant of grace, as to the conditionality of it, -differs from the covenant of innocency, in which perfect obedience, -which was the condition thereof, was so far in man’s power, that he -could have performed it, without the superadded assistance of divine -grace: but when, on the other hand, perfect obedience is considered, as -a condition of fallen man’s _entering into life_, in which sense our -Saviour’s reply to the young man’s question, in Matt. xix. 17. is -understood by many, this is a plain intimation that eternal life is not -to be obtained this way, inasmuch as the condition is impossible. - -(2.) When conditions are insisted on, in human covenants, it is -generally supposed, that though it be possible for the person, that -enjoins them, to assist, and enable him, who is under this obligation, -to perform them, yet he will not give him that assistance; for, if he -does, the contract can hardly be reckoned conditional, but absolute: -thus if a creditor should tell an insolvent debtor, that he will -discharge him, provided he pays the debt, and, at the same time, gives -him to understand that he will supply him with a sum of money, that -shall enable him to do it, this is altogether the same as though he had -discharged him, without any conditional demand of payment. This I cannot -but mention, because there are some persons, who speak of faith, as a -condition of the covenant of grace, and, at the same time, take it for -granted, that it is not in our own power to perform it: nevertheless, -since God has promised that he will work it in us, they conclude it to -be conditional; whereas such a promise as this would render the covenant -absolute, or, at least, not conditional, in the same sense, in which -human covenants are, and only infer what we do not deny, that there is a -necessary connexion between that grace, which God will enable us to -perform, and salvation, which he has promised in this covenant. - -(3.) When any thing is promised to another, on condition that he do what -is enjoined on him, it is generally supposed that it is a dubious and -uncertain matter whether this condition shall be fulfilled, and the -promise take place; or, as I may express it, every condition contains -not a necessary, but an uncertain connexion between the promised -advantage, and the duty enjoined, and that for this reason, because all -human covenants depend on the power and will of men, who are under -conditional engagements to perform what is demanded therein; and these -are supposed to be mutable and defective, and, as far as they are so, -the performance of the condition may be reckoned dubious; and he that -made the promise is liable to the same uncertainty, whether he shall -make it good or no. This will hardly be denied, by those who defend the -other side of the question, who, in explaining the nature of human -liberty, generally suppose, that every one, who acts freely, might do -the contrary; therefore they must, from hence, conclude, that, if the -performing the conditions of a covenant be the result of man’s free -will, it is possible for him not to perform them, and therefore it must -be a matter of uncertainty, whether a person, who promises a reward upon -the performance of these conditions, will confer it or no. But, however -this may be applied to human covenants, we are not to suppose that -faith, or any other grace, is, in this respect, a condition of the -covenant of grace, as though God’s conferring the blessings promised -therein were dependent on the will of man, as determining itself to the -exercise of these graces; in this respect, we cannot but deny the -covenant of grace to be conditional. - -(4.) If we take an estimate of the worth and value of a condition -enjoined, the advantages that he, who enjoins it, expects to receive -from it, or the reference that the performance thereof has to the -procuring the blessing promised, in which case the person, who has -fulfilled it, may be said to merit, or have whereof to glory in himself, -as to what concerns the part he has performed therein: this must not be -applied to any transaction between God and man, and therefore is wholly -to be excluded from those ideas, which are contained in the word -_condition_, when applied to the covenant of grace, as will be allowed -by most, who do not give into the Popish doctrine of the merit of good -works. Concerning the worth and value of faith, and all other graces, I -would not be thought, in the least, to depreciate or divest them of that -excellency, which they have, above all other effects of God’s power and -blessings of providence; whereas certainly we ought to bless God for -them, or glory in him, as the Author of them: but that which we would -fence against in this matter, is nothing more than what our Saviour -does, when he says, _When ye shall have done all those things which are -commanded you, say, We are unprofitable servants_, Luke xvii. 10. And I -would not have any one suppose, that whatever condition is performed by -us, has such a value put on it, as that eternal life is hereupon due to -us, in a way of debt, which would make way for boasting. It is true, the -conditions which Christ performed in that branch of the covenant, which -more immediately respected himself, which some call the covenant of -redemption, were properly meritorious, and the blessings he purchased -thereby were given him in a way of debt, and not as an undeserved -favour: but, if we suppose that there is the same reference of faith, or -any other grace acted by us, to that salvation, which we expect, we turn -the covenant of grace into a covenant of works, and resolve that into -ourselves which is due to God alone. - -But since many excellent divines have asserted faith to be a condition -of the covenant of grace, who do not understand the word _condition_, -either as containing in it any thing dubious or uncertain on the one -hand, or meritorious on the other; and probably they choose to express -themselves so, in compliance with custom, and to explain away the common -ideas of the word _condition_, as applied to human covenants, rather -than altogether to lay it aside; and, it may be, they do this, lest they -should be thought to deny the necessary connexion between faith and -salvation: I shall therefore, for the same reason, conclude this head -with the following propositions, whereby our not using the word -_condition_, may be vindicated, from any just exception; or, our using -of it may not appear to be inconsistent with the divine perfections, or -the grace of this covenant. Therefore, - -_1st_, We shall lay down this as an undoubted truth, the denial whereof -would be subversive of all religion, that faith, and all other graces, -are required by God, and our obligation thereunto is indispensible; -whether it be reckoned a condition of the covenant or no, it is no less -a duty.[100] It is true, there are some who distinguish between the -obligation of a law, and that of a covenant; the former of which depends -on an express command; the latter is the result of some blessings -promised or conferred, which has in it the obligation of a law, but not -the formal nature of it; and therefore they conclude, that we are -commanded by God, as a Lawgiver, to believe and repent, but that it is -more proper to say, we are rather engaged by him, as a covenant-God, -than commanded to exercise these graces: but this dispute is rather -about the propriety of words, than the main substance of the doctrine -itself; and therefore I shall enter no farther into this critical -enquiry, but content myself with the general assertion, that faith, and -all other graces are necessary duties; without which, _it is impossible -to please God_, to use the apostle’s expression, Heb. xi. 6. or to have -any right to the character of Christians. - -_2dly_, Faith, and all other graces, are to be also considered as -blessings, promised in the covenant of grace. This appears from those -scriptures that speak of them as _the gifts of God_, Eph. ii. 8. -purchased by the blood of Christ, and so founded on _his righteousness_, -2 Pet. i. 1. and wrought in us by his Spirit, and the _exceeding -greatness of his power_, Eph. i. 19. and as discriminating blessings, -which all are not partakers of, as the apostle says, _All men have not -faith_, 2 Thess. iii. 2. - -This may be farther argued, from what Christ undertook to purchase for, -and apply to his people, as their federal Head; so that, in pursuance -hereof, all spiritual blessings in heavenly things, are bestowed on -them, in him; and hereby the covenant is made good to them, as God is -said, _together with Christ, to give them all things_, Rom. viii. 32. -First, Christ is given for a covenant of his people, and then, upon his -fulfilling what he undertook to procure for them, all that grace, which -is treasured up in him, is applied to them; therefore faith, and other -concomitant graces, are covenant-blessings. - -_3dly_, There is a certain connexion between faith, with other -concomitant graces, and salvation. But this having been considered -elsewhere, together with the sense of those scriptures, that seem to be -laid down in a conditional form, from whence the arguments, to prove the -conditionality of the covenant of grace, are generally taken;[101] all -that we shall add, at present, is, that since, in this eternal covenant -between the Father and the Son, it was agreed, established, and, on our -Saviour’s part, undertaken, that the elect should be not only redeemed, -but sanctified, and enabled to exercise all grace, before they are -brought to glory, this is made good to them in this covenant; and -therefore, as the consequence of Christ’s purchase, faith, and all other -graces, are wrought in the soul, which afterwards, in receiving the end -of faith, is brought to eternal salvation; so that we may as well -separate Christ’s undertaking to redeem his people from their attaining -salvation, as we can his applying those graces which accompany it. - -However, when we speak of these graces, as connected with salvation, we -must not conclude that they are the cause thereof. Though we are saved -in a way of believing, we are not saved for our faith; and therefore I -cannot but approve of what is observed by many divines, who treat of -this subject, that these graces are the way to heaven, though Christ’s -righteousness be the cause of our coming there.[102] I am sensible there -are some who express their dislike of some of the most unexceptionable -modes of speaking, if not altogether agreeable to those which they make -use of, who can hardly approve of any one’s asserting, that faith, and -other graces, are the way to salvation; partly, because they are the -beginning of salvation, and principally, because Christ styles himself, -_The Way_, John xiv. 6. But to this it may be replied, that though grace -be glory begun, yet it may as truly be said to be the way to complete -salvation, as the traveller’s setting out, and going forward on his -journey, is the way to the end thereof, without which it can never be -attained; and, though Christ be the way to salvation, as every thing -that tends to fit us for, and bring us to it, is founded on what he did -for us, as Mediator; yet this does not, in the least, overthrow the -connexion of grace with glory, in the method in which he brings his -people to it, by first working faith, and all other graces in them, -before the work is brought to perfection, or the top-stone thereof is -laid. - -_4thly_, If we assert more than this, namely, that faith is a condition -of the covenant of grace, or, as it is expressed in this answer, a -condition to interest believers in Christ, we must distinguish between -God’s bestowing the blessings of the covenant of grace, pursuant to his -secret will, or his eternal purpose; and our having a visible ground, or -reason, to claim an interest in them; the former of these cannot be -supposed to be conditional, without making God dependent on our act; the -latter may, and, I think, ought to be deemed so. Thus faith is a -condition, or an internal qualification, without which no one has a -warrant to conclude his interest in, or lay claim to the saving -blessings of the covenant of grace, so that when it is said to be a -condition to interest believers in Christ, in this answer, we are to -understand it, as that which evinces our claim to him, or gives us -ground to conclude, that we are redeemed by him, and to expect that he -will bestow upon us complete salvation. To deny this, would be to -suppose, that an unbeliever has a warrant to conclude that Christ loved -and gave himself for him, or that he shall be saved by him; which is a -doctrine that I cannot but oppose with the greatest detestation, as what -contains in it an unwarrantable presumption, and leads to -licentiousness, which, I hope, nothing, that has been said on this -subject, has the least tendency to do. Thus we have considered how faith -may be said to be a condition of our laying claim to an interest in -Christ; we proceed, - -VII. To consider how the grace of God is glorified, in his having -ordained, that we should apprehend or discern our interest in Christ, -and the blessings of the covenant, by faith. Of all other graces, faith -is that which has the greatest tendency to discover to the soul its own -vileness, and nothingness; and, indeed, every thing that we behold in -Christ its object, has a tendency to abase us in our own sight. Do we, -by faith, behold Christ’s fulness? This has a tendency to humble us, -under a sense of our own emptiness. Do we look on Christ as the Fountain -of all righteousness and strength? This leads us to see that we are -destitute hereof in ourselves; so that, as faith beholds all that we -have, or hope for, as being founded on, and derived from Christ, and -gives us hereupon the greatest sense of our own unworthiness, this is in -its own nature adapted to advance the grace of God; and therefore God, -in taking this method to apply the blessings of the covenant, requiring -faith, as an instrument, hereof, ordained the best expedient, to -illustrate, and set forth his own grace as displayed therein. But since -it is a very difficult matter to believe, as this grace of faith is the -gift and effect of the power of God, we are now to consider, - -VIII. That the grace of the covenant is farther manifested, in that God -has promised, and pursuant thereunto, gives his Holy Spirit to work -faith, and all other graces that are connected with, or flow from it. -That we have in the covenant of grace a promise of the Holy Spirit, to -work in us, that grace which God requires, is very evident; for he says, -_I will pour upon the house of David, and upon the inhabitants of -Jerusalem, the Spirit of grace, and of supplications_, Zech. xii. 10. -and elsewhere, God promises _to pour his Spirit upon their seed, and his -blessings upon their offspring_, Isa. xliv. 3. and this is farther set -forth, in a metaphorical way, when he promises _to sprinkle clean water_ -on his people, and that _he would cleanse them from all their -filthiness, and from all their idols, and give them a new heart, and put -a new spirit within them, and take away the stony heart out of their -flesh, and give them an heart of flesh_, and all this is said to be done -by _his Spirit_, which he promised _to put within them_, Ezek. xxxvi. -25-27. And more particularly, the Spirit, as working faith in the hearts -of believers, is called, for that reason, _The Spirit of faith_, 2 Cor. -iv. 13. and all other graces are called, _The fruit of the Spirit_, Gal. -v. 22, 23. so that they are from the Spirit, as the Author of all grace, -and they proceed from faith, as one grace tends to excite another: thus -the heart is said _to be purified by faith_, Acts xv. 9. which is said -also _to work by love_, Gal. v. 6. and hereby we are enabled _to -overcome the world_; and this produces all holy obedience, which is -called, _The obedience of faith_, Rom. xvi. 26. Thus concerning the -Spirit’s working faith and all other graces. - -Again, it is farther added, that the truth and sincerity of faith is -evidenced as well as the grace of faith wrought by the Spirit; and this -is also a blessing promised in the covenant of grace. Hereby we are -enabled to discern our interest in Christ, and our right to all the -blessings that accompany salvation; in which respect, the _secret of the -Lord is with them that fear him, and he shews them his covenant_, Psal. -xxv. 14. He not only discovers to them that there is such a dispensation -of grace in general, but that they have a right to the blessings -promised therein, and accordingly _seals them unto the day of -redemption_, Eph. iv. 30. and hereby they are enabled to walk -comfortably, as knowing in whom they have believed, and, are induced to -the greatest thankfulness, as those, who are under the highest -obligations to God, who promises and bestows these, and all other -blessings, whereby his grace is abundantly manifested, in this covenant. - -Footnote 97: - - _Such an one is more properly called Internuncius, than Mediator._ - -Footnote 98: - - _Vid. Bez. and Whitby in loc._ - -Footnote 99: - - _See Quest._ lxvii. - -Footnote 100: - - “The law of God itself requires no creature to love him, or obey him, - beyond his _strength_, or with more than all the powers which he - possesses. If the inability of sinners to believe in Christ, or to do - things spiritually good, were of this nature, it would undoubtedly - form an excuse in their favour; and it must be as absurd to exhort - them to such duties, as to exhort the blind to look, the deaf to hear, - or the dead to walk. But the inability of sinners is not such as to - induce the Judge of all the earth, (who cannot do other than right) to - abate in his requirements. It is a fact that he does require them, and - that without paying any regard to their inability, _to love him_, and - _to fear him_, and _to do all his commandments always_. _The blind_ - are admonished _to look, the deaf to hear_, and _the dead to arise_. - Isa. xlii. 18. Ephes. v. 14. If there were no other proof than what is - afforded by this single fact, it ought to satisfy us that the - blindness, deafness, and death of sinners, to that which is - spiritually good, is of a different nature from that which furnishes - an excuse. This however is not the only ground of proof. The thing - speaks for itself. There is an essential difference between an - inability which is independent of the inclination, and one that is - owing to nothing else. It is equally impossible, no doubt, for any - person to do that which he has no mind to do, as to perform that which - surpasses his natural powers; and hence it is that the same terms are - used in the one case as in the other. Those who were under the - dominion of envy and malignity, COULD NOT _speak peaceably_; and those - who have _eyes full of adultery_, CANNOT _cease from sin_. Hence also - the following language—_How_ CAN _ye, being evil, speak good - things?—The natural man receiveth not the things of the Spirit of God, - neither_ CAN _he know them—The carnal mind is enmity against God; and - is not subject to the law of God, neither indeed_ CAN _be—They that - are in the flesh_ CANNOT _please God—No man_ CAN _come to me, except - the Father who sent me draw him._—It is also true, that many have - affected to treat the distinction between natural and moral inability - as more curious than solid. ‘If we be unable, say they, we are unable. - As to the nature of the inability, it is a matter of no account. Such - distinctions are perplexing to plain Christians, and beyond their - capacity.’ But surely the plainest and weakest Christian in reading - his bible, if he pay any regard to what he reads, must perceive a - manifest difference between the blindness of Bartimeus, who was - ardently desirous that _he might receive his sight_, and that of the - unbelieving Jews, who _closed their eyes, lest they should see, and be - converted, and healed_; Mark x. 51. Matt. xii. 15. and between the - want of the natural sense of hearing, and the state of those _who have - ears, but hear not_. - - “So far as my observation extends, those persons who affect to treat - this distinction as a matter of mere curious speculation, are as ready - to make use of it as other people where their own interest is - concerned. If they be accused of injuring their fellow-creatures, and - can allege that what they did was not _knowingly_, or of _design_, I - believe they never fail to do so: or when charged with neglecting - their duty to a parent, or a master; if they can say in truth that - they were _unable_ to do it at the time, _let their will have been - ever so good_, they are never known to omit the plea: and should such - a master or parent reply by suggesting that their want of ability - arose from want of _inclination_, they would very easily understand it - to be the language of reproach, and be very earnest to maintain the - contrary. You never hear a person, in such circumstances, reason as he - does in religion. He does not say, ‘If I be unable, I am unable; it is - of no account whether it be of this kind or that:’ but labours with - all his might to establish the difference. Now if the subject be so - clearly understood and acted upon where interest is concerned, and - never appears difficult but in religion, it is but too manifest where - the difficulty lies. If by fixing the guilt of our conduct upon our - father Adam, we can sit comfortably in our nest; we shall be very - averse to a sentiment that tends to disturb our repose, by planting a - thorn in it. - - “It is sometimes objected, that the inability of sinners to believe in - Christ, is not the effect of their depravity; for that Adam himself in - his purest state was only a _natural man_, and had no power to perform - spiritual duties. But this objection belongs to another topic, and - has, I hope, been already answered. To this, however, it may be - added—_The natural man who receiveth not the things of the Spirit of - God_, (1 Cor. ii. 14.) is not a man possessed of the holy image of - God, as was Adam, but of mere natural accomplishments; as were the - _wise men of the world_, the philosophers of Greece and Rome, to whom - the things of God were _foolishness_. Moreover, if the inability of - sinners to perform spiritual duties, were of the kind alleged in the - objection, they must be equally unable to commit the opposite sins. He - that from the constitution of his nature is absolutely unable to - understand, or believe, or love a certain kind of truth, must of - necessity be alike unable to _shut his eyes_ against it, to - disbelieve, to reject, or to hate it. But it is manifest that all men - are capable of the latter; it must therefore follow, that nothing but - the depravity of their hearts renders them incapable of the former. - - “Some writers, as hath been already observed, have allowed that - sinners are the subjects of an inability which arises from their - depravity; but they still contend that this is not _all_; but that - they are both _naturally_ and _morally_ unable to believe in Christ; - and this they think agreeable to the scriptures, which represent them - as both _unable_ and _unwilling_ to come to him for life. But these - two kinds of inability cannot consist with each other, so as both to - exist in the same subject, and towards the same thing. A moral - inability supposes a natural ability. He who never in any state was - possessed of the power of seeing, cannot be said to _shut his eyes_ - against the light. If the Jews had not been possessed of natural - powers, equal to the knowledge of Christ’s doctrine, there had been no - justice in that cutting question and answer, _Why do ye not understand - my speech? Because ye_ CANNOT _hear my word_. A total physical - inability must of necessity supersede a moral one. To suppose, - therefore, that the phrase, _No man_ CAN _come to me_, is meant to - describe the former; and, YE WILL NOT _come to me that ye may have - life_, the latter; is to suppose that our Saviour taught what is - self-contradictory. - - “Some have supposed that in ascribing physical or natural power to - men, we deny their _natural depravity_. Through the poverty of - language, words are obliged to be used in different senses. When we - speak of men as _by nature_ depraved, we do not mean to convey the - idea of sin being an essential part of human nature, or of the - constitution of man as man: our meaning is, that it is not a mere - effect of education and example; but is from his very birth so - interwoven through all his powers, so ingrained, as it were, in his - very soul, as to grow up with him, and become natural to him. - - “On the other hand, when the term _natural_ is used as opposed to - _moral_, and applied to the powers of the soul, it is designed to - express those faculties which are strictly a part of our nature as - men, and which are necessary to our being accountable creatures. By - confounding these ideas we may be always disputing, and bring nothing - to an issue. - - “Finally, It is sometimes suggested, that to ascribe natural ability - to sinners to perform things spiritually good, is to nourish their - self-sufficiency; and that to represent their inability as only - _moral_, is to suppose that it is not insuperable, but may after all - be overcome by efforts of their own. But surely it is not necessary, - in order to destroy a spirit of self-sufficiency, to deny that we are - men, and accountable creatures; which is all that natural ability - supposes. If any person imagine it possible, of his own accord to - chuse that to which he is utterly averse, let him make the trial. - - “Some have alleged, that ‘natural power is only sufficient to perform - natural things; and that spiritual power is required to the - performance of spiritual things.’ But this statement is far from - accurate. Natural power is as necessary to the performance of - spiritual, as of natural things: we must possess the powers of men in - order to perform the duties of good men. And as to spiritual power, - or, which is the same thing, a right state of mind, it is not properly - a faculty of the soul, but a quality which it possesses: and which - though it be essential to the _actual performance_ of spiritual - obedience, yet is not necessary to our being under _obligation_ to - perform it.” FULLER. - -Footnote 101: - - _See Vol. 1. page 479, 480._ - -Footnote 102: - - _The former of these is generally styled_, Via ad regnum; _the - latter_, Causa regnandi. - - - - - Quest. XXXIII., XXXIV., XXXV. - - - QUEST. XXXIII. _Was the covenant of grace always administered after - one and the same manner?_ - - ANSW. The covenant of grace was not always administered after the - same manner; but the administrations of it, under the Old Testament, - were different from those under the New. - - QUEST. XXXIV. _How was the covenant of grace administered under the - Old Testament._ - - ANSW. The covenant of grace was administered under the Old - Testament, by promises, prophecies, sacrifices, circumcision, the - passover, and other types and ordinances, which did all fore-signify - Christ then to come, and were, for that time, sufficient to build up - the elect in faith in the promised Messiah, by whom they then had - full remission of sin, and eternal salvation. - - QUEST. XXXV. _How is the covenant of grace administered under the - New Testament?_ - - ANSW. Under the New Testament, when Christ the substance was - exhibited the same covenant of grace was, and still is, to be - administered in the preaching of the word; and the administration of - the sacraments of Baptism, and the Lord’s Supper, in which, grace - and salvation is held forth in more fulness, evidence, and efficacy, - to all nations. - -Having considered the nature of the covenant, in which God has promised -salvation to his people, and how his grace is manifested therein, we -proceed to speak concerning the various dispensations thereof, or the -way in which God has been pleased, from time to time, to discover and -apply the blessings contained in it, for the encouragement of his people -to hope for salvation. This he has done, _at sundry times, and in divers -manners_, Heb. i. 1. the first method of administration was before -Christ’s incarnation; the other, in all succeeding ages, to continue to -the end of the world. Accordingly we are led to consider, - -I. How the covenant of grace was administered under the Old Testament. -As God has always had a church in the world, in the earliest ages -thereof, which has been the seat of his special presence, and been -favoured with the displays of his glory; so he has made known, and -applied to them, the blessings of salvation, or the promises of this -covenant, in which they are contained. How he has done this, is -particularly considered in this answer; in which there is something -supposed, namely, that it was absolutely necessary, for the salvation of -the elect, that God should, some way or other, reveal Christ to them, by -whom they were to obtain remission of sins; for he was to be the object -of their faith, as well as the fountain of their blessedness. This he -could not have been, unless he had taken some methods to lead the world -into the knowledge of his Person, and that work he designed to engage -in, whereby they, who lived before his incarnation, might be encouraged -to look for the benefits which he would procure, by what he was to do -and suffer, in order thereunto. Now, that he has done so, and that the -method which he has taken therein, was sufficient to build up his elect -in the faith of the promised Messiah, is what we are particularly to -consider, and so shall shew, - -1. That God revealed Christ, and the blessings of the covenant of grace, -to his church of old. There were two ways by which he did this; one was -by express words, or an intimation given from heaven, that the Messiah, -the prince of life, should, in the fulness of time, take our nature, and -dwell among us; and that what he was then to be, and do, should be -conducive to the salvation of those who lived before his incarnation, as -much as though he had done this from the beginning of the world: the -other was, by types, or significant ordinances, which are only different -ways of discovering the same important doctrines to them. - -(1.) God revealed Christ then to come to the Old Testament church, by -promises and prophecies; to the end, that though they were not, at that -time, to behold him, as manifested in the flesh, they might take a view -of him by faith, and hereby he might be rendered the object of their -desire and expectation, that when he came, it might be no unlooked-for -event, but the accomplishment of those promises and predictions that -related thereunto: thus God told Abraham, not only that he should be -blessed with a numerous off-spring, but that, _in his seed_, that is, in -the Messiah, who should descend from him, _all the nations of the earth -should he blessed_; he likewise says to Israel, by Moses, _The Lord thy -God will raise up unto thee a Prophet, from among thy brethren, like -unto me; unto him ye shall hearken_, Deut. xviii. 15. and, in following -ages, there were promises and predictions, that gave farther light, -concerning the person and offices, the sufferings and glory of the -Messiah, as it is said, _To him give all the prophets witness_, Acts x. -43. And the prophet Isaiah is so express, in the account he gives of -this matter, that he is styled, by some, the evangelical prophet; what -he says, concerning him, is so particular, as though it had been an -history of what was past, rather than a prophecy of what was to come; -accordingly he foretells, that he should _be born_, or _given_, as a -public blessing to the world, and describes him not only as having _the -government upon his shoulder_, but as having the perfections of the -divine nature, which discover him fit for that important trust, when he -styles him, _Wonderful, Counsellor, the mighty God, the everlasting -Father, the Prince of peace_, Isa. ix. 6. And, as he speaks of his -birth, so he intimates, that he should be _born of a virgin_; chap. vii. -14. and he describes him, in chap. liii. as condescending to bear our -sins, as standing in our room and stead, designing hereby to make -atonement for them; he speaks of him, as _brought like a lamb to the -slaughter_, and _cut off out of the land of the living, making his grave -with the wicked, and with the rich in his death_, and after this, that -_he should prolong his days_, and that the consequence hereof should be -glorious to himself, and of the highest advantage to his people: and he -describes him elsewhere, chap. lxiii. 1, &c. in a most elegant manner as -one triumphing over conquered enemies; _travelling_, or pursuing his -victories, _in the greatness of his strength_, and making it appear that -he is _mighty to save_. - -Another prophet speaks of him as _a Branch_ that should grow out of the -root or stock of David, when it was almost dead and dry, and that he -should set up a more glorious throne, and exercise a government over his -people in a spiritual way, Jer. xxiii. 5, 6. And the prophet Micah gives -us an account of the very place of his birth, and speaks of Bethlehem, -as rendered famous and renowned by his being born therein, _who should -be a ruler in Israel_, though otherwise it was _little among the -thousands of Judah_, Micah v. 2. Another prophet signifies his coming at -that time, when God would _shake all nations_, that is, fill the world -with civil commotions, and cause it to feel the sad effects of those -wars, whereby the kingdoms of the world had been dis-jointed, and many -of them broken in pieces, that then _the desire of all nations should -come, and fill his house_, to wit, the second temple, _with glory_, Hag. -ii. 7. And the prophet Daniel speaks of him as the Messiah, or Christ, -the character by which he was most known, when he was here on earth, and -gives a chronological account of the time when he should come, and _be -cut off, though not for himself_, and hereby _confirm the covenant_, and -at the same time, _cause the sacrifice and oblation_, that is, the -ordinances of the ceremonial law, _to cease_, and so make way for -another dispensation of the covenant, to wit, that which we are under, -which was to succeed in the room thereof. - -(2.) The covenant of grace was also administered by the various types -and ordinances of the ceremonial law, which were all significant signs -of that grace, that should be displayed in the gospel, which was to be -obtained by Christ. Many of these types and ordinances were instituted -before the whole body of the ceremonial law was given from mount Sinai. -The first we read of was that of sacrifices, which were offered in the -first ages of the world, whereby they had an early intimation given them -of the blood of the covenant, which should be shed to expiate sin. And, -after this, circumcision was instituted, first given to Abraham, as a -visible mark, or token, of the covenant, immediately before the birth of -Isaac, the promised seed, at that time, when God was pleased to enter -into covenant with him, Gen. xvii. 9, 10. and this ordinance was -continued in the church, throughout all the generations thereof, till -our Saviour’s time, and is explained by the apostle, as a sign, or _seal -of the righteousness of faith_, Rom. iv. 11. - -Another type was the passover, which was first instituted in -commemoration of Israel’s departure out of Egypt, which had in it many -significant rites and ceremonies, whereby our redemption, by Christ, was -set forth; upon which occasion, the apostle calls him _our Passover, who -is sacrificed for us_, 1 Cor. v. 7. and in allusion hereunto, he is -styled, _The Lamb of God, which taketh away the sin of the world_, John -i. 29. - -There were many other ceremonial ordinances, or types, which God gave to -the Jewish nation, which were significant representations of the grace -that was to be displayed in the gospel, or, as it is expressed in this -answer, they fore-signified Christ then to come, which contained as the -apostle expresses it, _A shadow of good things to come_, Heb. x. 1. so -that they all pointed at the grace of the covenant, or the -accomplishment of what was to be performed by Christ, after his -incarnation: but this will be more particularly considered, when we -speak of the ceremonial law, as distinguished from the moral, under a -following answer[103]. Therefore, at present, we shall only consider the -types in general, and their reference to the grace of the covenant, -whereby the Old Testament church were led into the knowledge of the -Messiah then to come, together with what he was to do and suffer, to -purchase and apply the blessings of this covenant to his people. And -here we shall shew, - -_1st_, That there were typical ordinances under the ceremonial law. This -we are obliged to maintain, against those who have advanced several -things relating to the origin of the ceremonial law, which tend very -much to divest it of its spirituality and glory[104], when they assert, -that all the rites and ordinances thereof were derived from the -Egyptians; and that they were first observed by them, before known and -received by the church; and that the reason why God accommodated his law -thereunto, was because he knew how tenacious they were of that religion -in which that generation had been trained up in Egypt, and how difficult -it would be for them wholly to lay it aside, and to give into another -way of worship, which was altogether foreign to it: nevertheless, they -say that he cut off, or separated from it, every thing that was -idolatrous, and adapted other things to that mode of worship, which he -thought most conducive to his glory. But though he commanded his people, -when they left Egypt, to borrow vessels of silver and gold, to be used -in that service they were to perform in the wilderness; yet far be it -from us to suppose, that God, in ordaining this law, borrowed any part -of it from them. It is true, there were rites of worship used by the -Egyptians, and other nations, which had some affinity with the divine -law, and were received by them in common with other heathen nations, by -tradition, from the church, in former ages; and it cannot be denied, but -that the Israelites sometimes corrupted the worship of God, by -introducing some things into it, which were practised by neighbouring -nations: but God gave no countenance to this matter, by accommodating -his law to theirs. But since this has been purposely and largely -insisted on, with much learning and judgment, by others[105], I shall -pass it over. - -There are others, who make farther advances on this subject, tending to -overthrow that which appears to be the main design of the ceremonial -law, together with the spiritual meaning of it; these not only conclude, -that the main end of God’s giving it to the Jews, was because it was -necessary that there should be some form of worship erected, otherwise -they would have invented one of their own, or practised that which they -had received from the Egyptians; and the more pompous and ceremonious -this form was, and especially the nearer it came to that of neighbouring -nations, it would more readily be received and complied with: but, that -there was no design herein to typify, or shadow forth Christ, or the -blessings of the covenant of grace; these therefore, were commanded -duties[106], (whereby the people were to be kept employed,) but not -typical ordinances. But it is very strange that any, who have read some -explications hereof, occasionally mentioned in the Old Testament, and -especially that large comment on the ceremonial law, given by the -apostle, in his epistle to the Hebrews, should embrace this opinion. - -_2dly_, Whatever ordinances were typical, they respected Christ, his -person, offices, the grace of the covenant, and the way of salvation, by -him; therefore I cannot approve of what I occasionally meet with, in -some ancient commentators, and other modern writers, who sometimes speak -of things being typical of other things besides Christ, and what relates -to the work of redemption by him. Thus some speak of those notorious -wicked persons mentioned in scripture, as Cain, Pharaoh, and others, as -though they were types of the devil; and of Antiochus Epiphanes, as a -type of Anti-christ. And others speak of some things as types of -Gospel-ordinances, so they call circumcision a type of baptism, and the -passover of the Lord’s supper; and several writers, amongst the Papists, -suppose, that the bread and wine, that was brought forth by Melchisedek -to Abraham, was a type of the Eucharist, as they call that ordinance. -Others speak of Noah’s being saved in the ark from the deluge, as a type -of baptism, being mis-led herein by a mistaken sense of the word, used -by the apostle, when he says, having spoken before of Noah’s being saved -in the ark, _The like figure whereunto, even baptism, doth also now save -us_, 1 Pet. iii. 21. &c. whereas the meaning of the Greek word[107] is -not that this was a type of baptism, but that it signified, as baptism -also doth, that salvation, which we have by Christ. - -_3dly_, When we consider what was typified by those ordinances, under -the ceremonial law, we must avoid two extremes; namely, that of those -who make more types, than the Holy Ghost designed in scripture; and -others, who will not acknowledge many things to be types, which plainly -appear to be so: the former give too great scope to their wit and fancy, -when they reckon every thing to be a type, that may be adapted to -Christ, and the gospel-state; and accordingly suppose, many persons and -actions done by them to be typical, which it is hard to prove that they -were designed to be, or were looked upon as such by the Old -Testament-church. Thus it would be a difficult matter to prove that -Samson (especially in any other respect than as he was a Nazarite) was a -type of Christ. But, if it could be proved, that the success he -sometimes had in his skirmishes with the Philistines, was a type of -Christ’s victories over his and our enemies; yet it doth not appear, -though some have extended the parallel so far, that his carrying the -door and posts of the gate of Gaza to the top of a hill that is before -Hebron, Judges xvi. 3. signifies Christ’s resurrection. But it is -abominable, when any one supposes, as some have unwarily done, that his -loving a woman in the valley of Sorek, whose name was Delilah, ver. 4. -was a type of Christ’s loving the Gentile church. - -But, because I would not give any occasion to conclude that I have light -thoughts of the performance of some, who have explained many things, -which they call types, in scripture, with a very honest and good design, -to lead the world into the knowledge of several great gospel-truths; I -shall take leave to distinguish between those things, which were plainly -designed, in scripture, to be types, and some other, which, though it -doth not appear that they were looked upon as such by the Old -Testament-church, yet they may be accommodated to illustrate or explain -some doctrines contained in the gospel. If any one call these methods of -illustration, types, because there is some analogy or resemblance -between them and Christ, or the benefits of the covenant, they may -extend their illustrations as far as they please; I will not contend -with them. It is not their saying, that such and such things are -similitudes, by which Christ may be set forth; but their asserting that -these similitudes were designed by God, to be ordinances for the faith -of his church, to lead them into the knowledge of Christ, that I -militate against, when I suppose that some are chargeable with an -extreme, in extending this matter too far, which, it is certain, many -have done. - -But this may give occasion to enquire; when we may determine that a -thing is designed, by God, to be a type of Christ, and the grace of the -covenant? To this I answer, - -(1.) As to what respects persons, or, as it is commonly expressed, -personal types, though I cannot say, that every one, whose life and -actions bear a very great resemblance to some things that are remarkable -in the life of Christ, is a type of him, in any other sense, than, as we -are led, by the analogy, or resemblance of things, to speak of it, in a -way of accommodation or illustration; yet we have some directions given -us, by which we may conclude some persons to be types of Christ; one of -which is, when he is called by their name: thus our Saviour’s being -called David, in several scriptures, Hos. iii. 5. Ezek. xxxiv. 23. and -David’s often speaking in the Person of our Saviour, in several of his -Psalms, seems to intimate, that he was looked upon, by the church in his -day, as a type of Christ. - -Again, Moses seems to imply as much concerning himself, when he speaks -of Christ as _a Prophet, whom the Lord God should raise up from among -their brethren_, and he adds, that he should be _like unto him_, and -consequently typified by him, Deut. xviii. 15. and the apostle seems to -intimate as much, when he compares Moses and Christ together, in point -of faithfulness, that _the one was faithful as a servant_ in God’s -house, the other as _a Son over his own house_, Heb. iii, 2, 5, 6. - -Again, when any remarkable actions, were done by persons mentioned in -scripture, which were allowed to be typical, it follows, from thence, -that the person, who was appointed to be God’s minister in doing them, -was a type of Christ. Thus we may conclude Joshua to have been reckoned, -by Israel, a type of Christ, in leading them into the land of Canaan, -upon the same ground that they had to look upon that land, as a type of -the gospel-rest, which we are brought to by Christ. And, for the same -reason, Solomon might be called a type of Christ, as he built the -temple, which was reckoned, by the Jews, as a type of God’s presence, in -a way of grace with his people; and there are other passages, that might -be referred to in scripture, which farther prove him to be a type of -Christ.[108] - -And nothing is more evident, than that the priests, under the law, who -were ministers in holy things, and the high priest, in a way of -eminency, were types of Christ; they are so considered in the -explication thereof, given in the epistle to the Hebrews; and they -farther appear to be so, inasmuch as the church had sufficient ground to -conclude, that their ministry was typical, or the gifts, or sacrifices -that they offered, were types of what was offered by Christ, for our -redemption. And this leads us, - -(2.) To consider those types, which are called real, or things done, as -being ordinances designed to signify the grace of the covenant. These -were either occasional, or stated; the former whereof were designed for -types, at those times, when the things were performed. But it doth not -appear that they were so afterwards, in succeeding ages; as their -_passing through the red sea_, being _under the cloud_, their _eating -manna_ in the wilderness, and _drinking water_ that came _out of the -rock_. All these things are expressly mentioned, by the apostle, as -types, 1 Cor. x. 1, 3, 4. compared with ver. 11. and we may add thereto -_the brazen serpent_, which was plainly a type of Christ, and, as such, -our Saviour applies it to himself, in John iii. 14. But all these were -occasional types, which were ordinances to the church no longer than the -action was continued. - -Again, there were other things, which seemed to be standing types, or -ordinances, in all successive ages, till Christ the Antitype came, as -circumcision, the passover, sacrifices, and other rites of worship, used -in the temple service; these things being expressly mentioned, in -scripture, as types, we have ground to determine them to be so. Thus -concerning the covenant of grace, as revealed to the church of old. - -2. We are now to consider, that the method which God took in the -administration of the covenant of grace, under the Old Testament, was -sufficient to build up his elect in the faith of the promised Messiah. -There were, indeed, many types given to the church, but these would not -have led them into the knowledge of Christ, and salvation to be obtained -by him, unless God had taken some method to explain them; for they had -not a natural tendency to signify Christ, and the blessings of the -covenant of grace, as words have, according to the common sense thereof, -to make known the ideas they convey: but their signification was, for -the most part, if not altogether, instituted, or annexed to them, by the -divine appointment, and many of them had not the least resemblance, in -themselves, of what they were ordained to signify; therefore it was -necessary that they should be explained. For we may say the same thing -of a type, that is said of a parable, as they are both figurative -representations of some less known ideas, that are designed to be -conveyed thereby; now a parable is styled, by the Psalmist, _A dark -saying_, Psal. lxxviii. 2. and, by the prophet Ezekiel, _A riddle_, -Ezek. xvii. 2. and our Saviour, speaking thereof, in this sense, tells -his disciples, that _unto them it was given to know the mysteries of the -kingdom of God, but to others in parables_, Luke viii. 10. and they are -elsewhere opposed to a plain way of speaking, as when the disciples say, -_Now speakest thou plainly, and speakest no proverb, or parable_, John -xvi. 29. as it is rendered in the margin; so when Nathan reproved David -for his sin, in the matter of Uriah, he first represented it by a -parable, taken from _the rich man’s_ robbing _the poor man_ of his -_ewe-lamb_, which, before he explained the meaning of it, was not -understood by him, 2 Sam. xii. 1-6. But when he told him, _Thou art the -man_ intended hereby, it was as evident to him, as though he had made -use of the most significant words relating to this matter. The same may -be said concerning types under the Old Testament dispensation; they -would have been unintelligible, had there been no explication annexed to -them, whereby the spiritual meaning thereof might be understood. And, if -we consider them as a part of religious worship, we cannot suppose that -that consisted only in some bodily exercises, such as killing of beasts, -sprinkling the blood, &c. for that is no part of religion, any otherwise -than as it refers to, and leads the faith of those, who are engaged -therein, into the knowledge of some things, in which it is more -immediately concerned. - -But this argument having been insisted on elsewhere,[109] and the -necessity of God’s leading his church into the meaning of the ceremonial -law, having been considered and proved, from the divine goodness, and a -brief account having been given of the method which God took to lead -them into it, which tends to obviate any objection that might be made -against it we shall only observe, at present, that as there is a very -clear explication given hereof, in several places in the New Testament, -so there are some expressions used in the Old, which seem to refer to -the spiritual meaning thereof; and, if it be allowed that the church had -then the least intimation given them, either by some hints, contained in -scripture, or by some other methods of revealing it, that there was a -spiritual meaning affixed thereunto, which it is plain there was, then -it will follow, that they might easily, from this direction, have -applied this to particular instances, and have attained a very great -degree of the knowledge of the spiritual meaning of these types and -ordinances. - -That this may farther appear, let it be considered, that they were led -into several doctrines relating to the Messiah, and the offices that he -was to execute as Mediator, by express words, and they must be given up -to a very great degree of judicial blindness, as the Jews are at this -day, if they could not understand thereby many of those great truths, -which relate to the way of salvation by Christ. Now, if they were led -into them, by this more plain method, they might easily accommodate the -typical ordinances thereunto, and accordingly the one would be a key to -the other: thus, when they were told of the Messiah’s _bearing the -iniquity_ of his people, as the prophet Isaiah does, or of _the Lord’s -laying on him the iniquity of us all_, Isa. liii. 4, 6. they might -easily understand that the same thing was signified by some rites used -in sacrificing, as when the priest was to lay his hand on the head of -the sacrifice, before he slew it, and its being, upon this occasion, -said _to bear the iniquity of the congregation_, Lev. iv. 4. compared -with chap. xvi. 21, 22. therefore they could not be at a loss, as to the -spiritual meaning thereof. And, when we read elsewhere such expressions, -as plainly refer to the thing signified, by some ceremonial ordinances, -_viz._ _The circumcision of the heart_, Deut. xxx. 6. _The calves of the -lips_, Hos. xiv. 2. _The sacrifice of thanksgiving_, Psal. cxvi. 17. and -many other passages of the like nature, it cannot reasonably be supposed -that they were wholly strangers to it; and therefore these types and -ordinances were, in an objective way, sufficient to build them up in the -faith of the Messiah. - -This being considered, it may very evidently be inferred, from hence, -that they had full remission of sins, and eternal life, as it is farther -observed; and therefore it is not necessary to suppose, with some of the -Pelagians and Socinians, that they might be saved without the knowledge -of Christ; nor, with the Papists, that they were incapable of salvation, -till Christ came and preached to them after his death, and so discharged -them from the prison, in which they were detained; nor with some among -the Protestants, who extend the bondage of the Old Testament-church so -far, as though they were not fully justified, but lay under a perpetual -dread of the wrath of God. This we often meet with in the writings of -many, who, in other respects, explain the doctrine of the covenant of -grace in a very unexceptionable way. And here I cannot but observe, what -is well known, by those who live in the United Netherlands, that this -matter has been debated with so much warmth in those parts, that it has -occasioned divisions and misunderstandings among divines, who, in other -respects, have adhered to, and well defended the doctrines of the -gospel, against those who have opposed them. The judicious and learned -Cocceius, whom I cannot but mention with the greatest respect, who lived -about the middle of the last century, has been, and is now, followed by -many divines, in those particular modes of explaining this doctrine, -which he makes use of: his sentiments, indeed, about this matter, were -not wholly new; but having written commentaries on several parts of -scripture, he takes occasion to explain great numbers of texts, -agreeably to that particular scheme, which he maintains; and while, on -the one hand, he runs great lengths, in explaining what he reckons to be -scripture-types and predictions, and thereby gives great scope to his -imagination on the other hand, he extends the terror, bondage, and -darkness, which the church was under, during the legal dispensation, -farther than can well be justified, and advances several things in -defending and explaining his scheme, which many divines, who do not give -into his way of thinking, have excepted against. - -Instead of making but two dispensations of the covenant of grace, -according to the commonly received opinion, he supposes that there were -three;[110] namely, the first from God’s giving the promise to our first -parents, immediately after they fell, relating to the seed of the woman, -that should break the serpent’s head, to his delivering the law from -mount Sinai; which dispensation had nothing of terror, or bondage, in -it, any more than the dispensation which we are under; and he supposes, -that the church had clearer discoveries of Christ, and the blessings of -the covenant, than they had after Moses’s time. The second dispensation -was, that which took place when God gave Israel the law from mount -Sinai, which he generally describes as a yoke, which they could hardly -bear; and sometimes as a curse, a rigorous dispensation, in which there -was a daily remembrance of sin: and the reason of God’s exercising this -severity, and shutting them up in a judicial way, under terror, -darkness, and bondage, was, because they revolted from him, by -worshipping the golden calf, a little before the law was given; upon -which occasion, God put a vail upon his ordinances, covered the -mysteries of the gospel by types, and, at the same time, did not lead -them into the meaning thereof, which as was before observed, would have -a tendency to leave them in a state of darkness, as to the great -doctrines that were signified by these types and ordinances of the -ceremonial law. And this he supposes to be the meaning of what the -apostle says, concerning the double vail; one put on the things -themselves, the other, on the hearts of the Jews; and both these were -typified by the vail, which Moses _put over his face_, 2 Cor. iii. -13-15, and this darkness was attended with distress and terror of -conscience, whereby they were, as the apostle says elsewhere, _All their -life-time subject to bondage_, Heb. ii. 15. which they explain, -concerning the church of the Jews, under the legal dispensation. And -they add, that all this continued as long as that dispensation lasted, -or till it was succeeded by the third, _viz._ the gospel-dispensation, -which we are under, whereby the church was delivered from this yoke, -which neither _they, nor their fathers, were able to bear_. But that -which I would take occasion to except against, in this scheme, is, - -1. They seem to make the terror, bondage, and darkness, which the church -was under, greater than they ought to do; for, I humbly conceive, all -those scriptures, which they refer to for the proof hereof, are to be -taken, not in an absolute, but a comparative sense. It is one thing to -say, that this dispensation was less bright and comfortable, than the -present dispensation, which we are under, is; and another thing to say, -that it was so dark and comfortless, as they generally represent it to -be. - -2. I cannot but think, as I have before observed, that the church of -Israel had a clearer discerning of the meaning of the ordinances of the -ceremonial law, than these divines would allow them to have had; or, at -least, that the vail, that was upon their hearts, principally respected -a part of them, and that in some particular ages, not in every age of -the Jewish church; for some of the Old Testament-saints seem to have -discovered a great degree of light in the doctrines of the gospel, as -appears more especially from several of the Psalms of David, and some of -the writings of the prophets. - -3. Whatever degree of judicial blindness and darkness the church of the -Jews might be exposed to for sin, it does not so fully appear that this -was inflicted as a punishment on them, for worshipping the golden calf -at the foot of the mount Sinai: but there were several instances of -idolatry and apostacy from God, that gave occasion thereunto, which, -when they repented of, and were reformed from, the effects of his wrath -were taken away; therefore we are not to suppose, that the ceremonial -law was given, at first, as a yoke, or curse, laid on them for this sin -in particular. - -4. We are not to extend the bondage and darkness thereof so far, with -respect to any of them, as to suppose, that, under that dispensation, -they had not full remission of sin; for the contrary hereto seems to be -contained in several scriptures; as when it is said, _Blessed is he -whose transgression is forgiven, whose sin is covered, blessed is the -man to whom the Lord imputeth not iniquity_, Psal. xxxii. 1, 2. and, -_There is forgiveness with thee, that thou mayest be feared_, Psal. -cxxx. 4. and elsewhere, _Thou, Lord, art good, and ready to forgive, and -plenteous in mercy, to all that call upon thee; and thou hast forgiven -the iniquity of thy people, thou hast covered all their sin_, Psal. -lxxxvi. 5. and lxxxv. 2. and elsewhere, _Who is a God like unto thee, -that pardoneth iniquity, and passeth by the transgression of the remnant -of his heritage? He retaineth not his anger for ever, because he -delighteth in mercy. He will turn again, he will have compassion upon -us; he will subdue our iniquities; and thou wilt cast all their sins -into the depths of the sea_, Micah. vii. 18, 19. - -These, and such-like scriptures, seem so plainly to overthrow this part -of their scheme, that they are obliged, in defence thereof, to -understand them all, as containing nothing else, but a prediction of -that blessedness, which the New Testament-church should receive, and not -as a privilege that was enjoyed under the legal dispensation, which I -cannot but think to be an evasive perversion of the sense of those -scriptures, but now referred to, and others of the like nature; for it -is plain that the apostle, referring to one of them, to wit, the words -of the Psalmist, in Rom. iv. 6. compared with ver. 9. says, that therein -_David describes the blessedness that cometh not on the circumcision -only_, that is, not only on the Jews, _but on the uncircumcision also_, -that is, the gospel-church; which is a plain argument, that this -blessedness, that accompanies forgiveness, was a privilege, that the Old -Testament-church enjoyed, and not barely a promise of what the New -Testament-church was to expect: _q. d._ was the Old Testament-church the -only blessed persons in enjoying forgiveness? No, says he, as they -formerly enjoyed it, we who believe, are partakers of the same -privilege. - -And to this we may add, that, in consistency with this scheme, they -entertain some unwarrantable notions about the justification of the Old -Testament church. Some say, that it was less full; others, which is a -more unguarded way of speaking, that it was less true;[111] and, -agreeably hereunto, they suppose, that they had no other ideas of the -doctrine of justification, but as implying in it the divine forbearance, -or not punishing sin; though they had a perpetual dread that it would be -punished at last, and no comfortable sense of the forgiveness -thereof.[112] But this is certainly an extending the terror and bondage -of that dispensation farther than we have just ground, from scripture, -to do, whatever turns they give to several scriptures in defence -thereof; and therefore we must conclude, as it is observed in this -answer, that the Old Testament-church had full remission of sins, as -well as eternal salvation. - -II. We are now to consider the covenant of grace, as administered under -the New Testament, which is the dispensation thereof, that we are under -and is to continue to the end of the world, which by way of eminency, we -call the gospel-dispensation; concerning which it is observed, - -1. That it began when Christ, the Substance, was exhibited. He is called -the Substance thereof, without any particular limitation of the word; -and therefore we may understand thereby, either that he was the -Substance of the ceremonial law, as all the promises and types thereof -had a peculiar reference to him; and, as the apostle says, _To him give -all the prophets witness_, Acts x. 43. or else he may be considered as -the Substance of the New Testament-dispensation, the subject-matter of -the ministry of the gospel. Thus the apostle speaks of _Christ -crucified_, as the principal thing which _he determined to know_, or -insist on, in the exercise of his ministry, and that with good reason, -since all gospel-doctrines were designed to lead us to him, and set -forth his glory, as the Fountain and Author of our salvation, 1 Cor. i. -23. chap. ii. 2. And both the seals of the new covenant, namely, -Baptism, and the Lord’s Supper, signify that salvation which we enjoy, -or hope for, by Christ, our consecration to him, and communion with him: -thus he is truly styled the substance of both the dispensations of the -covenant; the former looked forward, and pointed out Christ to come, as -the object of the church’s desire and expectation; the latter represents -him as being come, and so the object of our joy and thankfulness, for -the blessings which he has procured for us. - -And this leads us to consider when it was that the New -Testament-dispensation commenced, which is here said to be upon Christ’s -being exhibited. Christ’s exhibition implies in it, either his public -appearing when he was made flesh, and dwelt amongst us, or else it has a -particular respect to the time when he first entered on his public -ministry and went about doing good, confirming his mission by -uncontested miracles: this he did immediately after his baptism, whereby -he appeared to be the Person, whose coming the prophets had foretold, -and whom John the Baptist had pointed at, and given the world ground to -expect that he would immediately shew himself, in a public manner to -them which he did accordingly. This appearing of Christ, was like the -sun’s rising after a night of darkness, and therefore, in some respects, -the gospel-dispensation might be said to begin then; nevertheless, in -propriety of speaking, it could not be said fully to commence till -Christ’s resurrection: then it was that the ceremonial law ceased, all -the types and ordinances thereof having had their accomplishment in him. -Thus the prophet Daniel speaks first of Christ’s _being cut off_, and -thereby _confirming the covenant_, and then of the _sacrifice and -oblation’s ceasing_, Dan. ix. 26, 27. and, when that dispensation was at -an end, the gospel dispensation immediately succeeded it. We are now to -consider, - -2. How these two dispensations differ. They were, indeed, the same for -substance, both before and since the coming of Christ, as was before -observed, when we considered that the covenant of grace, notwithstanding -the different dispensations thereof, is but one. And this farther -appears, in that the blessings promised therein were the same, to wit, -redemption through the blood of Christ, and compleat salvation by him. -He was the Mediator and Fountain of all that happiness which his people -enjoyed, either before or after his incarnation; nevertheless, the way -of administering this covenant, under the gospel dispensation, differs -from its former way; - -(1.) In that it was, before this, predicted and signified, that Christ -should come, and therefore the Old Testament-church waited for his -appearing; and accordingly they are represented as saying, _Until the -day break, and the shadows flee away; turn, my beloved, and be thou like -a roe, or a young hart upon the mountains of Bether_, Cant. ii. 17. But -the New Testament-church adores and magnifies him, as having appeared -_to put away sin by the sacrifice of himself_, and fully accomplish the -work of our redemption thereby; and, in the preaching of the gospel, he -is represented as _having abolished death, and brought life and -immortality to light_, and done every thing for us that is necessary to -bring about our redemption. And this is also signified by the sacraments -of the New Testament, Baptism, and the Lord’s Supper, which, though they -may be justly called gospel-types, or external signs of Christ, and the -blessings of the covenant of grace; yet they differ from the types under -the ceremonial law, not only in the matter of them, but in that they -refer to the work of redemption, as fully accomplished by him, which the -ceremonial law could not from the nature of the thing, be said to have -done. - -(2.) The gospel-dispensation differs from the legal, and very much -excels it, as grace and salvation is therein held forth in more fulness, -evidence, and efficacy, to all nations. This is founded on what the -apostle says, 2 Cor. iii. 7-11. when comparing the two dispensations -together, he calls one _the ministration of death_, or _condemnation_, -and describes it, as that which is now _done away_, which while it -continued, was _glorious_; the other he calls, _the ministration of the -Spirit_, or _of righteousness_, and speaks of it, as _excelling in -glory_. Whether the former is styled, _The ministration of death_, -because of the terrible manner in which the law was given from mount -Sinai, upon which occasion the people said to Moses _Let not God speak -with us_, in such a way, _any more, lest we die_; or whether it respects -the many curses and threatenings, denounced in that dispensation, to -deter the people from sin, we will not determine: but it is certain, -that the apostle speaks of the gospel-dispensation, as excelling in -glory, which is the principal thing we are now to consider, and this it -might be said to do. - -_1st_, As grace and salvation are therein held forth with greater -clearness, or evidence. This we may truly say without supposing the -legal dispensation to be so dark, as that none of the church, in any age -thereof, could see Christ, and the way of salvation by him, to be -signified by any of its types or ordinances. We may observe, that when -the apostle speaks of this dispensation, he does not say absolutely that -it had no glory, but that _it had no glory in this respect by reason -of_, or compared with, _the glory that excelleth_. Now the -gospel-dispensation excels the legal, as to its clearness, or fulness of -evidence, in that the accomplishment of the predictions, or the making -good of the promises of redemption and salvation by Christ, affords -greater evidence of the truth and reality of these blessings, than the -bare giving the promises could be said to do; for though one gave them -the expectation, the other put them into the actual possession thereof, -when Christ the Substance, was, as was before observed, exhibited, and -the ceremonial law had its accomplishment in him. - -_2dly_, Under the gospel-dispensation, grace and salvation revealed -therein, are attended with greater efficacy; for as the greatest part of -the Old Testament-church were not so much disposed, as they ought, -especially in some ages thereof, to enquire into, or endeavour to attain -a clearer discerning of the spiritual meaning of the ceremonial -institutions, through the blindness of their minds, and the hardness of -their hearts, so the effect and consequence hereof, was answerable -thereunto, inasmuch as there was but a small remnant of them, who -obtained mercy to be faithful, who rejoiced to see Christ’s day, and -embraced the promises which they beheld afar off; whereas, in the -gospel-dispensation, _the word of the Lord had free course, and was_ -more eminently _glorified_ in those places where it was made known: but -this will farther appear, if we consider, - -_3dly_, That it excelled in glory, in regard of the extent thereof; -for it was under this dispensation that that promise was to have its -accomplishment, that Christ should be _a light to the Gentiles_, and -God’s _salvation unto the end of the earth_, Isa. xlix. 6. or that God -would _destroy the face of the covering cast over all people, and the -vail that was spread over all nations_, chap. xxv. 7. It was then that -a commission was given _to preach the Gospel to every creature_, Mark -xvi. 15. or that Christ should be _preached unto the Gentiles_ and -_believed on in the world_, 1 Tim. iii. 16. In this respect, the -gospel-dispensation certainly excelleth in glory, and it is owing -hereunto that we enjoy, at present, this invaluable privilege. But if -this present dispensation be only reckoned the dawn and twilight, or -the beginning of that glory that shall be revealed at Christ’s second -coming, as grace is sometimes styled glory begun; or if the apostle’s -description of it, when he says, that _we are come unto the heavenly -Jerusalem, and to an innumerable company of angels, to the general -assembly and church of the first-born, and to the spirits of just men -made perfect_, Heb. xii. 22, 23. contains an intimation, that the -glory, which still remains to be revealed, is nothing else but the -perfection of this present dispensation, that we may conclude that it -far excelleth all others in glory. - -From what has been said, in comparing the former, and present -dispensation of the covenant of grace, we may infer: - -[1.] The care of God extended to his church, in all the ages thereof; so -that he never left them without the means of grace, which, how various -soever they have been as to the matter of them, have yet tended to -answer the same end, namely, leading the church into the knowledge of -Christ. - -[2.] We may farther infer the necessity of external and visible worship, -which the church was never wholly destitute of, for then it would have -ceased to have been a church; and also the necessity of divine -revelation, as to what respects the way of salvation by Christ; and -therefore we must not conclude, that the church was, at any time, -without some beams of gospel-light shining into it, or that they were -left, as the Heathen are, _to seek the Lord, if haply they might feel -after him_, as the apostle speaks, Acts xvii. 27. or that, before the -gospel-dispensation commenced, salvation was to be obtained, by adhering -to the light and dictates of nature, which discovers nothing of the way -of salvation by Jesus Christ, or of that remission of sin, which is only -to be obtained through him. - -[3.] Christ’s having been revealed to, and consequently known by the Old -Testament church, as the promised Messiah, may give some light to our -understanding what we often read in the New Testament concerning persons -believing in him, upon his working of miracles, or using some other -methods to convince them that he was the Messiah, when, at the same -time, we do not read of any particular discovery made to them relating -to the glory of his Person, and offices, and the design of his coming -into the world, which was necessary to their believing him, in a saving -way, to be the Messiah. Thus when he converted the woman of Samaria, by -revealing himself to be _that Prophet_, whom the church expected, when -he told her some of the secret actions of her life, she immediately -believed in him, John iv. 18, 19, 29. and many of her fellow-citizens -believed on him, upon the report that she gave them hereof, ver. 39. -and, when he opened the eyes of the man that was born blind, he only -asked him this question, _Dost thou believe on the Son of God?_ and then -discovers that he was the Person; and it immediately follows, that _he -believed and worshipped him_, John ix. 35, 37, 38. And there were many -other instances of the like nature in the New Testament, in which -persons believed in Christ, before he gave them a particular account of -his design in coming into the world, barely upon his working miracles, -which gave them a conviction that he was the Messiah; whereas faith -supposes not only a conviction that Christ is the Messiah, but a -knowledge of his Person, and the offices he was to execute as such. This -may very easily be accounted for, by supposing that the Jews had been -before instructed in this matter, and therefore they wanted no new -discoveries hereof; accordingly they believed in him, and worshipped -him, as being induced hereunto, by those intimations that were given to -them, under the Old-Testament dispensation, that the Messiah, whenever -he appeared, would be the Object of faith and worship. - -[4.] Since the gospel is more clearly preached under this present -dispensation, than it was before; this tends to aggravate the sin of -those who despise Christ, as revealed therein, as our Saviour says, -_This is the condemnation that light is come into the world, and men -loved darkness rather than light, because their deeds are evil_, chap. -iii. 19. Before our Saviour’s incarnation, the Old Testament-church -might be said to reject the covenant of promise, or not regard the -gospel contained therein; but, under the New Testament-dispensation, -sinners reject the covenant of grace, as confirmed, ratified, and -sealed, by the blood of Christ; and, as the apostle says, _Count the -blood of the covenant wherewith he was sanctified, an unholy thing, and_ -therefore _are thought worthy of much sorer punishment_, Heb. x. 29. - -Footnote 103: - - _See Quest._ xcii. - -Footnote 104: - - _Vid. Spencer. de leg. Hebr. and ejusd. Dissert. de Urim & Thummim; & - Marshami Can. Chron._ - -Footnote 105: - - _Vid. Witsii Egyptiaca._ - -Footnote 106: - - _Præcepta observantiæ._ - -Footnote 107: - - αντιτυπος. - -Footnote 108: - - _See Psal._ lxii. _the title, compared with the subject-matter of the - Psalm, which speaks of Christ in the person of Solomon._ - -Footnote 109: - - _See Vol. I. pages 53-56._ - -Footnote 110: - - _The first, he and his followers call_, Oeconomia promissionis, _or_, - ante-legalis; _the second_, Oeconomia legalis; _the third_, Oeconomia - evangelica. - -Footnote 111: - - Minus plena, _or_ minus vera. - -Footnote 112: - - _For the proof of this, they often refer to that scripture in_ Rom. - iii. 25. _in which it is said_, Whom God hath set forth to be a - propitiation, to declare his righteousness, for the remission of sins - that are past, through, _or after_, the forbearance, of God, _which - they suppose to contain an intimation of the privilege which the - gospel-church enjoyed, namely, remission of sins; whereas, under the - legal dispensation, there was nothing else apprehended by them, but - the forbearance of God: so that the Old Testament-church had_ παρεσιν - αμαρτιων; _the New Testament church_, αφεσιν; _and they all suppose, - that they looked upon Christ as_ Fide-jussor, _and not_ Expromissor, - _which are terms used in the civil law; the former of which signifies - a person’s undertaking to be a surety, and, at the same time, leaving - the creditor at his liberty to exact the debt, either of him, or the - debtor himself; whereas_, Expromissor, _signifies, a person’s - undertaking to be a surety, in so full and large a sense, as that, by - virtue hereof, the debtor is discharged. Therefore, since they did - not, so clearly, know that God would discharge them, by virtue of - Christ’s undertaking to be a Surety, but concluded that he might exact - the debt, either of him, or them; this was the foundation of that - terror and bondage, which they were perpetually subject to._ - - - - - Quest. XXXVI., XXXVII. - - - QUEST. XXXVI. _Who is the Mediator of the Covenant of Grace?_ - - ANSW. The only mediator of the covenant of grace is the Lord Jesus - Christ, who being the eternal Son of God, of one substance and equal - with the Father, in the fulness of time became man, and so was and - continues to be God and Man, in two entire distinct natures, and one - Person for ever. - - QUEST. XXXVII. _How did Christ, being God, become Man?_ - - ANSW. Christ, the Son of God, became Man by taking to himself a true - body, and a reasonable soul, being conceived by the power of the - Holy Ghost, in the womb of the Virgin Mary, of her substance, and - born of her, yet without sin. - -Next to the covenant of grace, and its various administrations, we have, -in some following answers, an account of the Mediator thereof, who is -set forth in the glory of his Person; the offices that he executes, and -the estate in which he either was, or is, together with those accessions -of glory, with which he shall perform the last part of his work in the -close of time. The first thing to be considered, is the constitution of -his Person, as God-man, Mediator; and here, - -I. He is set forth as the only Mediator of the covenant of grace. How we -are to understand his being Mediator, has been already considered[113], -and it was observed, that he did not make peace, by intreating, that God -would remit the debt, without giving that satisfaction, which was -necessary to be made, for the securing the glory of the divine justice. -Herein we militate against the Socinians, who suppose him to be styled a -Mediator, only because he made known unto the world those new laws -contained in the gospel, which we are obliged to obey, as a condition of -God’s being reconciled to us; and giving us a pattern of obedience in -his conversation; and, in the close thereof, confirming his doctrine by -his death; and then interceding with God, that, on these terms, he would -accept of us, without any regard to the glory of his justice, which he -is no farther concerned about, than by prevailing that it would desist -from the demands which it might have made, and so pardon sin without -satisfaction; But this is directly contrary to the whole tenor of -scripture, which represents him as _giving his life a ransom for many_, -Matt. xx. 28. upon which account it is said he _made peace through the -blood of his cross_, Col. i. 20. and that _God brought him again from -the dead through the blood of the everlasting covenant_, as the _God of -peace_, Heb. xiii. 20. and, at the same time, appeared to be a God of -infinite holiness and justice, and Christ a Mediator of satisfaction: -But this will be farther considered, when we speak concerning his -Priestly office[114]. - -That which we shall, at present, observe is, that he is styled the -_only_ Mediator: Thus it is said, _There is one Mediator between God and -men, The man Christ Jesus_, 1 Tim. ii. 5. In this we oppose the Papists, -who greatly derogate from the glory of Christ by pretending that the -angels, and glorified saints, are mediators of intercession, and that -they not only offer up supplications to God in the behalf of men here on -earth, but with them they present their own merits, as though Christ’s -redemption and intercession had not been sufficient without them; and -accordingly a great part of their worship consists in desiring that -these good offices may be performed by them, on their behalf, which I -cannot but conclude to be a breach of the _first_, or, at least, let -them put never so fair colours upon it, of the _second commandment_; -which will be farther considered in its proper place. - -The scriptures they bring, in defence of this practice, are nothing to -their purpose. For whenever an angel is said to intercede for men, as it -is expressed, _The angel of the Lord answered and said, O Lord of hosts, -how long wilt thou not have mercy on Jerusalem, and on the cities of -Judah?_ Zech. i. 12. or to be the object of their prayers, or -supplications, as Jacob says, _The Angel which redeemed me from all -evil, bless the lads_, Gen. xlviii. 16. no other person is intended -hereby but Christ _the angel of the covenant_. Another scripture, which -they bring to the same purpose, is that, in which Moses says, _Remember -Abraham, Isaac, and Israel, thy servants_, Exod. xxxii. 13. which they -miserably pervert; for Moses does not desire that God would hear the -prayers that these saints made to him in the behalf of his church; but -that he would remember the covenant that he made with them, and so -accomplish the promises thereof, by bestowing the blessings that his -people then stood in need of. - -And there are two other scriptures that are often cited by the Papists, -to this purpose, which, they think, can hardly be taken in any other -sense; one is in Rev. v. 8. where it is said, that _the four beasts, and -four and twenty elders fell down before the Lamb, having every one of -them harps, and golden vials full of odours, which are the prayers of -saints_; and the other is in chap. viii. 3. _And another angel came and -stood at the altar, having a golden censer; and there was given unto him -much incense, that he should offer it with the prayers of all saints, -upon the golden altar, which was before the throne_. It must be allowed, -that there are many passages, in this book, which are hard to be -understood; but there are none contrary to the analogy of faith, or -derogatory to the glory of Christ, as the sense they give of these -scriptures is; and therefore we must enquire, whether they may not be -understood otherwise by us? It is said, indeed, _the four beasts, and -four and twenty elders, had golden vials full of odours, which are the -prayers of saints_; but it is not fully determined whether, by these -_beasts and elders_, are intended the inhabitants of heaven, or men on -earth. If it is only an emblematical representation of those prayers -that are directed to God from the church in this world, it is nothing to -their purpose. But we will suppose that, by _these beasts and elders_, -here spoken of, who _fell down before the Lamb_, are meant the -inhabitants of heaven: nevertheless, we are not to understand, that they -are represented as praying for the saints here on earth; for _the golden -vials full of odours_, are only an emblem of the prayers that are put up -by the saints here on earth, which God accepts of, or smells a sweet -savour in, as perfumed with odours of Christ’s righteousness. This may -be illustrated by those political emblems, that are used in public -solemnities; such as the coronation of kings, in which the regalia are -carried by the prime ministers of state, not to signify that they have -any branch of kingly dignity belonging to them: but the whole ceremony -is expressive of his honours and prerogatives, who is the principal -subject thereof; so when the heavenly inhabitants are represented, in -this vision, in such a way, as they are here described, it only -signifies, that the prayers, which are put up by God’s people here on -earth, through the mediation of Christ, are graciously heard and -answered by him. - -As for the other scripture, in which it is said, _Another angel stood at -the altar, and there was given him much incense, that he should offer -it, with the prayers of all saints_, that is generally understood, by -those who do not give into this absurd opinion of the Papists, as spoken -of our Saviour, and then it makes nothing to their purpose, but rather -militates against it. But if it be objected, to this sense of the text, -that our Saviour cannot properly be called _another angel_, and -therefore it must be meant of one of the created angels; the sense but -now given of the foregoing scripture may be accommodated to it, and so -the meaning is, this angel, or one of the angels, _stood at the altar -before the Lamb_, and, in an emblematical way, is set forth, as having -incense put into his hand, which he presents to him; not as offering it -up for himself, but as signifying that it was for the sake of Christ’s -merits, that the prayers of his people, here on earth, ascended with -acceptance in the sight of God. And it is as though he should say to -Christ, “The incense is thine, thou hast a right to the glory thereof; -and therefore let all know, that this is the only foundation of the -church’s hope, that their wants shall be supplied by thee.” So that this -does not give the least countenance to the Popish doctrine, of there -being other mediators between God and man besides our Lord Jesus Christ. - -Some of the Papists, indeed, are sensible that this opinion tends to -detract from the glory of our great Mediator, and therefore they chuse -rather to assert, that the saints and angels are mediators between -Christ and men, so that we are through their means, to have access to -him, and by him, to the Father: but, since Christ not only condescended -to take our nature upon him, and therein to procure redemption for us; -but invited his people to _come to him_; and since it is said, _through -him we have an access unto the Father_, Eph. ii. 18. and no mention is -made of any, by whom we have access to Christ; and our access to God is -founded only in his blood, we have nothing else to do, but, by faith, in -what he has done and suffered to draw nigh to God, as to a Father, -reconciled to this great and only Mediator. - -II. This Mediator is described, as to his Person, as God incarnate, or, -as it is expressed, the eternal Son of God, of one substance, and equal -with the Father, who became Man, and that, in the most proper sense, by -assuming to himself a true body, and a reasonable soul, which are the -two constituent parts of man. Here we are to consider, - -1. The Person assuming the human nature. He is styled the eternal Son of -God, of one substance with the Father, and, with respect to his -personality, equal with him.[115] This is the same mode of speaking that -was used by the _Nicene fathers_, in defence of our Saviour’s divinity -against the Arians, which we have largely insisted on, in our defence of -the _doctrine of the ever-blessed Trinity_,[116] and having also -explained what we mean by Christ’s Sonship, as referring to his Person -and character, as Mediator,[117] we shall add no more on that subject at -present, but take it for granted, that our Saviour is, in the most -proper sense, a divine Person, and shall consider him as assuming the -human nature; accordingly we may observe, - -(1.) That it was the second Person in the Godhead who was incarnate, and -not the Father, nor the Holy Ghost. This we affirm against the -Sabellians, who deny the distinct Personality of the Father, Son, and -Spirit; and assert that the Father, or the Holy Ghost, might as truly be -said to have been incarnate, as the Son, since their Personality, -according to them, is not so distinct, as that what is done by one -divine Person, might not be said to have been done by another.[118] - -(2.) It follows, from hence, that the divine nature, which belongs in -common to the Father, Son, and Spirit, cannot be properly said to have -been incarnate. It is true, we read, that _God was manifest in the -flesh_, 1 Tim. iii. 16. and elsewhere, that in him, namely, in the human -nature, _dwelleth all the fulness of the Godhead_, Col. ii. 9. from -whence some take occasion to conclude, that the human nature was united -to the Godhead, or that the Godhead of Christ was said to be incarnate: -but if this be asserted, it must be with caution and a distinction. I -cannot therefore suppose, that the Godhead absolutely considered, but as -including in it the idea of its subsisting in the Person of the Son, was -incarnate; which is very well expressed, when we say that the human -nature was united to the second Person in the Godhead, rather than to -the Godhead itself. - -(3.) Christ being farther considered, as the eternal Son of God; it -follows from hence, that he existed before his incarnation, which has -been largely insisted on, under a foregoing answer, in defence of -Christ’s proper deity. In this we oppose not only the Socinians, who -deny that he existed before he was conceived in the womb of the blessed -Virgin; but also the Arians, especially those of them who take occasion -to explain, without disguise, or ambiguity of words, what they mean when -they speak of him, as being before time, which comes infinitely short of -what is intended by his being styled God’s eternal Son, and so existing -with him before time. Thus we have an account of the Person assuming the -human nature. - -2. We are now to consider the nature assumed, or united to the divine -Person, which was an human nature, consisting of a true body, and a -reasonable soul; so that as Christ is, in one nature, God equal with the -Father, in the other he is Man, made, in all the essential properties of -the human nature, like unto us. Here we may consider, - -(1.) That, since this is a matter of pure revelation, we have sufficient -ground, from scripture, to assert, that our Saviour is both God and Man. -Many of the scriptures, that have been before referred to, to prove his -deity, expressly attribute to him an human, as well as a divine nature, -and speak of the same Person as both God and Man; as when God styles -him, _The Man that is my Fellow_, Zech. xiii. 7. or, when he, who is -_Jehovah, our righteousness_, is also described as _a branch raised unto -David_, Jer. xxiii. 5, 6. that is, of the seed of David; or, as the -apostle says, he, _who is over all, God blessed for ever, was of the -fathers concerning the flesh_, or his human nature, Rom. ix. 15. -Moreover, when we read of the same Person, as styled, _The mighty God_, -and yet _a Child born unto us, a Son given_, Isa. ix. 6. or of the same -Person’s being called _Emmanuel, God with us_, and yet _born of a -Virgin_, Isa. vii. 14. compared with Matt. i. 23. or, when we read of -the _Word’s being made flesh, and dwelling among us_: and elsewhere, -being called _the Son of God, Jesus Christ our Lord_, and yet _made of -the seed of David, according to the flesh_, Rom. i. 3. or, _God manifest -in the flesh_, 1 Tim. iii. 16. These, and many other scriptures, as -plainly prove him to be man, as they do that he is God.[119] And, -indeed, the arguments to prove his humanity, taken from thence, are not -so much contested, as those that respect his proper deity; and -therefore, if these scriptures prove him to be God, they contain as -strong and conclusive arguments to prove him to be Man, so that the bare -mention of them is sufficient, especially when we consider, as it cannot -be denied, that all these scriptures speak of the same Person; -therefore, - -(2.) When Christ is said to be both God and Man, it does not imply that -there are two Persons in the Mediator; and accordingly it is said, in -the answer we are explaining, that though these natures are distinct, -yet the Person who has them, is but one. This is to be maintained -against those who entertain favourable thoughts of that ancient heresy, -first broached by Nestorius,[120] whose method of reasoning cannot be -reconciled with the sense of those scriptures, which plainly speak of -the same Person, as both God and Man, and attribute the same actions to -him in different respects, which is inconsistent with asserting, that -the Mediator is both a divine and a human Person; and it cannot be -denied but that it is a contradiction in terms, to say, that two Persons -can be so united, as to become one. However, it must be acknowledged, -that this is one of the incomprehensible mysteries of our religion; and -when divines have attempted to explain some things relating to it, they -have only given farther conviction, that there are some doctrines -contained in scripture, which we are bound to believe, but are at a loss -to determine how they are what they are asserted to be. - -If it be objected, that we cannot conceive of an human nature, such an -one as our Saviour’s is that has not its own Personality, since there is -no parallel instance hereof, in any other men, which I take to be the -principal thing that gave occasion to the asserting, that he had a human -Person, as well as a divine; - -The answer that I would give to this objection, is, that though, it is -true, every man has a distinct subsistence of his own, without being -united to any other person, yet we have no ground to conclude, that the -human nature of Christ, even in its first formation, had any subsistence -separate from the divine nature. Had it been first formed, and then -united to the divine nature, it would have had a proper subsistence of -its own; but, since it was not, its Personality, considered as united to -the second Person in the Godhead, is contained therein, though its -properties are infinitely distinct from it. - -3. These two natures are distinct; united but not confounded. This is -asserted, in opposition to an old exploded heresy, which was maintained -by some, who, to avoid the error of Nestorius, and his followers, went -into the other extreme,[121] and asserted, that the divine and human -nature of Christ were confounded, or blended together, after the -similitude of things that are mixed together in a natural or artificial -way, whereby the composition is of a different nature from the parts of -which it is compounded, by which means they debase his Godhead, and -advance his manhood; or rather, instead of supposing him to be both God -and man, they do, in effect, say, he is neither God nor man. The main -foundation, as I apprehend, of this absurd and blasphemous notion, was, -that they could not conceive how he could have a divine and human -understanding and will, without asserting, with Nestorius, that there -were two persons in the Mediator, whereby they split against one rock, -while endeavouring to avoid another. And to fence against both extremes, -the fathers, in the council of Chalcedon, explained the doctrine in -words to this purpose: That the two natures of Christ were indivisibly -and inseparably united, without supposing that one was changed into the -other, or confounded with it. - -Therefore we must consider, that though these two natures are united, -yet each of them retains its respective properties, as much as the soul -and body of man do, though united together, which is the best similitude -by which this can be illustrated, though I do not suppose that, in all -respects, it answers it. Thus, in one nature, Christ had all the fulness -of the Godhead, and in nothing common with us; nothing finite, derived, -or dependent, or any other way defective. In his other nature, he was -made in all things like unto us, sin only excepted: in this nature, he -was born in time, and did not exist from all eternity, and increased in -knowledge, and other endowments, proper thereunto. In one nature, he had -a comprehensive knowledge of all things; in the other, he knew nothing -but by communication, or derivation, and with those other limitations -that finite wisdom is subject to. In one nature he had an infinite -sovereign will; in the other, he had such a will as the creature has, -which though it was not opposite to his divine will, yet its conformity -thereunto was of the same kind with that which is in perfect creatures; -so that though we do not say that his human will was the same with his -divine, as to the essential properties thereof; yet it may be said to be -the same, in a moral sense, as conformed thereunto, in like manner, as -the will of man is said to be subjected to the will of God. - -Had this been duly considered, persons would not have been so ready to -give into an error so dangerous and blasphemous, as that which we are -opposing. And we have sufficient ground, from scripture, to distinguish -between his divine and human understanding and will, inasmuch as it is -said, in one place, speaking of his divine understanding, _Lord, thou -knowest all things_, John xxi. 17. and of his human, _Of that day and -hour knoweth no man; no, not the Son_, Mark xiii. 32. and so of his -will, it is sometimes represented as truly divine, in the same sense as -the Father’s, as when it is said, _As the Father raiseth up the dead, -and quickeneth them, even so the Son quickeneth whom he will_, John v. -21. and elsewhere, _If we ask any thing according to his will he heareth -us_, 1 John v. 14. and, _Him that cometh to me, I will in no wise cast -out_, John vi. 37. And, in other places, he is represented as having an -human will, essentially distinct from the will of God; as when he says, -_Not my will, but thine, be done_, Luke xxii. 42. - -4. The nature that was assumed by the Son of God, is farther described, -as truly and properly human. It was not an angelic nature; as the -apostle says, _He took not on him the nature of angels_, inasmuch as he -did not design to redeem the angels that fell, but he _took on him_ the -nature _of the seed of Abraham_, Heb. ii. 16. And, this nature is -farther described, as consisting of a true body, and a reasonable soul. - -(1.) Christ is described as having a true body. This is maintained -against those who, in an early age of the church,[122] denied that he -had a real human nature. These, it is true, do not deny his deity; but -they suppose, that it was impossible for God to be united to human -flesh, and therefore that he appeared only in the likeness thereof; as -some heathen writers represent their gods, as appearing in human forms, -that they might converse with men. Thus they suppose, that the Godhead -of Christ appeared in an human form, without a real human nature, in -which sense they understand that scripture, _He took upon him the form -of a servant, and was made in the likeness of men_, Phil. ii. 7. as -though, in that place, the similitude of a man were opposed to real -humanity; or, at least, they suppose, that he had no other human nature -when he dwelt on earth, than what he had, when he appeared to the -church, under the Old Testament-dispensation, _viz._ to Abraham, Moses, -Joshua, and several others, in which they conclude, that there was only -the likeness of a human body, or an aerial one, which, according to some -common modes of speaking, is called a spirit. To give countenance to -this, they bring some other scriptures, as when it is said, after his -resurrection, that _he appeared in another form to two disciples, as -they walked into the country_, Mark xvi. 12. so when he appeared to -Mary, it was in such a form, as that _she knew not that it was Jesus, -but supposed him to be the gardener_, John xx. 14, 15. and especially -when it is said, in another scripture, Luke xxiv. 21. when his two -disciples at Emmaus _knew him, he vanished out of their sight_;[123] -which they understand of his vanishing, in the same sense, as, according -to the popular way of speaking, a spectrum is said to do. - -But this opinion is so absurd, as well as contrary to scripture, that it -only shews how far the wild and extravagant fancies of men may run, who -are so hardy, as to set aside plain scriptures, and take up with some -few passages thereof, without considering their scope and design, or -their harmony with other scriptures. And, indeed, there is scarce any -thing said concerning him in the New Testament, but what confutes it; -where we have an account of him, as being born, passing through all the -ages of life, conversing familiarly with his people, eating and drinking -with them, and, at last, dying on the cross, which put this matter out -of all manner of dispute; as also when he distinguishes himself from a -spirit, when the disciples were terrified upon his standing unexpectedly -in the midst of them, supposing that he had been a spirit, he satisfies -them that they were mistaken, by saying, _Behold my hands and my feet, -that it is I myself: handle me, and see; for a spirit hath not flesh and -bones, as ye see me have_, Luke xxiv. 29. - -As for those scriptures in the Old Testament, which speak of his -appearing in a human form, assumed for that purpose; whether there was, -in every one of those instances, a real human body that appeared, -though, in some of them, it is beyond dispute that there was, I will not -pretend to determine; yet it must be considered, that this is never -styled his incarnation, or becoming man, but it was only an emblem, or -prelibation thereof; and when it is said, in the scripture before -mentioned, that he was made in the _likeness of men_, it does not from -hence follow, that he was not, after his incarnation, a real man, for -the _likeness of man_ is oftentimes so understood in scripture; as when -it is said, on occasion of the birth of Seth, that _Adam begat a son in -his own likeness_, Gen. v. 3. And as to that other scripture, in which -Christ is said to appear in different forms, it is not to be supposed -that there was a change in his human nature, but only a change in his -countenance, or external mein; or he appeared with other kind of -garments, which rendered him not immediately known by them. And when, in -the other scripture, it is said, he _vanished out of their sight_, -nothing is intended thereby, but an instantaneous withdrawing of himself -from them, which, it may be might contain something miraculous. - -(2.) Christ is farther described, as having taken to himself a -reasonable soul, to which his body was united. This is maintained -against the Arians, who deny that he had an human soul, concluding that -the divine nature, such an one as they will allow him to have, was, as -it were, a soul to his body; which is founded partly on their -misunderstanding the sense of those scriptures, in which it is said, -_The Word was made flesh_, John i. 14. and _God was manifest in the -flesh_, 1 Tim. iii. 16. and, _Forasmuch as the children are partakers of -flesh and blood, he also himself likewise took part of the same_, Heb. -ii. 14. and, _Of whom, as concerning the flesh, Christ came_, &c. Rom. -ix. 5. But the principal argument, by which this opinion is supported, -is, because they suppose, that, if he had an human soul, distinct from -his divine nature, he must have had two understandings and wills, to -wit, a divine and an human, and then it would have been possible for him -to have had contrary ideas in his mind, and determinations in his will, -as man, to what he had as God, which would infer a sort of confusion of -thought, and irregularity of actions: but to this it may be answered, - -_1st_, As to the former, relating to his assuming flesh, it is a very -common thing, in scripture, by a _synecdoche_, of the part for the -whole, for _flesh_ to signify the whole man, consisting of soul and -body, of which we have many instances in scripture; as when it is said, -_All flesh had corrupted his way_, Gen. vi. 12. that is, all men had -corrupted their way; and the prophet speaking concerning the vanity of -man, as mortal, says, _All flesh is grass_, Isa. xl. 6. - -_2dly_, As to the other branch of their argument; we allow that Christ, -as Man, had a distinct understanding and will, from what he had as God, -and that his human understanding was not equally perfect with his -divine, neither had his human will the sovereignty and glory of his -divine will. And, if it should be also allowed, that if his human -understanding and will had not always been under the influence and -direction of his divine, he might have had contrary ideas, and -determinations, as man, to what he had as God; yet we cannot allow that -the divine nature would so far suspend its direction and influence, as -that his human understanding should have contradictory ideas to his -divine, so that this inconvenience should ensue, which would occasion a -confusion and disorder in his actions, or methods of human conduct. It -was no disparagement to him, nor hindrance to his work, to suppose that -his human soul was subject to some natural imperfections, which were -inconsistent with the infinite perfection of his deity; however, it is -sufficient to assert, that, as Man, he knew every thing, which he was -obliged to perform, in a way of obedience, and consented to, and -delighted in every thing that was agreeable to his divine will, which -would render his obedience compleat; though we suppose, that the nature, -in which he performed it, was less perfect than that to which it was -united; therefore this method of reasoning is not conclusive, and we -must suppose, that he had a human soul, distinct from his divine nature. -This is evident, because he could not perform obedience in the divine -nature, his human soul being the only subject thereof, and it is proper -to the deity to be dispassionate; therefore those sinless passions which -he was subject to, were seated in his soul, as united to the body; and -that he had such passions, is very plain from scripture; for he says, -_My soul is exceeding sorrowful, even unto death_, Matt. xxvi. 38. And -there are various other passions besides sorrow, which he was subject -to, which, though free from sin, were altogether inconsistent with the -infinite perfection of the divine nature. - -9. This human nature is said to have been conceived by the power of the -Holy Ghost, in the womb of the Virgin Mary, and born of her, yet without -sin. Here we may observe, - -(1.) That there was something in the formation of Christ’s human nature, -in which he resembled the rest of mankind, in that he was not produced, -and brought into a state of manhood in an instant, or created out of the -dust of the ground, as Adam was, but was born, or as the apostle -expresses it, _made of a woman_, Gal. iv. 4. to denote his being formed -out of her substance; and accordingly he began his state of humiliation -in infancy, that he might, in all respects, be made like unto those whom -he came to redeem. Herein the promise made to our first parents, -relating to his being _the seed of the woman_, Gen. iii. 15. was not -only fulfilled; but another express prediction, by the prophet Isaiah, -who says, _Unto us a Child is born_, Isa. ix. 6. - -(2.) There was something peculiar and extraordinary in his formation, as -he was an extraordinary Person, and to be engaged in a work peculiar to -himself; so he is said to have been born of a Virgin, not because, as -some suppose, that that is a state of greater sanctity, than any other -condition of life, but, as was before observed[124], that he might be -exempted from the guilt of Adam’s first sin, which he would have been -liable to, though sanctified from the womb, had his human nature been -formed in an ordinary way. It was certainly necessary that his human -nature, which was, in its first formation, united to his divine Person, -should be perfectly sinless; since it would have been a reproach cast on -the Son of God, to have it said concerning him, that he was, in the -nature which he assumed, estranged to, and separate from God, as all -mankind are, who are born in an ordinary way. And this was also -necessary for his accomplishing the work of our redemption, since as the -apostle says, _Such an High Priest became us, who is holy, harmless, -undefiled, and separate from sinners_, Heb. vii. 26. And, in order to -his being born of a Virgin, there was an extraordinary instance of the -power of God; and therefore it is said, _The Holy Ghost shall come upon -thee, and the power of the Highest shall overshadow thee_, Luke i. 35. - -His being born of a Virgin, was an accomplishment of that prediction -which we read of in Isa. vii. 14. _The Lord himself shall give you a -sign; Behold, a Virgin shall conceive, and bear a Son, and shall call -his name Immanuel_. This text being so convincing a proof of -Christianity, and, as such, referred to in the New Testament, Matt. i. -22, 23. the Jews, and many of the modern Deists, have endeavoured to -weaken the force thereof, which renders it necessary for us to -illustrate and explain it, agreeably to the scope and design of the -prophecy, contained in the context; which we shall endeavour to do, in -the following Paraphrase. Says God to the prophet, “Go to Ahaz, and bid -him not be faint-hearted, by reason of the threatened invasion by the -confederate kings of Israel and Syria; but let him ask a sign for the -confirmation of his faith, that I may hereby assure him, that they shall -not be able to do him any hurt: but I know, before-hand, his unbelief, -and the sullenness of his temper, that he will refuse to ask a sign; -therefore, when thou goest to meet him, take thy young son Shear-jashub -in thine hand, or in thine arms, from whom thou mayest take occasion to -deliver part of the message which I send thee with to him; tell him, -that though he refuse to ask a sign, _nevertheless_[125], _the Lord -shall give thee a sign_, to his people, whom thou shalt command to hear -this message, as well as Ahaz, they being equally concerned herein; -therefore let them know, that, though their obstinate and wicked king -calls a compliance with my command a _tempting_ me, and therefore will -not ask a sign, I will not give him any other sign, than what the whole -house of Israel shall behold, in future ages, which, though it cannot be -properly called a prognostic sign, yet it will be, when it comes to -pass, a _rememorative sign_[126], and that shall be a glorious one; for, -_Behold a Virgin_[127] _shall conceive, and bear a Son, and thou shalt -call his name Immanuel_. When this wonderful thing happens, a thing new -and unheard of, which shall be _created in the earth, that a woman -should compass a man_, as it is said elsewhere, Jer. xxxi. 22. then the -house of David shall understand the reason why I have not suffered these -two kings to destroy Judah, so that it should be _broken, that it be not -a people_, as _Ephraim shall, within threescore and five years_, [ver. -8.] for then the Messiah could not come of the house of David; and what -he shall do for them, when he comes, is the ground and reason of all the -temporal deliverances that I work for them, and particularly of this -from the intended invasion of these two confederate kings. Tell them, -moreover, that as this shall be a _rememorative sign_, so I will give -them to understand, at present, that they shall be delivered in a little -time; for before this Child, which thou hast here brought with thee, -_shall know to refuse the evil, and chuse the good_, or shall know the -difference between moral good and evil, that is, in two or three years -time, _The land that thou abhorrest shall be forsaken of both her -kings_; or those two kings, which thou dreadest, shall be driven, by the -king of Assyria, out of their own land. And inasmuch as my people may be -afraid, that, before these two years are expired, they shall be brought -into such straights, through famine, or scarcity of provisions, which -generally attend sieges, that they shall want the necessaries of life; -let them know that this child, meaning Shear-jashub, shall not want -_butter and honey_, that is, the best and most proper food for it, _that -he may know_, or rather, _until_[128] _he know to refuse the evil, and -chuse the good_, that is, till these two kings, Rezin and Pekah, be -utterly destroyed.” - -Thus having considered our Saviour’s being born of a Virgin, there is -one thing more that is to be observed under this head, namely, that he -was of her substance, which is particularly mentioned in this answer, -with a design to fence against an ancient heresy, maintained by the -Gnostics in the second century, and hath been defended by others, in -later ages, who supposed, that our Saviour did not derive his human -nature from the Virgin Mary, but that it was formed in heaven, and sent -down from thence; and that the Virgin’s womb is only to be considered as -the first seat of its residence in this lower world, which they found on -those scriptures which speak of _his coming down from heaven_, John iii. -13, 14. which they understand concerning his human nature; whereas, -nothing is intended thereby but the manifestative presence of his divine -nature, in which respect God is, in other scriptures, said to _come -down_ into this lower world, Gen. xi. 5, 7. And another scripture, which -they bring to the same purpose, is that, in which, they suppose, he -denies his relation to his mother, when he says, _Who is my mother? and -who are my brethren? Whosoever shall do the will of my Father, which is -in heaven, the same is my brother, and sister, and mother_, Mat. xi. 48, -50. in which he does not deny his natural relation to them, but designs -to shew, that his regard to persons in the exercise of his public -ministry, was principally founded on their doing the will of his Father. -And whereas they farther suppose, that if his human nature had, in any -respect, been derived from the substance of the Virgin, either she must -be concluded immaculate, as the Papists do, or else he must have been -born a sinner; this hath been already proved to be no just consequence, -inasmuch as the formation of his human nature, though it were of the -substance of the Virgin, was in an extraordinary and miraculous way, -whereby he was exempted from the guilt of original sin. - -There is another opinion maintained by some of the school-men, which, -though it be not generally received, seems, to me, not altogether -improbable, namely, that Christ’s human body, though formed in the womb -of the virgin, and a part of her substance, yet, as to the manner of its -formation, it differed from that of all other human bodies, inasmuch as -the matter, of which they consist, receives its form in a gradual way, -and they cannot properly speaking be styled human bodies, till organized -and fitted to have their souls united to them; whereas these suppose -that the body of Christ, in its first formation, was rendered fit to -receive the soul, which was, in an instant united to it; and both soul -and body, at the same time, without having any separate subsistence, -were united to the divine nature. This account of the formation of -Christ’s human body, though I think it most adapted to the union of his -soul and body with the divine nature, in the very instant of its -formation, and therefore cannot but conclude it a more probable -conjecture than what is generally received, yet I do not lay it down as -a necessary article of faith; nor would I, from hence, be supposed to -deny that the body of Christ grew in the womb like other human bodies, -after the soul is united to them; nor would I set aside the account the -scripture gives of the virgin’s _accomplishing_ the full number of -_days, in which she should be delivered_, Luke ii. 6. Gal. iv. 4. Thus -we have considered our Saviour, as having a true body and a reasonable -soul, and both united to the divine nature, whereby he is denominated -God incarnate, in this answer. - -6. Our Mediator is farther said to have been incarnate, in the fulness -of time; and it is added, he shall continue to be both God and man for -ever. - -(1.) Let us consider what is meant by Christ’s becoming man in the -fulness of time. The human nature could not be united to the divine from -all eternity; since it is inconsistent with its being a created nature, -that it should exist from eternity; notwithstanding he might, had it -been so determined, have, assumed this nature in the beginning of time, -or immediately after the fall of man, who then stood in need of a -Mediator; but God, in his sovereign and wise providence, ordered it -otherwise, namely, that there should be a considerable distance of time -between the fall of man and Christ’s incarnation, in order to his -recovery, which is called, in scripture, the _fulness of time_, Gal. iv. -4. that is, the time foretold by the prophets, and particularly Daniel, -Dan. ix. 24, 25. whose prediction had an additional circumstance of time -annexed to it, which gave occasion to the Jews to expect his coming at -the same time that he was incarnate. - -That there was an universal expectation of the Messiah at this time, -appears from the disposition of many among them to adhere to any one, -especially if he pretended himself to be a prophet, or that he would -make some change in their civil affairs; and the Jewish historian[129] -tells us of many tumults and seditions that were in that age. Some of -their ring-leaders he styles magicians; and persons pretending to be -prophets, though, indeed, he does not expressly say that they assume the -character of Messiah, yet he observes, that the time in which this was -done, gave occasion hereunto[130]; by which he means that it being at -that time that the Jews expected that the Messiah, their king, should -come, they thought it a fit opportunity to make these efforts, to shake -off the Roman yoke; and they were so far from concealing the expectation -they had thereof, that it was well known by the heathen, who were not -without jealousies concerning them, with respect to this matter; so that -some celebrated writers among them observe, that it was generally -received throughout the east, according to some ancient predictions, -that, at that time, the Jews should obtain the empire;[131] and there -are several expressions, in scripture, which intimate as much: thus -Gamaliel speaks of one Theudas, who _boasted himself to be somebody_, by -which, it is probable, he means the Messiah, _to whom a number of men, -about four hundred, joined themselves, and were slain_, Acts v. 36, 37. -which some think to be the same person that Josephus mentions, the name -being the same; though others are rather inclined to think that it was -another pretender to this character, from some critical remarks they -make on the circumstance of time referred to by Gamaliel, being -different from that which is mentioned by Josephus.[132] However, this -does not affect our argument; for it is plain, from hence, that, about -that time, the Jews were disposed to join themselves to any one who -endeavoured to persuade them that he was the Messiah. - -And this farther appears, from what our Saviour says, _All that ever -came before me, are thieves and robbers_, John x. 8. by which, -doubtless, he means, several that pretended to be the Messiah, in that -age, before he came; and it is said elsewhere, Luke xix. 11. a little -before our Saviour’s crucifixion, that _they_, that is, the Jews, -generally _thought that the kingdom of God_, and consequently the -Messiah, whom they expected, _should immediately appear_; and he also -foretels, that between this and the destruction of Jerusalem, that is, -before that age was at an end, _many false Christs, should arise_, and -warns his followers not to adhere to them, Mat. xxiv. 24-26. - -Moreover, had not the Jews expected that the Messiah would appear at -that time, they would never have sent in so formal a manner, as they are -said to have done, to enquire, _Whether John the Baptist_, when he -exercised his public ministry amongst them, _was he_? John i. 19-21. -And, when he had convinced them that he was not the Messiah, but that -our Saviour would soon appear publicly amongst them, who had the only -right to this character, he found it no difficult matter to persuade -them to believe it; and accordingly Jerusalem and all Judea, that is, -the people almost universally attended on his ministry, and were -baptized, making a profession of this faith, and of their expectation -of, and willingness to adhere to him; and it was the report, that the -wise men, who came from the east, had received from the Jews, who were -conversant with them, that this was the time that the Messiah should -appear, that brought them to Jerusalem, from their respective countries, -otherwise that preternatural meteor, or star, which they saw, could not -have given them a sufficient intimation concerning this matter, so as to -induce them to come and pay their homage to him; and when they came, and -enquired of Herod, _Where is he that is born king of the Jews_? how -surprizing soever it might be to that proud tyrant, to think that there -was one born, who, as he supposed, would stand in competition with him -for the crown, yet it was no unexpected thing to the Sanhedrim, whose -opinion in this matter he demanded, in an hypocritical manner; therefore -they say, he was _to be born in Bethlehem_, according to the prediction -of the prophet Micah; whereas, if they had not known that this was the -time in which he was to be born, they would have replied, that it was an -unseasonable question, and a vain thing, to ask where a person was to be -born, whose birth was not expected in that age; and they might easily -have satisfied Herod, and removed the foundation of his jealousy and -trouble, and thereby have prevented that inhuman barbarity committed on -the infants of Bethlehem, if they had told him that the time spoken of -by the prophet Daniel, in which the Messiah was to be born, was not yet -come: but they knew otherwise; and in this respect, Christ might be said -to be born _in the fulness of time_. That which we shall farther -observe, concerning it, is, - -_1st_, That it was at that time when God had sufficiently tried the -faith of the Old Testament-church, in waiting for his coming, and -thereby glorified his sovereignty, who hath the times and seasons of his -bestowing all blessings in his own power. - -_2dly_, It was at that time when the measure of the iniquity of the -world was abundantly filled, whereby his people might observe the -deplorable state into which sin had brought mankind, and the utter -impossibility of our recovery without a Mediator, and that the light of -nature could not discover any method by which the redemption and -salvation of man might be brought about. - -_3dly_, It was at that time that the Jewish church was at the lowest -ebb, and therefore the most seasonable time, and they were laid under -the highest obligations to adore and magnify him: their political state -was broken, the sceptre departed from Judah, and they were brought under -the Roman yoke, which sat very uneasy upon them; neither could they ever -expect to make that figure in the world as they once had done, therefore -now was the time for the Messiah to come, and erect his kingdom. And, -besides this, they were given up to a very great degree of judicial -blindness and hardness, and were disposed to make void the law of God by -their traditions; so that religion, among them, was at a very low ebb; -therefore it was the fittest time for God to display his grace, in -reviving his work, and preventing his cause and interest from wholly -sinking in the world. This was the time in which the Son of God became -Man. - -(2.) Christ shall continue to be God and Man for ever, or the union of -these two natures is indissoluble: as to his divine nature, he is -necessarily eternal and unchangeable; and the human nature shall -continue for ever united to it, as the result of the divine purpose, in -which God intends that some ends, glorious to himself, honourable to the -Mediator, and advantageous to his people, should be attained thereby. -For, - -_1st_, If he had had a design to lay aside his human nature, he would -have done it when he finished his work of obedience and sufferings -therein, and thereby had so far answered the end of his incarnation, -that nothing more was necessary for the purchase of redemption: but when -he rose from the dead, as a Conqueror over death and hell, and was -declared to have accomplished the work he came into the world about, it -is certain he did not lay it aside, but ascended visibly into heaven, -and shall come again, in a visible manner, in that same nature, to judge -the world at the last day. - -_2dly_, The eternity of Christ’s human nature appears from the eternity -of his mediatorial kingdom, of which more under a following answer, when -we come to speak concerning the glory of Christ’s kingly office. It -appears, also, from the eternity of his intercession, which, as the -apostle expresses it, _He ever liveth to make_, Heb. vii. 25. for his -people: thus he does, by appearing in the human nature in the presence -of God, in their behalf; therefore he must for ever have an human -nature. - -_3dly_, His saints shall abide for ever in heaven, and, as the apostle -says, _Shall ever be with the Lord_, 1 Thess. iv. 17. and their -happiness shall continue both as to soul and body; and, with respect to -their bodies, it is said, they shall be _fashioned like unto Christ’s -glorious body_, Phil. iii. 21. therefore his glorious body, or his human -nature, shall continue for ever united to his divine Person. - -_4thly_, His retaining his human nature for ever, seems necessary, as it -redounds to the glory of God: it is an eternal monument of his love to -mankind, and an external means to draw forth their love to him, who -procured those mansions of glory, which they shall for ever be possessed -of, by what he did and suffered for them therein. - -Footnote 113: - - _See Page 379._ Vol. I. - -Footnote 114: - - _See Quest._ xliv. - -Footnote 115: - - _See Vol. I. Page 243._ - -Footnote 116: - - _See Quest._ ix, x, xi. - -Footnote 117: - - _Vide the note, Vol. I. Page 279._ - -Footnote 118: - - _For this reason, the Sabellians are often called, by ancient writers, - Patripassians._ - -Footnote 119: - - _See the same scriptures, and others to the like purpose, before - cited, for the proof of Christ’s proper deity, under Quest._ ix. x. - xi. _Vol. I. Page 302, to 319, and also what has been said concerning - his Sonship, as implying him to be God-man Mediator. Vol. I. Page 274, - 279, &c._ - -Footnote 120: - - _Nestorius was Bishop of Constantinople, in the reign of Theodosius, - the younger, A. D. 428. who very warmly maintained, that the Virgin - Mary was not the mother of that Person that was God, but of a distinct - human Person, called Christ, which was censured and condemned by the - council at Ephesus, A. D. 431._ - -Footnote 121: - - _These are called Eutychians, from Eutyches, an abbot of - Constantinople, who, when he had gained a great deal of reputation, in - disputing against Nestorius, in the council at Ephesus, a few years - after, viz. A. D. 448. propagated his opinion, which was condemned, as - heretical, in the council at Chalcedon, A. D. 451._ - -Footnote 122: - - _This absurd opinion, subversive of Christianity, was propagated by - several among the Gnosticks, in the second century, who, for this - reason, were called Docetæ._ - -Footnote 123: - - αφαντος εγενετο. - -Footnote 124: - - _See Page 112 ante._ - -Footnote 125: - - _So the Hebrew word ought to be rendered, rather than_ therefore; _for - so it is understood in other scriptures, particularly in Jer._ xxx. - _16._ - -Footnote 126: - - _This is a just distinction relating to signs mentioned in scripture; - in which, sometimes a sign did not take place till the thing - signified, or brought to remembrance thereby, had been accomplished. - See Exod._ iii. _12. 1 Sam._ ii. _34. Isa._ xxxvii. _30. Jer._ xliv. - _29, 30. as Bishop Kidder well observes. See Demonstrat. of the - Messias, Part II. page 105, in Fol._ - -Footnote 127: - - _The Hebrew word_ עלמה _is truly rendered_ a Virgin, _as it is - translated by the LXX._ [η παρθενος] _who well understand the sense of - it, in this and other places, where we meet with it; as also doth the - Chaldee Paraphrast thus understand it, and the Syriac, Arabic, and - vulgar Latin versions: and this sense agrees with the grammatical - construction of the word, which is derived from_ עלם abscondit, _and - it alludes to the custom used among the Jews of keeping their virgins - concealed till they were married; therefore as a learned writer well - observes_, עלמה Notat statum solitarium domi delitescentium ideoq; - cælebum & virginum; _and in those two places, in which it is objected - by the Jews, that the word does not signify_ a virgin, _but a_ young - woman, _namely, Prov._ xxx. _19 and Cant._ vi. _8. In the former, as - one observes_, Promptissimum est intelligere vincula amoris quibus - virgo incipit adstringi futuro sponso suo; _and therefore it may be - understood of a virgin, in the literal sense of the word. Vid. Cocc. - Lexic. in Voc. The LXX. indeed, render it_, ανδρος εν νεοτητι, _and - the vulgar Latin version_, Viri in adolescentia; _but the Chaldee - Paraphrast renders it_, Viri in virgine. _And as for the later - scripture, in which it is said, there are_ threescore queens, and - fourscore concubines, and virgins without number, _it is plain, the - word_ virgins _is not opposed to_ young women, _for such were many of - them that are called_ queens and concubines, _but to persons - defloured; therefore we may conclude, that the word always signifies a - virgin, and therefore is rightly translated in the text, under our - present consideration_. - -Footnote 128: - - _So the word is properly rendered by the Chaldee Paraphrast._ - -Footnote 129: - - _See Joseph. Antiq. Lib. XVIII. cap. 1. & Lib. XX. cap. 2. & de Bell. - Jud. Lib. II. cap. 6._ - -Footnote 130: - - Βασιλειαν ο καιρος, ανεπεισθε. - -Footnote 131: - - _Vid. Sueton in Vespas. Percrebuerat oriente toto, ventus & constans - opinio, esse in fatis; ut eo tempore Judea, profecti, rerum - potirentur; & Tacit. Histor. Lib. V. Pluribus persuasio inerat, - antiquis sacerdotum literis contineri, eo ipso tempore fore ut - valesceret, Oriens, profectiq; Judea rerum potirentur._ - -Footnote 132: - - _See Lightfoot’s works, Vol. I. Pag. 765, 766._ - - - - - Quest. XXXVIII., XXXIX., XL. - - - QUEST. XXXVIII. _Why was it requisite that the Mediator should be - God?_ - - ANSW. It was requisite that the Mediator should be God, that he - might sustain and keep the human nature from sinking under the - infinite wrath of God, and the power of death, give worth and - efficacy to his sufferings, obedience, and intercession; and so - satisfy God’s justice, procure his favour, purchase a peculiar - people, give his Spirit to them, conquer all their enemies, and - bring them to everlasting salvation. - - QUEST. XXXIX. _Why was it requisite that the Mediator should be - Man?_ - - ANSW. It was requisite that the Mediator should be Man, that he - might advance our nature, perform obedience to the law, suffer, and - make intercession for us in our nature, have a fellow-feeling of our - infirmities, that we might receive the adoption of sons, and have - comfort and access with boldness unto the throne of grace. - - QUEST. XL. _Why was it requisite that the Mediator should be God and - Man in one Person?_ - - ANSW. It was requisite that the Mediator, who was to reconcile God - and Man, should himself be both God and Man, and this in one Person, - that the proper works of each nature might be accepted of God for - us, and relied on by us, as the works of the whole Person. - -Our Mediator having been considered as God and Man, in one person, we -have a farther account of the necessity of being so. And, - -I. It was necessary that he should be a divine Person, for several -reasons here assigned, with others that may be added. As, - -1. If he had not been God, he could not have come into the world, or -been incarnate, and have had the guilt of our sins laid on him, with his -own consent; for he could not have been a party in the everlasting -covenant, in which this matter was stipulated between the Father and -him; and, had he not consented to be charged with the guilt of our sin, -he could not have been punished for it, inasmuch as God cannot punish an -innocent person; and, if such an one be charged with this guilt, and -consequently rendered the object of vindictive justice, as our Saviour -is said to have been, in scripture, it must be with his own consent. Now -the human nature could not consent to its own formation, and therefore -it could not consent to bear our iniquities; since to consent supposes -the person to be existent, which Christ, had he been only Man, would not -have been before his incarnation, and therefore he could not have come -into the world as a Surety for us, and so would not have been fit, in -this respect, to have discharged the principal part of the work, which -he engaged in as Mediator. - -2. There is another thing, mentioned in this answer, which rendered it -requisite that the Mediator should be God, namely, that he might sustain -and keep the human nature from sinking under the infinite wrath of God, -and the power of death. It must be allowed, that the weight of the wrath -of God, due to our sin, was so great, that no mere creature could, by -his own strength, have subsisted under it. We will not deny, that a mere -creature, supposing him only innocent, but not united to a divine -Person, might have been borne up, under the greatest burthen laid on -him, by the extraordinary assistance of God, with whom all things are -possible; nor that God’s giving a promise that he should not fail, or be -discouraged, is such a security, as would effectually keep it from -sinking; yet when we consider the human nature, as united to the divine, -this is an additional security, that he should not sink under the -infinite weight of the wrath of God, that lay upon him; for then it -would have been said, that he, who is a divine Person, miscarried in an -important work, which he undertook to perform in his human nature, which -would have been a dishonour to him: so far this argument hath its proper -force. But, - -3. There is another reason, which more fully proves the necessity of the -Mediator’s being a Divine Person, _viz._ that this might give worth and -efficacy to his sufferings, obedience, and intercession, that so what he -did might have a tendency to answer the valuable ends designed thereby, -namely, the satisfying the justice of God, procuring his favour, and -purchasing a peculiar people to himself. Had he been only man, what he -did and suffered, might indeed have been sinless, and perfect in its -kind; nevertheless, it could not be of infinite value, for a finite -creature, as such, cannot pay an infinite price, and thereby answer the -demands of justice. Had nothing been demanded of him but a debt of -obedience, which he was obliged to perform for himself, as a creature, -it would not, indeed, have been necessary that it should be of infinite -worth and value, any more than that obedience, that was due from our -first parents, while in a state of innocency: But when this is -considered as a price of redemption paid for us, and as designed to -procure a right to the favour of God, and eternal life, this must be of -such a value, that the glory of the justice of God might be secured, -which nothing less than an infinite price could do; and the law of God -must not only be fulfilled, but magnified, and made honourable; and -therefore the obedience, which was required, must not only be sinless, -but have in it an infinite worth and value, that hereby, when in a way -of intercession, it is pleaded before God, it might be effectual to -answer the ends designed thereby; but this it could not have been, had -he not been an infinite Person, namely, God as well as Man. - -4. Another reason assigned for this, is, that he might give his Spirit -to his people. It is necessary that redemption should be applied, as -well as purchased; and that the same Person, as a peculiar branch of -glory due to him, should perform the one as well as the other; and, in -the application of redemption, it was necessary that the Spirit should -be glorified, that hereby he might appear to be a divine Person; and, as -he acts herein in subserviency to the Mediator’s glory, as has been -before observed[133], he is said to be sent by him, which he could not -have been, had not Christ had a divine nature, in which respect he was -equal with him; nor could he be said to give that which the Spirit -works, as he promised to do, when he told his disciples, _If I depart, I -will send him unto you_, John xvi. 7. - -5. It was necessary that Christ should be God, that he might conquer all -our enemies, and so remove every thing out of the way that tends to -oppose his name, interest, and glory; these are sin, Satan, the world, -and death. Sin, which is opposite to the holiness of God, is that which -spirits, excites, and gives being to all opposition there is against -him, either in earth or hell, and endeavours to eclipse his glory, -controul his sovereignty, and reflect dishonour on all his perfections. -This must be subdued by Christ, so _that it may no longer have dominion_ -over his people, Rom. vi. 14. and, in order hereunto, its condemning -power must be taken away, by his making satisfaction for it, as our -great High Priest; and also its enslaving power subdued by the efficacy -of his grace, in the internal work of sanctification. - -And, upon his having obtained this victory over sin, Satan is also -conquered when his prisoners are brought from under his power; and he -finds himself for ever disappointed, and not able to detain those, who -were, at first, led captive by him, nor to defeat the purpose of God -relating to the salvation of his elect, or to boast as though he had -wrested the sceptre out of his hand, or robbed him of one branch of his -glory. - -Moreover, the world, which is reckoned among the number of God’s -enemies, must be conquered inasmuch as it opposes his name and interest -in an objective way, from whence corrupt nature takes occasion either to -abuse the various gifts and dispensations of providence, or by -contracting an intimacy with those who are enemies to God and religion, -to become more like them, as the apostle says, _The friendship of the -world is enmity with God_, James iv. 4. Now Christ must be God, that he -may discover its snares, and enable his people to improve the good -things of providence to his glory, and over-rule the evil things thereof -for their good. - -And as for death, which is reckoned among Christ’s and his people’s -enemies, which the apostle calls, _The last enemy that is to be -destroyed_, 1 Cor. xv. 26. this is suffered to detain the bodies of -believers, as its prisoners, till Christ’s second coming; but it must be -destroyed, that so they may be made partakers of complete redemption; -and this is also a part of the Mediator’s work, as he raises up his -people at the last day. And all these victories over sin, Satan, the -world, and death, as they require infinite power, so it is necessary -that he, who obtains them, should be a divine Person. - -6. It is necessary that the Mediator should be God, that he might bring -his people to everlasting salvation, that is, first fit them for, lead -them in the way to Heaven, and then receive them to it at last; for this -reason, he is styled, _The author and Finisher of our Faith_, Heb. xii. -2. and it is said, that as _he began the good work, so he performs it_, -Phil. i. 6. or carries it on to perfection. Grace is Christ’s gift and -work; as he purchased it by his blood, while on earth; it is necessary -that he should apply it by his power; even as Zerubbabel, who was a type -of him, after he had laid the foundation-stone of the temple, at last, -_brought forth the head-stone thereof, with shoutings, crying, Grace, -grace, unto it_, Zech. iv. 7. so Christ works all our works for us, and -in us, till he brings them to perfection, and _presents his people unto -himself a glorious church, not having spot, or wrinkle, or any such -thing, but that it should be holy, and without blemish_, Eph. v. 27. and -this is certainly a divine work, and consequently he, who performs it, -must be a divine Person. And to this we may add, - -7. It was necessary that our Mediator should be God, inasmuch as the -everlasting happiness of his people consists in the enjoyment of him. He -is not only the Author of their complete blessedness, but, as we may -express it, the matter of it; they are made happy, not only by him, but -in him; accordingly heaven is described as a state, in which they -_behold his glory_, John xvii. 24. and _see him as he is_, 1 John iii. -2. therefore, since he is the Fountain of blessedness, it is requisite -that he should be God, as well as Man. - -II. It was requisite that the Mediator should be Man. When we speak of -the necessity of Christ’s incarnation, we are not to understand hereby, -that this was absolutely necessary, without supposing the divine will, -or purpose, to redeem man; for since our redemption was not in itself -necessary, but was only so, as the result of God’s purpose relating -thereunto; so Christ’s incarnation was necessary, as a means to -accomplish it. This is what divines generally call a conditional -necessity[134]; so that since Christ was ordained to be a Mediator -between God and man, it was requisite that he should become Man: The -reason assigned for it is, that he might perform obedience to the law. -That obedience to the law was required, in order to his making -satisfaction for sin, we shall have occasion to consider, when we speak -of his Priestly office; therefore all that need be observed under this -head, is, that this obedience could not be performed by him in the -divine nature, in which respect he cannot be under any obligation to -perform that which belongs only to those who are creatures, and as such -subjects; therefore, if he be made under the law, he must have a nature -fitted and disposed to yield obedience. - -Some have enquired, whether it was possible for Christ to have answered -this end, by taking any other nature into union with his divine Person; -or, whether this might have been brought about by his taking on him the -nature of angels? I shall not enter so far into this subject, as to -determine whether God might, had he pleased, have accepted of obedience -in any other nature, fitted for that purpose; but we have ground, from -scripture, to conclude, that this was the only way that God had ordained -for the redemption of man; and therefore, though Christ might have -performed obedience in some other finite nature, or might have taken the -nature of angels, this would not, in all respects, have answered those -many great ends, which were designed by his incarnation. And therefore, -since this was the way in which God ordained that man should be -redeemed, it was necessary that he should take the human nature into -union with his divine; and inasmuch as he was to yield obedience to the -same law, that we had violated, it was necessary that he should be _made -of a woman_, as the apostle expresses it, Gal. iv. 4. God had ordained, -as an expedient most conducive for his own glory, that he, who was to be -our Redeemer, should run the same race with us; and also, that he should -suffer what was due to us, as the consequence of our rebellion against -him, that so, as _the Captain of our salvation, he should be made -perfect through sufferings_, Heb. ii. 10. And inasmuch as sufferings -were due to us in our bodies, it was necessary, God having so ordained -it, that he should suffer in his body, as well as in his soul; and as -death entered into the world by sin, so God ordained it, that we should -be redeemed from the power of the grave, by one, who died for us; in -which respects, it was necessary that he should be man. - -There are also other ends mentioned in this answer, which render this -necessary, namely, that he might advance our nature. It was a very great -honour which that particular nature, which he assumed, was advanced -unto, in its being taken into union with his divine Person. Though it -had no intrinsic dignity, or glory, above what other intelligent, -finite, sinless beings are capable of; yet it had a greater relative -glory than any other creature had, or can have, which may be illustrated -by a similitude taken from the body of man, how mean soever it is in -itself, yet, when considered in its relation to the soul, that adds a -degree of excellency to it, in a relative sense, greater than what -belongs to any creature, destitute of understanding; so the human nature -of Christ, though it had not in itself a glory greater than what another -finite creature might have been advanced to; yet, when considered as -united to the divine nature, its glory, in a relative sense may be said -to be infinite. - -It follows from hence, that since Christ’s being truly and properly man, -was a particular instance, in him, of the advancement of our nature, to -a greater degree of honour, than what has been conferred on any other -creature, this lays the highest obligation on us to admire and adore -him; and should be an inducement to us, not to debase that nature which -God has, in this respect, delighted to honour, by the commission of -those sins, which are the greatest reproach unto it. - -Another consequence of Christ’s incarnation, whereby it farther appears -that it was requisite that he should be man, is that, in our nature, he -might make intercession for us. For the understanding of which, let it -be considered, that the divine nature cannot properly speaking, be said -to make intercession, since this includes in it an act of worship, and -argues the Person, who intercedes, to be dependent, and indigent, which -is inconsistent with the self-sufficiency and independency of the -Godhead; therefore, had he been only God, he could not have made -intercession for us, and consequently this is the necessary result of -his incarnation. - -_Object. 1._ It may be objected hereunto, that _the Spirit_ is said to -_make intercession for the Saints, according to the will of God_, Rom. -viii. 27. whereas he has no human nature to make intercession in; -therefore Christ might have made intercession for us, though he had not -been incarnate. - -_Answ._ When the Spirit is said to make intercession for us, this is not -to be understood of his appearing in the presence of God, and so -offering prayers, or supplications to him in our behalf; but it only -intends his enabling us to pray for ourselves, which is an effect of his -power, working this grace in us; therefore the apostle, speaking -concerning the same thing, says, elsewhere, _God hath sent the Spirit of -his Son into our hearts, crying, Abba, Father_, Gal. iv. 6. that is, -enabling us to cry, _Abba, Father_: Such an intercession as this, is not -unbecoming a divine Person; and this is what is plainly the sense of -those scriptures, in which the Spirit is said to intercede for us. As -for Christ’s intercession, it consists, indeed, in his praying for -us,[135] rather than enabling us to pray; therefore it was requisite -that he should be Man, in order thereunto. - -_Object. 2._ It is generally supposed, that Christ made intercession for -his people before his incarnation: Thus we cannot but conclude, that he -is intended by _the angel of the Lord_, who is represented as pleading -for Israel; _O Lord of hosts, how long wilt thou not have mercy on -Jerusalem, and upon the cities of Judah, against which thou hast had -indignation these three-score and ten years?_ Zech. i. 12. and also as -pleading in their behalf against the accusations of Satan, _The Lord -rebuke thee, O Satan; even the Lord, which hath chosen Jerusalem, rebuke -thee: Is not this a brand which is plucked out of the fire?_ chap. iii. -2. If therefore he made intercession at that time, when he had no human -nature, his incarnation was not necessary thereunto. - -_Answ._ Though we allow that Christ is often represented, in the Old -Testament, as interceding for his people; yet these expressions are -either proleptical, and do not denote, so much, what Christ then did, as -what he would do, after he had assumed our nature; or they imply, that -the salvation of the church, under that dispensation, was owing to the -intercession that Christ would make after his incarnation, as well as to -that satisfaction which he would give to the justice of God in our -nature; so that Christ, in those scriptures, is represented as procuring -those blessings for his people, by what he would, in reality, do after -his incarnation, the virtue whereof is supposed to be extended to them -at that time: He did not therefore _formally_, but _virtually_, -intercede for them; and consequently it does not prove that his -incarnation was not necessary for his making that intercession, which he -ever lives to do in the behalf of his church. - -It is farther observed, that it was requisite that our Mediator should -be Man, that he might have a fellow-feeling of our infirmities: Thus the -apostle says, _He was touched with the feeling of our infirmities_, -having been, _in all points_; in his human nature, _tempted like as we -are, yet without sin_, Heb. iv. 15. As God, it is true, he has a -perfect, namely, a divine knowledge of our infirmities, but not an -experimental knowledge thereof; and therefore, in this respect, had he -not been Man, he could not have been said to sympathize with us herein; -and therefore his compassion towards us, has this additional motive, -taken from his incarnation: It was in this respect that he had the -passions of the human nature, and thereby is induced, from what he once -experienced, to help our infirmities, as being such as he himself -condescended to bear. - -And to this it may be added, as a farther consequence of his -incarnation, that we are made partakers of the adoption of sons, and -have comfort and access with boldness, to the throne of grace. This the -apostle also gives us occasion to infer, from his being made of a woman, -and made under the law, not only that _he might redeem them that were -under the law_, but _that we might receive the adoption of sons_, Gal. -iv. 5. and encourages us, from hence, to _come boldly to the throne of -grace_, Heb. iv. 16. As Christ’s Sonship, as Mediator, includes his -incarnation, and was the ground and reason of the throne of grace being -erected, to which we are invited to come; so, he being, in the same -respect, constituted Heir of all things, believers who are the sons of -God, in a lower sense, are notwithstanding, styled, _Heirs of God, and -joint heirs with Christ_, Rom. viii. 17. He is the Head and Lord of this -great family, who purchased an inheritance for them, and they the -members thereof, who, in the virtue of his purchase, have a right to it; -therefore his incarnation, which was necessary hereunto, was the great -foundation of our obtaining the privilege of God’s adopted children, and -of our access by him to the Father. We first come by faith to him, who, -if we allude to Elihu’s words, _was formed out of the clay_, and -therefore _his terror shall not make us afraid, neither shall his hand -be heavy upon us_, Job xxxiii. 6. and through him, we come to God, as -our reconciled Father. - -III. It was requisite that the Mediator should be God and man, in one -Person. Had his human nature been a distinct human Person, the work of -our redemption would have been brought about by two persons, which would -each of them have had the character of Mediator, unless two persons -could be so united, as to constitute but one, which is no better than a -contradiction. And it is farther observed, in the answer under our -present consideration, that there were works to be performed, proper to -each nature: in the human nature he was to perform every thing that -implied subjection, obedience, or suffering; and though none of these -could be performed by him, in his divine nature, yet an infinite worth, -value, and dignity, was to be added thereunto, which was not so much the -result of any thing done by him in that nature, as of the union of the -human nature with it; upon which account, the obedience he performed, -had, in a relative sense, the same value, as though it had been -performed in his divine nature; and, upon this account, it is said, that -_God purchased the church with his own blood_, Acts xx. 28. - -And to this we may add, that as each nature was distinct, and their -properties not in the least confounded, as was before observed; so we -often read, in scripture, of distinct properties attributed to the same -person, which are opposed to each other, namely, mortality and -immortality, weakness and omnipotency, dependence and independence, &c. -which could not be, with any propriety of speaking, applied to him, had -he not been God and man, in the same person. This is generally styled by -divines, _a communication of properties_,[136] concerning which we must -observe, that the properties of one nature are not predicated of the -other; as the Lutherans suppose, when they conclude, that the human -nature of Christ is omnipresent, upon which their doctrine of -_consubstantiation_ is founded; but we assert, that the properties of -one nature are predicated of the same person, to whom the other nature -also belongs; so that when we say the Person, that was God, obeyed and -suffered; or the Person, that was man, paid an infinite price to the -justice of God, we are far from asserting, that the Godhead of Christ -obeyed, or the manhood merited;[137] and this is the necessary result of -his two natures being united in one Person. There are two things -observed, in illustrating this matter. - -1. That the works of each nature must be accepted of God for us, as the -works of the whole Person, or of the same Person; therefore, if the -nature that obeyed and suffered had been an human person, his obedience -and sufferings could not have been of infinite value, or accepted by God -as a sufficient price of redemption; for they could not have had this -value reflected on them, had they not been the works of a divine Person: -and those rays of divine glory, that shined forth in his human nature, -could have no immediate relation to it, had it been a distinct Person -from that of his Godhead. - -2. It is farther observed, that those works, which were performed by him -in each nature, are to be relied on by us, as the works of the whole -Person: this reliance contains in it an instance of adoration, and -supposes the Person, who performs them, to be God, which he was not in -his human nature; therefore we are to adore our Mediator, and rely on -the works performed by him, in his human nature, as he is God and man in -one Person. As we have sufficient ground, from scripture to conclude, -that the Mediator is the Object of divine adoration; so we are to depend -on him, as a divine Person, for salvation; and our worship herein does -not terminate on his human nature, but on his deity: but, if his human -nature had been a distinct human person we could not be said to adore -him that died for us, and rose again; so that, upon all these accounts, -it is necessary that he should be not only God and man, but that these -two natures should be united in one Person. - -Having considered our Mediator as God and man, in one Person, we are now -to speak of him as having those glorious titles and characters -attributed to him, expressive of his mediatorial work and dignity; -accordingly, he is variously denominated as such in scripture: sometimes -he is called, _Lord_, Phil, iv. 5. at other times, _Jesus_, Matt. i. 21. -and elsewhere, _The Lord Jesus_, Acts ix. 17. and also, _The Lord -Christ_, Col. iii. 24. and, in other places, _The Lord Jesus Christ_, -chap. i. 2. He is called _Lord_, to denote the infinite dignity of his -Person, as God equal with the Father; which name is given him in the New -Testament, in the same sense, in which he is called _Jehovah_ in the -Old, as has been observed under a foregoing answer,[138] and to denote -his divine sovereignty, as the Governor of the world, and the church, -and particularly as executing his kingly office as Mediator; and, in the -two following answers, he is described by his mediatorial characters, -_Jesus_, and _Christ_. - -Footnote 133: - - _See_ Vol. I. _Page 291, 292._ - -Footnote 134: - - _It is otherwise styled_, Necessitas consequentiæ. - -Footnote 135: - - And in presenting his glorious body with the marks of suffering. - -Footnote 136: - - _See Vol. I. page 261._ - -Footnote 137: - - _This is generally styled, by divines_, Communicatio idiomatum in - concreto, non in abstracto. - -Footnote 138: - - _See Vol. I. page 296, 306._ - - - - - Quest. XLI., XLII. - - - QUEST. XLI. _Why was our Mediator called Jesus?_ - - ANSW. Our Mediator was called Jesus, because he saveth his people - from their sins. - - QUEST. XLII. _Why was our Mediator called Christ?_ - - ANSW. Our Mediator was called Christ, because he was anointed with - the Holy Ghost above measure, and so set apart, and fully furnished - with all authority and ability, to execute the offices of Prophet, - Priest, and King of his church, in the estate both of his - humiliation and exaltation. - -I. Our Mediator is very often called _Jesus_ in the New Testament, which -name signifies _a Saviour_, as it is particularly intimated by the -angel, who gave direction, that he should be so called, before his -birth, Matt. i. 21. and he is not only styled our Saviour, but _our -Salvation_, in the abstract: thus the prophet, foretelling his -incarnation, says, _Behold, thy Salvation cometh; his reward is with -him, and his work before him_, Isa. lxii. 11. and, when Simeon _held him -in his arms, he blessed God, and said, Lord, now lettest thou thy -servant depart in peace, according to thy word, for mine eyes have seen -thy salvation_, Luke ii. 28-30. He is a Saviour, as he brings about -salvation for us, and we attain it by him; and he may be styled our -Salvation, as our eternal blessedness consists in the enjoyment of him. -Salvation contains in it a preserving and delivering us from all evil, -which some call the negative idea thereof, and a conferring on us the -greatest good, which is the positive idea of it. In saving us from evil, -he is sometimes said to _deliver us from this present evil world_, Gal. -i. 4. and elsewhere we are said _to be saved from wrath through him_, -Rom. v. 9. and, as all the deliverance we experience, or hope for, is -included in the word _Salvation_, so are all the spiritual blessings -wherewith we are blessed, in this, or a better world; and, upon this -account, he, who is the purchaser and author thereof, is called Jesus. - -1. Since Christ is called Jesus, let us be exhorted to take heed that we -do not entertain any unworthy thoughts of him, or that salvation which -he hath procured, by supposing it indefinite, or indeterminate, or that -he did not come into the world to save a certain number, who shall -eventually obtain this blessing; but that he is the Redeemer, and -consequently the Saviour of many that shall finally perish, which is -little better than a contradiction. And let us not suppose, that it is -in the power of man to make his salvation of none effect; for whatever -difficulties there may be in the way, he will certainly overcome them, -otherwise he would be called Jesus, or a Saviour to no purpose; and -therefore they, who suppose him to be the Saviour of all mankind upon -this uncertain condition, that they improve their natural powers, or the -liberty of their will, so as to render his purpose, relating to their -salvation, effectual, which otherwise it would not be, do not give him -the glory which belongs to him, as called Jesus. - -2. Let us take heed that we do not extenuate his salvation to our own -discouragement, as though he were not able to save, to the uttermost all -that come unto God by him, or did not come into the world to save the -chief of sinners; or we had certain ground to conclude our case to be so -deplorable, as that we are out of the reach of his salvation. - -3. Let none presume, without ground, that he is their Saviour, or that -they have an interest in him as such, while in an unconverted state; or -vainly conclude, that they shall be saved by him, without faith in, or -subjection to him. - -4. Let this name Jesus tend to excite in us the greatest thankfulness, -especially if we have experienced the beginning of the work of -salvation; and let such encourage themselves to hope, that having begun -the good work in them, he will finish it, when he shall appear, a second -time, without sin, unto salvation. - -II. Our Mediator is called Christ, or, as it is generally expressed in -the Old Testament, the Messiah, which signifies a person anointed: thus -it is said, _We have found the Messias, which is, being interpreted, the -Christ_, John i. 41. or, as it is in the margin, the _anointed_. And, as -anointing was made use of under the ceremonial law, in the public -inauguration and investiture of prophets, priests, and kings, in their -respective offices, they are, for that reason, called _God’s anointed:_ -thus it is said, concerning the prophets, _Touch not mine anointed and -do my prophets no harm_, Psal. cv. 15. Kings are likewise so styled, as -Samuel says, _Surely the Lord’s anointed is before him_, 1 Sam. xvi. 6. -These were often anointed, though not always;[139] but the priests were -always anointed, when they first entered on their office; and the high -priest is described by this character, as he upon _whose head the -anointing oil was poured;_ so we read of _the precious ointment upon the -head that ran down upon the beard, even Aaron’s beard, that went down to -the skirts of his garments_, Psal. cxxxiii. 2. This was not an -insignificant ceremony, or merely political, in which respect it is -used, in our day, in the inauguration of kings; but it was an ordinance -to signify God’s designation of them, to the office which they were to -execute, in which they were to expect, and depend upon him for those -qualifications that were necessary thereunto; but it was more especially -designed to typify the solemn inauguration and investiture of our -Saviour, in the offices of Prophet, Priest, and King of his church; and, -in allusion hereunto, he is called, _the Messiah_, or _the Christ_. His -anointing was not external, or visible, with material oil; but, in a -spiritual sense, it signified his receiving a commission from the Father -to execute the offices of Prophet, Priest, and King: upon which account, -he is styled, God’s _holy child Jesus, whom he had anointed_, Acts iv. -27. And this unction, as it was of a spiritual nature, so it was -attended with greater circumstances of glory; and the offices he was -appointed to execute, were more spiritual, extensive, and advantageous, -than theirs, who were types thereof: thus the Psalmist says of him, -_God, thy God, hath anointed thee with the oil of gladness, above thy -fellows_, Psal. xlv. 7. accordingly he was anointed to execute his -prophetical office, _to preach the gospel to the poor_, Luke iv. 18. and -his priestly, so the prophet Daniel speaks of him, as _finishing -transgression, making an end of sin, bringing in an everlasting -righteousness_, Dan. ix. 24. which he did as a Priest; and then he -speaks of anointing him, who was most holy, as infinitely excelling all -those who were anointed with holy oil. He is also said to be anointed to -execute his kingly office; and, with respect thereunto, is called the -Lord’s anointed; and God says, concerning him, _I have set_, or as it is -in the margin, _anointed, my king upon my holy hill of Sion_, Psal. ii. -2. Now there are three things which are more especially intended in this -unction, which are particularly mentioned in this answer. - -1. His being set apart, or separated from the rest of mankind, as the -only Person who was designed to execute the offices, together with his -public investiture therein. For the right understanding of which, let it -be considered, that there was an eternal designation of him by the -Father thereunto: thus the apostle speaks of him, as one _who was -fore-ordained before the foundation of the world_, 1 Pet. i. 20. And -some think, that this is intended by that expression of the Psalmist, _I -will declare the decree; the Lord hath said unto me, Thou art my Son, -this day have I begotten thee_, Psal. ii. 7. and that this is also -intended by _his being set up from everlasting_, Prov. viii. 23. This we -may call his eternal inauguration, which was the foundation, ground, and -reason of his incarnation, or of that inauguration, or investiture, -which was visible to men in time, which is the second thing to be -considered, in his being set apart to execute these offices. - -When he came into the world, there was a glorious declaration given, -both to angels and men, that he was the Person whom God had conferred -this honour upon, and accordingly he received glory from them, as -Mediator, by a divine warrant; so some understand that scripture, _When -he bringeth in the first-begotten into the world, he saith, and let all -the angels of God worship him_, Heb. i. 6. And elsewhere we read, Luke -ii. 10, 11. of the angels being sent as heralds, to make proclamation of -this matter to men, at his first coming into the world. And, when he -entered on his public ministry, there was a divine declaration given, as -a farther visible confirmation hereof, immediately after his baptism, -when _the heavens were opened unto him, and he saw the Spirit of God -descending like a dove, and lighting upon him, and lo, a voice from -heaven, saying, This is my beloved Son, in whom I am well pleased_, -Matt. iii. 16, 17. and John the Baptist was immediately raised up, as a -prophet, to signify this to the world, which he did at that time, when -our Saviour first entered on his public ministry, and speaks of him, as -_preferred before himself_, not only as having a more excellent nature, -but as being set apart to an higher office, than that which he was -called to; and accordingly he styles him, _The Lamb of God_, intimating, -that God had set him apart, as the great Sacrifice that was to be -offered for sin, John i. 29, 30. and, soon after this, he gives another -testimony hereunto, together with a glorious, yet just, character of the -Person, who was invested with this authority, when he says, concerning -him, _A man can receive nothing, except it be given him from heaven_: q. -d. “I have not received this honour of being the Christ, and doing the -works which he does, but it is given him from heaven: I am not the -_bridegroom_ of the church, but _his friend_, who _rejoice greatly, -because of his voice; what he hath seen and heard, that he testified_; -and God hath sent him, _whose word he speaketh; for God giveth not the -Spirit by measure unto him; the Father loveth the Son, and hath given -all things into his hand_, John iii. 27-35. therefore he is set apart, -by him, to perform the work of a Mediator, which belongeth not unto me.” - -2. Christ was furnished with authority, or had a commission given him, -to perform the work he was engaged in, as Mediator. This was absolutely -necessary, since, as the apostle says, concerning the priesthood in -general, that _no man taketh this honour unto himself, but he that is -called of God_, and authorized by him to perform it, _as was Aaron; so -also Christ glorified not himself, but he that said unto him, Thou art -my Son, to-day have I begotten thee_; and, _Thou art a Priest for ever, -after the order of Melchisedec_, Heb. v. 4-6. As it was reckoned an -intrusion, and no other than an instance of profaneness, for any one to -exercise a sacred office, without a divine warrant, it was necessary -that our Saviour should be furnished therewith: the work he was to -perform was glorious, the consequences thereof of the highest -importance, and his services would not have been accepted, or availed to -answer the great ends thereof, had he not received a commission from the -Father. And that he came into the world with this commission and -authority, derived from him, he constantly asserts and proves, he -asserts it, when speaking concerning himself, that _God the Father had -sealed him_, John vi. 27. and elsewhere says, _I have power to lay down -my life, and to take it again; this commandment have I received of my -Father_, John x. 18. and he not only asserts, but proves it; every -miracle that he wrought being a confirmation thereof, in which respect a -divine testimony was affixed to his commission: thus he says, _The works -that I do, in my Father’s name, they bear witness of me_, ver. 25. and -elsewhere, when he asserts his authority, and proves, that _the words -which he spake, he spake not of himself_; he adds, _the Father that -dwelleth in me, he doth the works_, John xiv. 10, 11. He appeals to -those miraculous works, which were performed either by himself, or by -the Father, which he might well do, because the Father and he had the -same divine power, and thereby intimates, that the commission, which he -received from the Father, was attested in this extraordinary manner. - -3. Our Saviour’s unction included in it an ability to execute those -offices, which he was engaged in, as Mediator. We have before observed, -that when persons, under the ceremonial law, were anointed to execute -the offices either of prophet, priest, or king; this was not only an -ordinance, to signify that they had a divine warrant to execute them, -but they were hereby given to expect those qualifications that were -necessary to the discharge thereof. God never calls to an office, but he -qualifies for it: thus our Saviour was furnished with ability, as well -as authority; this was more especially applicable to his human nature, -in which he was to obey and suffer; as to his divine nature, that could -not be the subject of a derived power, or qualifications conferred upon -it. Now this ability, with which our Saviour was furnished, as man, was -that which rendered him fit to perform the work which he came into the -world about. As a Prophet, he was qualified to preach the gospel with -greater wisdom and authority than all others, who were ever engaged in -this work: his very enemies confessed, that _never man spake like him_, -John vii. 46. and he had continual assistance from God, which preserved -him from all mistakes; so that what he delivered was infallibly true, -and, as such to be depended on: he was also furnished with zeal for the -glory of God, yet such as was tempered with sympathy, meekness, and -compassion towards his people; and an holy courage, resolution, and -fortitude, which preserved him from fainting, or being discouraged under -all his sufferings; and a constant disposition and inclination to refer -all to the glory of the Father, and not to assume any branch of divine -honour to his human nature; and, by this means, the whole discharge of -his ministry was acceptable, both to God and man. - -Thus concerning the reasons why our Saviour is called Christ. And this -leads us to consider the offices which he was anointed to execute, upon -the account whereof he is styled, the Prophet, Priest, and King of his -church. Here we shall premise some things in general concerning these -three offices; and then speak to each of them, as contained in the -following answers. - -1. Concerning the number of the offices, which he executes; they are -_three_. Some have enquired, whether there are not more than three -executed by him, inasmuch as there are several characters and relations, -which Christ is described by, and is said to stand in, to his people, -besides those of Prophet, Priest, and King: thus he is styled, _The Head -of the body, the church_, Col. i. 18. and _an Husband_, to it, Isa. liv. -5. and _a Bridegroom_, John iii. 29. and elsewhere he is said to perform -the office of a _Shepherd_: thus he styles himself, _The good Shepherd_, -John x. 14. and he is called, _The Captain of our salvation_, Heb. ii. -10. and many other characters of the like nature are given him, from -whence some have taken occasion to think, that several of them contain -ideas, distinct from those of a Prophet, Priest, and King, and therefore -that there are more offices than these executed by him: but all that -need be said to this, is, that these, and other characters and -relations, which are ascribed to Christ in scripture, are all included -in, or reducible to one or other of these three offices; therefore we -have no reason to conclude, that he executes any other offices, distinct -from them, as Mediator. - -2. The condition of fallen man, and the way in which God designed to -bring him to salvation, which was adapted thereunto, renders it -necessary that Christ should execute these three offices. Accordingly, -we are all of us, by nature, ignorant of, and prejudiced against divine -truth, as the apostle observes, _The natural man receiveth not the -things of the Spirit of God, for they are foolishness unto him; neither -can he know them, because they are spiritually discerned_, 1 Cor. ii. -14. therefore it is necessary that Christ should execute the office of a -Prophet, to lead us into all truth, and give this spiritual discerning -thereof. - -Moreover, we are all _guilty before God_, Rom. iii. 19. and can by no -means make atonement, give satisfaction to his justice, or procure a -pardon; nor can we plead any thing done by us, as a ground thereof; -therefore we need that Christ should execute the office of a Priest, and -so first make atonement, and then intercession, for us. - -And as to the way in which God brings his people to salvation, this -requires Christ’s executing his threefold office. Salvation must be -purchased, proclaimed, and applied; the first of these respects Christ’s -Priestly office; the second, his Prophetical; and the third, his Kingly; -accordingly he is said to be _made of God unto us wisdom, righteousness, -sanctification, and redemption_, 1 Cor. i. 30. and elsewhere he styles -himself, _The Way, the Truth, and the Life_, John xiv. 6. - -Moreover, in the execution of these offices, and bringing us thereby to -salvation, he deals with God and man in different respects; with God, -more especially, as a Priest, in satisfying his justice, and procuring -his favour: thus the high priest under the law, who was a type of -Christ’s Priestly office, is said to be _ordained for men in things -pertaining to God, that he may offer both gifts and sacrifices for -sins_, Heb. v. 1. even so Christ, our great High Priest, by offering -himself a sacrifice, performed that part of his ministry which pertained -to God, in the behalf of men; and he also deals with God, by appearing -in his presence, continually making intercession for them; and, on the -other hand, he deals with men, as designing to bring them to God, which -he does more especially as a Prophet and King. - -3. These three offices, which Christ executes, are distinct, and -therefore not to be confounded. This we maintain against Socinus, and -his followers: they speak, indeed, of Christ, as a Prophet, Priest, and -King, which they are obliged to do, because the words are so frequently -mentioned in scripture; yet the sense they give of them, amounts to -little more than an acknowledgment of his Prophetical office: and even -this, as they explain it, contains in it nothing more than what other -prophets, that went before him, either were, or might have been, -qualified to perform; for any one, who is under divine inspiration, may -infallibly declare the will of God, and give forth those laws, by which -God has ordained that his church should be governed; and our Saviour, -according to them, does little more than this. They speak of him, -indeed, as a Priest, but not as making satisfaction for our sins to the -justice of God, nor by interceding in the virtue thereof, but only by -putting up prayers and supplications to him on our behalf; which differs -very little from those prayers and supplications that were put up by -other prophets in behalf of the people. - -Again, they speak of him as a King, but not as subduing our wills, or -conquering our enemies, by almighty power; or, if they allow that he -subdues us to himself, as a King, yet, in their farther explaining -thereof, they mean nothing else by it, but his gaining us over to his -side by arguments, freeing us from our ignorance, and over-coming our -prejudices against truth, by a clear revelation of it; or, if they speak -of his conquering our enemies, they intend nothing else by it, but his -guarding and defending his people, by furnishing them with arguments to -resist their subtle attempts against them, all which things are -reducible to his Prophetical office; so that, though they speak of him -as executing three offices, it is no more than if they should assert, -that he executes but one; and the most they intend by all this, is, that -he is a teacher, sent from God, and consequently not much superior in -excellency to Moses, who was a prophet, raised up from among his -brethren, and had the honourable character given him, that he was -_faithful in all his house_; whereas, the apostle proves, by what he -says of our Lord Jesus, that he was _counted worthy of more glory_, as -_he who hath builded the house, hath more honour than the house_; and -farther styles him a divine Person, when he says, he that _built all -things is God_, Heb. iii. 2, 3. - -4. These three offices, which Christ executes, are not to be divided, -especially when they are executed in such a way, as is effectual to the -salvation of those who are concerned herein. He may, indeed, in an -objective way, reveal the will of God, or give laws to his church, as a -Prophet, without working savingly upon the understanding: he may also -execute his kingly office, as a judge, in pouring the vials of his wrath -on his enemies, without subduing the stubbornness of their wills, or -bringing them to the obedience of faith: nevertheless, we must conclude, -that, wheresoever he executes one of these offices in a saving way, he -executes them all. In this respect, though the offices be distinguished, -yet in the execution of them, they are not divided: thus whosoever is so -taught by him, as a Prophet, as to be made wise to salvation, is -redeemed by his blood, as a Priest, overcome by his power as a King, and -brought into subjection to his will in all things; so all for whom, as a -priest, he has purchased peace, to them he will, in his own time, -proclaim it, as a Prophet, and enable them to believe in him, by making -them willing in the day of his power. - -5. He executes these offices in a twofold state; first, of humiliation, -and then of exaltation, with different circumstances agreeable -thereunto; which twofold state will be considered in some following -answers. What we shall observe, at present, concerning it is, that that -part of Christ’s priestly office, in which he made atonement for sin, -was executed on earth in his state of humiliation: whereas the other -part thereof, consisting in his intercession, together with some -branches of his prophetical and kingly office, were executed both in -earth and heaven, though in a different manner, agreeable to those -circumstances of glory in which he was, and is. - -Footnote 139: - - _Prophets were, indeed, oftentimes set apart for that office, without - anointing; but it seems probable, from the command of God to Elijah, - to anoint Elisha to be a prophet in his room, that when they were - called, in an extraordinary manner, to be public prophets, and in that - respect, as it is said concerning the prophet Jeremiah,_ [chap. i. - 10.] Set over nations and kingdoms, _then they were not only - sanctified and ordained hereunto, but the ceremony of anointing was - used, especially when some other prophet was appointed to instal them - in this office. And as for kings, though they were not always - anointed, yet this ceremony was generally used, as is observed by some - Jewish writers, when the kingdom was rent out of the hand of one, and - another was, by immediate divine direction, substituted to reign in - his stead: thus, when the kingdom was taken from Saul, David was - anointed; and it was also used in other instances, though the crown - was inherited by lineal descent, when any other made pretensions to - it. Thus David commanded Solomon to be anointed, because Adonijah - pretended to it,_ [1 Kings i. 34.] _And Joash was anointed, though he - had a right to the crown, as descended from Ahaziah, who was king - before him, because the crown had, for some time, been usurped by - Athaliah,_ [2 Kings xi. 12.] _In these, and such like cases, kings - were installed in their office by unction, though, in other instances, - it was not universally practised._ - - - - - Quest. XLIII. - - - QUEST. XLIII. _How doth Christ execute the office of a Prophet?_ - - ANSW. Christ executeth the office of a Prophet, in his revealing to - the church, in all ages, by his Spirit and word, in divers ways of - administration, the whole will of God, in all things concerning - their edification and salvation. - -That which may be first observed, before we consider the parts of -Christ’s prophetical office, and the manner of his executing it, is the -order in which it is mentioned, as set before his priestly and kingly -offices, which may give us occasion to enquire whether it be executed -before them. - -1. If we consider the natural order of his executing his three offices, -or the dependence of the execution of them, one on the other, then it -must be observed, that he first executes his priestly office, and, -pursuant hereunto, his prophetical and kingly; for sinners must first be -redeemed by his blood, before they can be brought to a saving knowledge -of him, or an entire subjection to him; therefore he first deals with -God as a Priest, in our behalf, and thereby prepares the way of -salvation, and lays the foundation thereof, in his oblation and -intercession, and then, as a Prophet and King, he deals with men, and -thereby brings them to God. In this respect, therefore, if these three -offices were to be laid down in their natural order, we must say, that -Christ executes the office of a Priest, Prophet, and King. - -2. If we consider the order in which our Saviour executed these offices, -in the exercise of his public ministry, we may say, he first produced -his commission, or proclaimed the end of his coming into the world, and -proved himself to be the Messiah, and so discovered himself to his -people, as the great Prophet of his church; and, after that, he laid -down his life, as a sacrifice for sin, as a Priest, and then he -conquered his enemies, spoiled principalities and powers, and exerted -the exceeding greatness of his power, in the application of redemption, -as a King. It is in this respect that the offices of Christ are -generally treated of, in the same method in which they are here laid -down; so that his prophetical office is first mentioned, which is what -we are now to consider. And, - -I. We shall shew how Christ is described, in scripture, as the Prophet -of his church. There are many expressions whereby his prophetical office -is set forth: Thus he is styled, _a Teacher come from God_, John iii. 2. -and he calls himself our _Master_, Matt. xxiii. 8. or the Lord of our -faith, and, as such, is distinguished from all other teachers, some of -which affected very much to be called Rabbi, and would persuade the -world, by an implicit faith, to believe whatever they said: But our -Saviour advises his disciples to refuse that title; for, says he, _One -is your master, even Christ_. - -Again, he is called, _a law-giver_, Mat. xxxiii. 22. or, the one and -only lawgiver; and, it is added, that he differs from all other -law-givers, in that he is _able to save, and to destroy_, James iv. 12. -he is also called, _The Angel_, or _Messenger of the covenant_, who -reveals the covenant of grace to us; and brings these glad tidings, that -is, in him, reconciling the world to himself. - -He is also called, _The apostle_, as well as the high Priest, _of our -profession_, Heb. iii. 1. as he was first sent of God to publish peace, -before he appointed others, who are called apostles, or inferior -ministers to him, to pursue the same design. He is also styled, _A -witness to the people_, their _leader_ and _commander_, Isa. lv. 4. and -he is farther described, as a _faithful witness_, Rev. i. 5. - -And he is set forth by several metaphorical expressions, which denote -the execution of this office, _viz._ _The light which shineth in -darkness_, John i. 5. Thus the prophet Isaiah describes him, when he -says, _Arise, shine, for thy light is come, and the glory of the Lord is -risen upon thee_, Isa. lx. 1. He is likewise compared to the sun, the -fountain of light, and so called, _The Sun of righteousness_, that was -_to arise with healing in his wings_, Mal. iv. 2. and, _The bright and -morning star_, Rev. xxii. 16. by which, and many other expressions to -the same purpose, this prophetical office of Christ is set forth in -scripture. - -II. We shall now consider what Christ does in the execution of his -prophetical office, as he is said to reveal the will of God to his -church. And, - -1. How he was qualified for this work, which supposes him to have a -perfect knowledge of the divine will. We have before observed, that the -Socinians, agreeably to the low thoughts they have of him, as a mere -creature, suppose, that he was unacquainted with the will of God till he -entered on his public ministry; and, in order to his being instructed -therein, that he was, soon after his baptism, taken into heaven, and -there learned, from the Father, what he was to impart to mankind, which -they suppose to be the meaning of those scriptures, that speak of him, -as _coming down from heaven_, or _coming forth from the Father_, into -the world, John vi. 38. compared with chap. xvi. 28. and his _speaking -as the Father had taught him_, or _what he had seen with his Father_, -chap. viii. 28, 38. But, since we have shewn the absurdity of this -opinion elsewhere, when speaking in defence of our Saviour’s deity[140], -and have considered that those scriptures, which mention his coming down -from heaven, plainly refer to his incarnation, and that the mode of -expression is the same, as when God is said, in other scriptures, to -come down into this lower world, by his manifestative presence here, -which is not inconsistent with his omnipresence; therefore I shall only -add, at present, that those scriptures, which speak of Christ’s being -taught the things which he was to impart to the church, as they do not -overthrow the omniscience of his divine nature; so they give no -countenance to this supposition, that his human nature was taken up into -heaven to be taught the will of God. In this nature, indeed, he needed -instruction, and had no knowledge but what he received by communication; -and it is plainly said of him, that he _increased in wisdom_, as he -advanced in age: But the knowledge which he had, as man, which was -sufficient to furnish him for the execution of this office, proceeded -from a two-fold cause, namely, the union of that nature with his divine -Person, the result whereof was, his having all those perfections that -belong to it, of which the knowledge of divine things is one; for it -would have been a dishonour to him, as God, to be united to a nature -that had the least blemish or defect, or was unqualified to perform the -work which he was therein to engage in. And, besides this, our Saviour -had an unction from the Holy Ghost, which, as has been already observed, -implies not only his receiving a commission, but, together therewith, -all necessary qualifications to discharge the work he was engaged in, -which include in them his knowing the whole will of God; as it is said, -_God gave not the Spirit by measure unto him_, John iii. 34. that is, he -gave it in a greater measure to him, than he ever did to any other, as -the work, that he was to engage in, required it. - -2. Let us now consider what is the will of God, which Christ reveals. -This includes in it every thing that relates to our salvation, or that -is necessary to be known and believed by us, in order thereunto, viz. -that God had an eternal design to glorify his grace, in the recovery of -a part of mankind from that guilt and misery, in which they were -involved, and putting them into the possession of compleat blessedness; -and that, in order hereunto, each of the Persons in the Godhead designed -to demonstrate their distinct Personal glory, that, in this respect, -they might receive adoration and praise from men; the Father, as sending -our Saviour, to be a Redeemer; the Son, as taking that character and -work upon him; and the Spirit, as applying the redemption purchased by -him. - -Moreover, he was to make a public proclamation that salvation was -attainable; and that the way to attain it, was by sinners coming to him -as a Mediator, by whom they might have access to the Father; and to -invite them to come to him by faith; as he often does in the gospel. He -was also to let them know, that this faith is the gift of God, and in -what way they may expect to attain it, to wit, in a constant attendance -on the ordinances of his own appointment; and, to encourage them -hereunto, that there are many great and precious promises, which are all -put into his hand, to apply and make good to his people. These, and many -other things, which contain in them the sum and substance of the gospel, -are what we understand by the will of God, which Christ communicates, as -a Prophet, to his church. As it may be observed, that these doctrines -are such as are matter of pure revelation, which could not have been -known without it, as well as of the highest importance, and therefore -worthy to be made known by so excellent a Person. And this leads us to -consider, - -III. The persons to whom Christ reveals the will of God, namely, the -church; to them the lively oracles of God are committed; and they are -built on the foundations of the apostles and prophets, Jesus Christ -himself being the chief Corner-stone. As for the world, which is -sometimes opposed to the church, it is said, that, _by wisdom it knew -not God_, 1 Cor. i. 21. that is, not in such a way as he is revealed in -the gospel; but the church, which Christ loved, and for which he gave -himself, is said to be _sanctified by the word_, Eph. v. 26. and _to -them it is given, to know the mysteries of the kingdom of heaven; but to -others it is not given_, Matt. xiii. 11. so that the church is the seat, -and the object of the execution of Christ’s prophetical, as well as of -his other offices; _They are taught by him as the truth is in Jesus_, -Eph. iv. 21. - -IV. We are now to consider the way and means by which Christ reveals the -will of God to the church; there are two ways by which this is done. - -1. Objectively, which is an external method of instruction, the effect -and consequence whereof is our hearing of him by the hearing of the ear, -or as the apostle calls it, our _having the form of knowledge, and of -the truth in the law_, Rom. ii. 20. This instruction Christ is said to -give by the word: And this he did; first, by publishing the glad tidings -of salvation in his own Person, which he mentions, as one great end for -which he was sent into the world, as he says, _I must preach the kingdom -of God, for therefore am I sent_, Luke iv. 43. and accordingly he styles -himself, _The Light of the world_, John viii. 12. and it is said, that -_he was anointed to preach good things unto the meek, sent to bind up -the broken-hearted, to proclaim liberty to the captives, and the opening -of the prison to them that are bound_, Isa. lxi. 1. and when he is -represented, as complying with the call of God, and _delighting to do -his will_, he adds, _I have preached righteousness in the great -congregation; lo, I have not refrained my lips, O Lord, thou knowest, I -have not hid thy righteousness within my heart, I have declared thy -faithfulness and thy salvation; I have not concealed thy -loving-kindness, and thy truth, from the great congregation_, Psal. xl. -9, 10. And as Christ preached the gospel in his own Person, so, when he -left the world, he gave commission to others to preach it, and his -Spirit to instruct them what they should deliver, by whose inspiration -his word was committed to writing, which is the fountain of all truth; -and, by this means, the church attains, as at this day, the knowledge -thereof. - -2. Our Saviour reveals the will of God to his people, in a subjective -way, which is internal, whereby he deals with their hearts, which he -disposes and fits to receive the truth: Hereby he opens the eyes of the -understanding, to see a beauty and glory in the gospel, and inclines all -the powers and faculties of the soul to be conformed to it; and this he -does more especially in those in whom he executes his prophetical office -effectually, unto salvation. This is styled, in this answer, Christ’s -executing his prophetical office by his Spirit, as distinguished from -the execution thereof by his word. We read sometimes of the Spirit’s -teaching us, in scripture as our Saviour tells his disciples, that He, -viz. the Spirit, _would guide them into all truth_, John xvi. 13. and of -believers _having their souls purified, in obeying the truth, through -the Spirit_, 1 Pet. i. 22. and at other times of Christ’s teaching by -his Spirit. Now there is no essential difference between Christ’s -teaching as God, and the Spirit’s teaching, since the divine glory of -the Son and Spirit, to which this effect is attributed, is the same: But -Christ’s teaching by his Spirit, only denotes, as was before observed -under a foregoing answer, the subserviency of the Spirit’s acting -herein, to Christ’s executing this branch of his prophetical office, -whereby he demonstrates his personal glory[141]. - -V. We are now to consider the various ages in which Christ is said to -execute this office. That he did this after his incarnation; first, in -his own Person, and then, by taking care that his gospel should be -preached in all succeeding ages, until his second coming, has been -already considered. We may also observe, that Christ executed his -prophetical office before his incarnation: Thus it is said, that, _by -his Spirit, he preached unto the spirits in prison_, that is, to the -world before the flood, who are represented in the words immediately -following, as _disobedient, when once the long-suffering of God waited -in the days of Noah, while the ark was preparing_, 1 Pet. iii. 19, 20. -so that Noah who was a prophet, was his inferior minister, raised up, -and spirited by him, to preach to the world, which upon that account, is -called Christ’s preaching, and accordingly herein he executed his -prophetical office. And he is also said to have given the law from mount -Sinai, as the apostle’s words seem to intimate, when he says, _Whose -voice shook the earth_, Heb. xii. 26. to wit, mount Sinai, which -trembled when he gave the law from thence; and that this refers to our -Saviour, appears from the words immediately foregoing, wherein it is -said, _See that ye refuse not him that speaketh_, namely, Christ; _for -if they escaped not who refused him that spake on earth_, to wit, from -mount Sinai, or when he spake on earth, _much more shall not we escape -if we turn away from him, that speaketh from heaven; whose voice then -shook the earth_, &c. ver. 25. - -Moreover, that he executed his prophetical office before his -incarnation, and thereby led his church into the knowledge of divine -truth, is evident, from the account we have, in scripture, of his -appearing to them in the form of a man, or an angel, which he more -frequently did, before the word of God was committed to writing, and -afterwards occasionally in following ages: Thus he appeared to Moses in -the burning bush, and sent him into Egypt to demand liberty for Israel, -and afterwards he led them through the red sea, as appearing in the -pillar of the cloud and fire; and he is described, as _the angel which -was with Moses in the church in the wilderness which spake to him in -mount Sinai, and with our fathers, who received the lively oracles_, -Acts vii. 38. which is a farther proof of what was before mentioned, -that he gave the law from thence; and while they travelled through the -wilderness, he _led them about_, or went before them, in the pillar of -cloud, and _instructed them_, Deut. xxxii. 10. so that all the knowledge -of divine things, which they attained to, was the result of the -execution of his prophetical office unto them. And when at any time they -opposed Moses, his under-minister, he appeared in Person and vindicated -him; as in that particular instance, occasioned by Aaron’s and Miriam’s -speaking against him, wherein it is said, _The Lord came down in a -pillar of a cloud, and stood in the door of the tabernacle, and said, If -there be a prophet among you, I, the Lord, will make myself known unto -him in a vision, and will speak unto him in a dream; my servant Moses is -not so, who is faithful in all mine house_, Numb. xii. 5-7. which is a -farther intimation, that Christ then executed his prophetical office, by -inspiring the prophets, who were raised up at that time.[142] - -To conclude this head, we may observe the difference between Christ’s -executing his Prophetical office, before and after his incarnation. In -the former of these, as was but now hinted, he occasionally assumed the -likeness of the human nature, that he might the better converse with -man, but was not really incarnate; in the latter, he delivered the mind -and will of God, as dwelling in our nature. Before this, he discovered -what was necessary to be known by the church at that time, and gave them -those promises which related to the work of our redemption, to be -performed by him: but, in the present execution of his Prophetical -office, he opens a more glorious scene, and represents all those -promises, as having their accomplishment in him, and displays the divine -perfections, in bringing about our salvation, in their greatest beauty -and lustre. - -Footnote 140: - - See Vol. I. Page 347-350. - -Footnote 141: - - See Vol. I. Page 291, 292. - -Footnote 142: - - _The force of this argument, and the application of these and several - other scriptures to Christ, depend upon this supposition, which, we - take for granted, and, were it needful, might easily be proved, that - whenever a divine person is said, in scripture, to appear in the form - of an angel, or to appear in a cloud as a symbol, or emblem of his - presence, this is always meant of our Saviour._ But compare Watts’s - Works, 5 vol. 381, and Edwards’s Works, 4 vol. 491. - - - - - Quest. XLIV. - - - QUEST. XLIV. _How doth Christ execute the office of a Priest?_ - - ANSW. Christ executeth the office of a Priest, in his once offering - himself a sacrifice, without spot, to God, to be a reconciliation - for the sins of his people, and in making continual intercession for - them. - -In considering Christ’s Priestly office, as described in this answer, we -may observe the two great branches thereof, namely, the offering himself -a sacrifice; and making intercession. There are several scriptures which -expressly mention both of them: thus he is said, _through the eternal -Spirit, to have offered himself without spot, to God_, Heb. ix. 14. and -then described as having _entered into heaven, now to appear in the -presence of God for us_, ver. 24. and elsewhere the apostle speaks of -him, as _having an unchangeable priesthood, and being able to save them -to the uttermost that come unto God by him_, and that this is founded on -his offering up himself, and making intercession for them, chap. vii. -24, 25, 27. In considering this, we may observe, - -I. The reason of his being styled a Priest, which denomination was taken -from those who exercised the priestly office under the ceremonial law, -who were types of him, as such: accordingly we may consider; that the -office of the priesthood was executed by sundry persons, appointed to -this service. A priest was a public minister, who was to serve at the -altar, _to offer both gifts and sacrifices for sins_, Heb. v. 1. That -these were offered in all the ages of the church, after the fall of man, -appears, from the sacrifice that Abel offered, which the apostle calls -an _excellent one_, and, upon this occasion, says, that _he obtained -witness that he was righteous, God testifying of his gifts_, Heb. xi. 4. -and therefore it follows, that it was instituted by him: yet it does not -appear that there was, in that early age of the church, a set of men -solemnly and publickly invested in this office: but the heads of -families are generally supposed to have been the public ministers in -holy things, and particularly priests, though they do not appear to have -been then so styled; and thus it continued till about the time that God -brought Israel out of Egypt, when, by his appointment, all the -first-born of the children of Israel were consecrated to him; and these -officiated as priests, during that small interval of time, till the -priesthood was settled in the tribe of Levi, upon which occasion God -says, _I have taken the Levites from among the children of Israel, -instead of all the first-born, because all the first-born are mine; for -on the day that I smote all the first-born, in the land of Egypt, I -hallowed unto me all the first-born in Israel_, Numb. iii. 12, 13. And, -when God gave the ceremonial law from mount Sinai, he appointed that -tribe to minister as priests in holy things. Of these some had one part -of the ministry of the sanctuary committed to them, and others another; -particularly the priesthood, or the charge of offering gifts and -sacrifices, was more, especially committed to the family of Aaron, of -which the eldest son, in their respective generations, was generally -advanced to the high priesthood, and other descendants from him were -common priests, who acted under, or were assistants to him in all the -parts of his ministry, excepting that which respected his entering into -the holy of holies. These were invested in their respective offices by -unction, though the high priest’s office and unction had some things -peculiar in it, in which it exceeded theirs; and they were all types of -Christ’s priesthood, though the high priest was so in an eminent degree; -which leads us to consider, - -II. The Priesthood of Christ, as typified under the ceremonial law, and -that either by the service which was commonly performed by the high -priest, and other priests under him, or as it was typified by -Melchizedec, who is occasionally mentioned in scripture, as shadowing -forth Christ’s Priesthood in some particular instances, which were not -contained in other types thereof. - -1. We shall speak concerning the priests under the law, as types of -Christ’s Priesthood, and particularly shew wherein their priesthood -agrees with, or differs from his. - -(1.) Wherein they agree. - -_1st, Every high priest was taken from among men_, as the apostle -observes, Heb. v. 1. _and was ordained for men in things pertaining to -God_. And, to this we may add, that he was taken from among his -brethren, and so must be a member of that church, in whose name he -administered, and of which he was the head, by the dignity of his -office. In this, he was a lively type of Christ, who, in order to his -being an High Priest, became man, that he might perform this ministry -for men in things pertaining to God. It is true, the validity of his -office, or the efficacy thereof to answer its designed end, arose from -the dignity of his Person, as God; yet the matter thereof, or the -ministry he performed, required that he should be taken from among men, -and have all the essential properties of the human nature; so that, as -the high priest was taken out of the church, or from among his brethren, -and, by office, was the head thereof, Christ was a member of the church, -and, as such, complied with those ordinances which God had instituted -therein, and from the dignity of his Person and office, was the Head -thereof: as a Member of it, he was exposed to the same temptations and -miseries as they are, and so is able to sympathize with, and succour -them under all their temptations, Heb. iv. 15. compared with chap. v. 2. -and as the Head thereof, he manages all affairs relating to it, and -expects that all his people should be entirely subjected to him. - -_2dly_, The matter of the priest’s office, or the things that were -offered by him, were, as was before observed, gifts and sacrifices -offered for the remission of sins; which blessing could not be attained -without shedding of blood, as the apostle observes, _without shedding of -blood there is no remission_, chap. ix. 22. Thus Christ was to redeem -his people, and procure forgiveness of sins, and make atonement for them -by sacrifice, or by the shedding of blood. - -_3dly_, After the high priest had offered sacrifices, there was another -part of that ministry, which was peculiar to himself, in which he was an -eminent type of Christ, which he performed but once a year, to wit, on -the great day of expiation, when he went into the holiest of all within -the vail, with blood and incense; the blood he sprinkled on the -mercy-seat over the ark, and caused the smoke of the incense to ascend -and cover the mercy-seat, and from thence he received an intimation from -God, that the sacrifices, which he had offered for the people, were -accepted, after which he went out, and blessed them, in the name of the -Lord; in all which, he was a lively type of Christ’s executing his -Priestly office, chap. ix. 3, 7. compared with Lev. xvi. 14. who first -offered an acceptable sacrifice for us on earth, and then entered into -heaven, (which was typified by the priest’s entering into the holy of -holies) to present his sacrifice before God, and to make intercession -for us; and, as the consequence hereof, he blesses his people, in -turning them from all their iniquities, and in conferring all the other -fruits and effects of his sacrifice upon them. Thus Christ’s Priesthood -was shadowed forth by that ministry, which was performed by the priests -under the ceremonial law; nevertheless, - -(2.) There were many things in which they differed; as, - -_1st_, The priests under the law were mere men; but Christ, though truly -man, was more than a man. Though he was made, in all the essential -properties of the human nature, like unto us; yet he had a divine -nature, in which he was equal with God; and therefore his ministry could -not but be infinitely more valuable, than that of any others, who were -types of him. - -_2dly_, The priests under the law were of the tribe of Levi, and -therefore theirs is called, by the apostle, _The Levitical priesthood_, -Heb. vii. 11. But our Saviour, as Man, was of the tribe of Judah, and -therefore did not derive his priesthood from them by descent, as they -did from one another, chap. vii. 13, 14. - -_3dly_, The sacrifices which were offered by the priests under the law, -were no other than the blood of beasts, appointed for that purpose; but -Christ offered his own blood, chap. ix. 12,14. - -_4thly_, The priests under the law were sinners; accordingly Aaron was -obliged _first_ to offer up _sacrifice for his own sins, and then for -the peoples’_, chap. vii. 27. but Christ needed not to do this, for _he -was holy, harmless, undefiled, and separate from sinners_, ver. 26. - -_5thly_, The sacrifices offered by the priests under the law, could not -expiate, or _take away sins_, chap. x. 4. but Christ, by the offering -that he has made, has _for ever perfected them that are sanctified_, or -made a full atonement for all sin. Now since it is said, that it was -impossible for sin to be expiated by the sacrifices under the law, we -are to enquire in what sense atonement was, or could not be made -thereby: if the sin was of such a nature, or that it was punishable by -human judicature, the making atonement by sacrifice, in many instances, -put a stop to the prosecution, and took away the guilt, which the person -had contracted, as to any farther proceedings of men against him; for -this was an ordinance appointed by God, in which the offender had an -external and visible recourse to the blood of Jesus, signified by the -blood which he offered; and this is supposed to have been accompanied -with repentance for the sin committed, which gave satisfaction to the -church, as to what concerned this matter, as offensive to them; and they -could demand no more of the offender, in order to their declaring, that, -so far as they were judges, his guilt was expiated, by that which was -signified by the sacrifice which he brought, which was offered for him, -and therefore the crime that he committed was pardoned. - -It is true, there were some crimes that were to be punished with death; -and, in this case, the church was not to receive satisfaction by -sacrifice, nor were proceedings against the guilty person to be stopped -by this means: and, among other crimes, that of wilful murder was one -which admitted of no sacrifice; so, I think, the meaning of what the -Psalmist says, is to be understood, _Thou desirest not sacrifice, else -would I give it_, Psal. li. 16. as implying, that the guilt of blood was -such, that he had hereby forfeited his life, which, though no subject -had power enough to take away, yet God might, for this, have set his -face against him, and have cut him off, in a visible manner, from among -his people, as he often did, when crimes were not punished in a legal -way. This punishment God graciously remitted, when he told him, by -Nathan, that _he had put away his sin, he should not die_, 2 Sam. xii. -13. and David, when he testifies his repentance, in this Psalm, would -have offered sacrifice, but he finds that none was ordained for the sin -he had committed. In other cases, indeed, the church was satisfied, -excommunication, or some other punishment, prevented, and the offender -taken into favour, by his offering sacrifice, in which respect, this -service is called making atonement for him: but, in other respects, it -was impossible to expiate sin thereby, so as to procure justification in -the sight of God; for they could not expiate it, as to what concerns the -conscience, as it is said, that _the sacrifices could not make him, that -did the service, perfect, as pertaining to the conscience_, Heb. ix. 9. -so that, that guilt of sin, which burdens the consciences of men, as -having more immediately to do with God, was taken away only by Christ’s -sacrifice; in which respect, the efficacy hereof far exceeds all the -ends and designs of the sacrifices, which were offered under the law. -And this farther appears, inasmuch as these sacrifices were to be -repeated, there being a continual remembrance of sin; for this supposes, -that sin was not hereby wholly expiated in the sight of God: and, in -this, they also differ from the sacrifice Christ offered, inasmuch as -that, being effectual to take away sin, was offered but once, chap. x. -10, 14. - -_6thly_, The priests under the law were mortal, and therefore the -priesthood was successive; but Christ, as he was not from them by a -lineal descent so he had no successor in his priesthood. In this, the -apostle opposes him to them, when he says, _They truly were many, -because they were not suffered to continue, by reason of death; but this -man, because he continueth ever, hath an unchangeable priesthood_, chap. -vii. 23. - -Again, as the priesthood ceased, in particular persons, by death, so the -high priesthood was sometimes taken away from those that were advanced -unto it, for some instances of maladministration: thus the high -priesthood, for some time, descended in the line of Eleazar, the elder -branch of Aaron’s family; and afterwards, during the reign of the -judges, it was transferred to the younger branch of his family, namely, -the descendants from Ithamar, in which line it was when Eli was high -priest; and afterwards, when his sons, by their vile behaviour, -forfeited their right to the high priesthood, and God threatened that he -would take it away from his family, 1 Sam. ii. 30. compared with ver. -35. and 1 Kings ii. 35. (which was accomplished when Abiathar, in the -beginning of Solomon’s reign, was thrust from the priesthood) it again -descended in Zadock, to the elder branch of Aaron’s family. - -Again the priesthood itself was not designed to continue for ever, but -only during that dispensation; after which, there was to be no altar, -priests, nor sacrifice: But Christ’s priesthood, as it was unalienable, -so it could never be forfeited by male-administration, or descend to any -other; therefore he is said to be a _Priest for ever_, which seems to be -the meaning of that scripture, in which his priesthood is considered, as -different from the Levitical priesthood, as _those priests were made -without an oath; but this with an oath, by him that said unto him, The -Lord sware, and will not repent, Thou art a priest for ever_, chap. vii. -21. which oath not only signifies the establishing of him in his -priesthood, but it secured to him that he should never fall from it. - -There are other things in which Christ’s priesthood differs from that of -the priests under the law, in that _they entered into the holy places -made with hands, but Christ into heaven it self_, chap. ix. 7. compared -with ver. 24. and then it was only the high priest that was to enter -into the holy of holies: But, as the apostle observes, that under the -gospel, in the virtue of Christ’s sacrifice, all believer’s are admitted -into the holiest of all, that is, they have access through faith, into -the presence of God, by the blood of Jesus. - -And lastly, under the law, there was a certain order of men that were -priests, and yet all the people were not so; but, under the -gospel-dispensation, believers are styled, an _holy_ and _a royal -priesthood_, and _the sacrifices they offer up, are spiritual -sacrifices, acceptable to God, by Jesus Christ_, 1 Pet. ii. 5, 9. And -this leads us, - -2. To consider Christ’s priesthood, as typified by Melchizedek, -concerning whom it is said, in Gen. xiv. 18, 19, 20. that Melchizedek, -_king of Salem, brought forth bread and wine to Abraham, returning from -the slaughter of the kings; and he was priest of the most high God, and -he blessed him_, &c. And this is referred to, as tending to set forth -Christ’s priesthood, in Psal. cx. 4. _The Lord hath sworn and will not -repent; thou art a priest for ever after the order of Melchizedek_; and -the apostle, in Heb. vii. refers to these scriptures, which are the only -places of the Old Testament where this is mentioned, and applies them to -Christ’s priesthood as containing many things which were not typified by -the Aaronical priesthood. And it may be observed, that when the apostle -enters on this subject, he premises this concerning it, that it -contained a very great difficulty, as he says, _Of whom_ [i. e. -_Melchizedek_] _we have many things to say, and hard to be uttered_, -Heb. v. 11. that is, hard to be explained, so as to be fully understood; -it will be no strange thing therefore if we cannot fully explain it, or -assert some things concerning it, which are only probable; and certainly -this observation of the apostle should induce us to treat on this -subject with the greatest humility and modesty. As to what we have to -say concerning it, I hope we shall advance nothing contrary to the -analogy of faith, how difficult soever some phrases, used in scripture, -relating thereunto, may seem to be: And the method in which we shall -proceed, shall be; _first_, to enquire who this Melchizedek was; and, -_secondly_, how we have herein an eminent type of Christ’s priesthood in -some things, in which it was not shadowed forth by the Aaronical -priesthood. - -We shall now enquire who this Melchizedek probably was; and here we pass -by the conjecture of some who lived in an early age of Christianity, -whom Epiphanius mentions[143], who supposed that he was the Holy Ghost; -which appears to be a very absurd notion, inasmuch as we never read in -scripture, of the Holy Ghost’s appearing in the form of a man, nor of -his performing any of those offices which belong to the Mediator; and -therefore it is equally contrary, to the tenor of scripture, to call him -the priest of the most high God, as it is to call the Father so; and -thus Melchizedek is styled, in the scripture we are explaining. I shall -add no more, as to this ungrounded opinion; but proceed to consider that -which is more commonly acquiesced in, namely, - -_First_, That he was a man: But when it is farther enquired, what man? -there are three different opinions relating hereunto. - -(1.) The Jews generally conclude that he was Shem, the son of Noah, as -also do many other ancient and modern writers, who pay a deference to -their authority and reasoning[144]. The principal thing that induces -them to be of this opinion, is, because it appears, from -scripture-chronology, that Shem was living at that time, when Abraham -returned from the slaughter of the kings[145]. And they farther add, -that Shem, having received the patriarchal benediction from his father, -might truly be reckoned the greatest man in the church, and that both as -a priest and a king, as Melchizedek is described to be. But there are -two very considerable objections against this opinion, which have weight -enough in them, if not to overthrow it, at least to make it very -doubtful: namely, - -_1st_, That Shem’s father, mother, and descent, together with the -beginning of his life, and afterwards the end thereof, were well known, -the year when he was born, and the time that he lived, being -particularly mentioned in scripture; and therefore the apostle could not -say concerning him, as he does concerning Melchizedek, that _he was -without father, without mother, without descent having neither beginning -of days, nor end of life_; meaning, as most expositors suppose, that he -was so, because these were not known, or mentioned in scripture. - -_2dly_, It is very plain from scripture, that Shem’s place of abode was -not in the land of Canaan, and therefore he could not be said to be king -of Salem, that is as it is understood by the greatest number of -expositors, of Jerusalem; since this was the seat of the posterity of -Ham, one of Shem’s brethren; accordingly from Canaan, his son, that land -took its name. This evidently appears from what is said in Gen. x. 6-20. -where the Jebusite, Emorite, Hivite, and other inhabitants of the land -of Canaan, are said to be the descendants of Ham. For these reasons, -Melchizedek does not appear to have been Shem. - -(2.) There is one learned writer, who conjectures that this Melchizedek -was Ham[146], which, indeed, agrees very well with the place of his -residence: But there are other things which render this opinion not in -the least probable; not only because the same thing may be observed of -Ham, as was before of Shem, that he could not be said to be without -father, without mother, without beginning of years, and end of life: But -it may farther be said concerning him, that he had not received the -patriarchal benediction from Noah, his posterity having had a curse -entailed upon them, as it is said, in Gen. ix. 25. _Cursed be Canaan_. -Therefore some question, whether Ham might be reckoned a member of the -church,[147] much more whether he deserved to be called a priest of the -most high God, and king of righteousness; though it is true, this -author[148] supposes, that Ham was not cursed by Noah, but only Canaan -his son, and his posterity; therefore he might have been an excellent -person, and deserved the character given of Melchizedek. But there are -very few who will be convinced by this method of reasoning; and -therefore we pass it over, and proceed to consider, - -(3.) That the greatest part of divines suppose, that it is not only the -safest, but most probable way of solving this difficulty, to confess, -that it is impossible to determine who he was, and that the Holy Ghost -has purposely concealed this matter, from us, that he might be a more -eminent type of Christ; and therefore they suppose him to have been a -certain unknown king and priest residing at Jerusalem, at that time when -Abraham was met by him, and that this ought to put a full stop to all -farther enquiries about him: upon which account, it may well be said, -concerning him, that he was without father, without mother, _&c._ that -is, these were not known; and what does not appear to be, is sometimes -said, in scripture, not to be. Thus concerning their opinion, who -suppose that he was a man. - -_Secondly_, There is another opinion concerning him, which though not so -commonly received as the first and third above mentioned, which though -probably it may not be without some difficulties attending it, yet it -very much deserves our consideration, namely, that Melchizedek was our -Lord Jesus Christ himself, assuming, at that time, the form of a man, -and personating a priest and a king, as he did on several occasions, -designing thereby to prefigure his future incarnation[149][150] And it -is argued in defence of this opinion, - -_1st_, That when the apostle describes him as king of Salem, he does not -hereby intend Jerusalem, or that at that time, he resided there: But, as -he explains it, in the words immediately following, it implies, that he -was _king of peace_, as this word Salem signifies; and accordingly he is -set forth by two of those glorious titles, which are given him elsewhere -in scripture, namely, king of righteousness, as it is said concerning -him, that _a king shall rise and prosper, who is called, The Lord our -righteousness_, Jer. xxiii. 5, 6. and likewise, _The Prince of Peace_, -Isa. ix. 6. And that which makes this opinion more probable, is, that it -doth not appear that Jerusalem was called Salem, which is supposed to be -a contraction of the word Jerusalem, till some ages after this; for, -till David conquered it, it was commonly known by the name of Jebus, 1 -Chron. xi. 4. - -_2dly_, The apostle’s description of him, as being _without father, -without mother, without descent, having neither beginning of days, nor -end of life_, is rather applicable to a divine Person than a mere man. -And as for the sense, which is generally given of these words, namely, -that he was without father, _&c._ because no mention is made thereof in -scripture, _viz._ in those two scriptures in the Old Testament, in which -he is spoken of; this seems more strained and forced, than to understand -them according to the proper sense of the words; and, if, indeed, this -imports nothing else, but the silence of scripture, with relation -thereunto, there are many other persons who have as great a right to -this character as Melchizedek; as Job, Elijah, _&c._ whereas Melchizedek -is thus described, as distinguished from all others. - -To this we may add, (which will farther strengthen this argument) what -the apostle says, that in this respect, he was _made like the Son of -God_, that is, as is generally supposed, a type of him. Now, if his -being without _father_, _mother_, _descent_, &c. in the common -acceptation of the words, be inconsistent with his being a type of -Christ to the church, in Abraham’s time, then certainly that cannot be -the sense thereof; for he was, without doubt, a type of his priestly, -and kingly office to him, and the church, in his days, as well as to -those who lived in following ages. Now, that he could not be a type -thereof to many, who lived in that age, is evident; for they, who lived -in the place where he was born and died, knew his father, mother, -descent, beginning, or end of life; therefore he was no type of Christ’s -eternal priesthood to them. And as for Abraham, though he might not know -his father, mother, or descent, or the exact time when he was born, and -so, in that respect he might, in part, he made like to the Son of God, -to him, as signifying, that his priestly office was not derived by -descent, as the Aaronical priesthood descended from parents to children: -yet he could not be a type of the everlasting duration of Christ’s -priestly office since he was then no more without end of days, in the -common sense in which that expression was taken, than Abraham, or any -other who lived with him, who could not be supposed to know the time, or -place, of their death. And, if, according to the common opinion, -Melchizedek is said to be without father, mother, descent, _&c._ because -there is no mention thereof in scripture, this could not be a type to -Abraham, or any other, before the word of God was committed to writing. - -_3dly_, There is another thing, which may be observed in the apostle’s -description of him, Heb. viii. 8. when he says, that _he liveth_,[151] -and accordingly is opposed to those priests that _die_, by which he -seems to be described as immortal, and so opposed to mortal men. It is -not said, that he once lived, and that we have no mention made of the -time of his death, but _he liveth_, which some conclude to be an -ascription of that divine perfection to him, whereby he is styled the -living God, or, as it is said in one of the following verses, _He ever -liveth_, ver. 25. to denote his eternal priesthood; or, as he says -concerning himself elsewhere, _I am he that liveth, and was dead, and -behold I am alive for evermore_, Rev. i. 8. - -_4thly_, That which still makes this opinion more probable, is the -consideration of the place, where they, who defend the other side of the -question, suppose he lived, and the people to whom he ministered as a -priest, which seems not agreeable to the character given him, as the -greatest priest on earth. The inhabitants of Jerusalem, at that time, -were idolaters, or at least, they had no relation to the church of God, -which was then seated in Abraham’s family; for, when Abraham sojourned -in Gerar, not many miles distant from it, in the south-west border of -the land of Canaan, he gives this description of it, that he thought -surely the fear of God was not in this place; and it can hardly be -supposed that Jebus, or Jerusalem, was much better. If the Canaanites -had been members of the true church, Abraham would not have lived as a -stranger and sojourner amongst them, not desirous to converse with them. -Since therefore Jerusalem, or Salem, was inhabited by those who were not -worshippers of the true God, how could Melchizedek be said to be their -priest, or a minister in holy things to them? for, though an holy man -may be a king over a wicked people, such an one cannot well be said to -be a priest to those, who desire not to be found in the exercise of -God’s true worship. - -_5thly_, It seems farther probable, that Melchisedek was not a priest, -or king, whose usual place of residence was Jerusalem, where he -administered and reigned, inasmuch as we do not read that Abraham, at -any other time, conversed, or joined with him in worship, though the -place where he sojourned was but a few miles distant from it, which we -can hardly suppose that he would have neglected to do, or that we should -have had no account of any intercourse between these two men, (who must -be reckoned the greatest and best that lived on earth) besides that -mentioned in the scripture we are now considering. - -_6thly_, This may be farther argued, from what the apostle says, that -Melchisedek blessed Abraham, and infers, from thence, that he was -superior to him, inasmuch as _the less is blessed of the better_, Heb. -vii. 7. There are but two senses in which a person is said to bless -another; the one is, by praying for a blessing on him, or as God’s -messenger, signifying, that he would bless him; and the other is, by -conferring blessedness upon him, or making him blessed. Now, if -Melchisedek had only blessed Abraham, in the former of these senses, -which he might have done, had he been a mere man, the apostle could not -have inferred from hence, his superiority to Abraham; for the lowest of -men may in this sense, bless the greatest, that is, pray for a blessing -on them, and God might employ such to declare to others that they are -blessed; yet it would not follow, from hence, that they are, in this -respect, greater than them. Melchisedek blessed Abraham, and therefore, -as the apostle infers, was greater than him, and consequently he blessed -him, by making him blessed, or conferring some of those blessings, which -he has to bestow, as a divine Person, the Fountain of blessedness. - -These are the most material arguments which are brought in defence of -this opinion; from whence it seems probable, that our Saviour on this -occasion assumed the form of a Man, as he often did, and appeared to -Abraham with the mien and likeness of a King and Priest; as he is said -elsewhere to appear to Joshua, in the form of a warrior, with his sword -drawn in his hand, and soon discovered to him who he was; so we may -suppose, that at this time, he appeared to Abraham as a King, and a -Priest, and discovered to him who he was, and the right he had to the -spoils he had gained, of which he accepted the tithes, partly, to -signify that this was to be the way in which the priesthood was to be -supported in future ages; but principally to give herein a type of that -divine homage, which we owe to him, as the Priest and King of his -people. I will not be too tenacious of this side of the question, but, -to me, it seems the more probable, especially if what is objected -against it does not weaken the force of the arguments brought to support -it; which is now to be considered. - -_Object. 1._ The place of Melchisedek’s residence is said to be Salem, -or Jerusalem, in the land of Canaan, where he was a king and priest. Now -this could not be said of our Lord Jesus Christ; for, as his kingdom was -not of this world, so he never resided, or fixed his abode in any part -of it before his incarnation. It is true, he sometimes appeared then in -the form of a Man, or an Angel, that he might occasionally converse with -his people; yet he never continued long, or dwelt amongst them, till he -was made flesh; whereas, Melchizedek seems to be described as an -inhabitant of the land of Canaan, dwelling in Salem, therefore it cannot -he meant of him. - -_Answ._ This objection takes some things for granted, that will not -readily be allowed, by those who entertain the contrary way of thinking, -_viz._ that Salem is the name of a place, and that there he resided; -whereas it may be replied to this, that it is rather a character of his -person; for, if Tzedek be a character of his person, as signifying -righteousness, why should it be denied that Salem, from the Hebrew word -Shalom, is also a glorious character, belonging to his person? -especially considering the apostle explains both of them in this sense, -when he says, that these words, by interpretation, are, _King of -righteousness, and King of peace_, Heb. vii. 2. and, if this be true, -there is no force in the other part of the objection, taken from his -residing in any particular place before his incarnation. - -_Object. 2._ It is farther objected, that our Saviour is said to be a -Priest, _after the order of Melchisedek_, chap. vii. 17. and it is also -added, that _after the similitude of Melchisedek there ariseth another -Priest_, ver. 15. meaning our Saviour; therefore he cannot be the same -person with Melchisedek. - -_Answ._ This objection is much more material than any other, which is -brought against this opinion, which, I am apt to think, determines the -sentiments of many, who give into the commonly received opinion -concerning him: But, as it ought to be considered, whether the -arguments, in defence of the other side of the question, be conclusive; -so it may be replied to it; that Christ might be called a Priest, after -the order of Melchisedek, though he were the person intended by him, if -we take the words in this sense; _viz._ that, by his appearing in the -form of a Priest and a King to Abraham, he afforded a type, or figure, -of what he would really be, and do, after his incarnation, and herein -gave a specimen of his Priestly and Kingly office, which he would -afterwards execute. And this might as well be said to be a type hereof, -as any of his appearances, in the form of a man, were typical of his -incarnation, which divines generally call a prelibation thereof, which -differs very little from the sense of the word _type_. - -As to what is said concerning another Priest, arising _after the -similitude of Melchisedek_, though it may be reckoned a strong objection -against our argument; yet let it be considered, that after the -similitude of Melchisedek, imports the same thing as after the order of -Melchisedek; and so it signifies, that there is a similitude, or -likeness, between what he then appeared to be, and what he really was, -after his incarnation. And as for his being called _another Priest_, -that does not imply that he was a Priest different from Melchisedek, but -from the priests under the law; for the apostle, as appears by the -context, is comparing Christ’s Priesthood with the Aaronical; and -therefore, when he executed his Priestly office, after his incarnation, -he might well be styled _another Priest_, that is, a Priest not -descending from Aaron, but the anti-type of Melchisedek, as prefigured -by this remarkable occurrence. - -Thus concerning that difficult question, who Melchisedek was? All that I -shall add is, whether it were Christ himself, or some other person, yet -it is evident that there was herein a very eminent type of Christ’s -Kingly and Priestly office; and more especially of his Priestly, as -containing in it several things that were not shadowed forth by the -Aaronical priesthood; particularly, though the Aaronical priesthood -contained a type of Christ’s making atonement, by shedding his blood; -yet there was nothing in it that typified the glory of his Person, his -immortality and sinless perfection, the eternal duration of his -Priesthood, or his being immediately raised up by God, for that end; nor -was there herein a type of the Kingly and Priestly office of Christ, as -belonging to the same Person, since the priests under the law were not -kings, nor the kings priests. - -Moreover, Melchisedek’s being represented as _without father, without -mother, without descent, having neither beginning of days, nor end of -life_, plainly signifies, that the execution of his priestly office -depended immediately on God, who raised him up, as an extraordinary -Person, for this end, as well as that he remains a Priest for ever; so -that, if we take both these types together, we have a very plain and -clear representation of Christ’s Priestly office. And this leads us to -consider, - -III. The necessity of Christ’s executing this part of his Priestly -office, which consists in his making satisfaction to divine justice. -This is generally denied by those who oppose his divinity; and -particularly the Socinians, who maintain, that God pardons sin without -satisfaction.[152] And others, who do not altogether deny the -satisfaction of Christ, suppose, that God might have pardoned sin -without it; but that it was more expedient to make a demand of it, than -not, inasmuch as his honour, as the Governor of the world, is secured -thereby, and therefore that his demanding satisfaction, is the result of -his will; and accordingly, that he might have required and accepted of a -satisfaction, less valuable than what was given him by our Saviour: This -opinion is equally to be opposed with the former, as derogatory to the -glory of the divine perfections. - -Now, when we assert the necessity of satisfaction, we mean, that God -could not, in consistency with his holiness and justice, pardon sin -without it; and that no satisfaction, short of that which Christ gave, -is sufficient to answer the end designed thereby, or worthy to be -accepted by God, as a price of redemption. - -And, when we assert that satisfaction was necessary, we would be -understood as intending it in the same sense, as forgiveness of sin, or -salvation is so; the necessity hereof being conditional, or founded on -this supposition, that God designed to save sinners. This, indeed, he -might have refused to have done, and then there would have been no room -for satisfaction to be given to his justice: But, since God designed to -be reconciled to his people, and to bring them to glory, we cannot but -assert the necessity of satisfaction in order thereunto; and, to prove -this, let it be considered, - -1. That the necessity hereof appears from the holiness of God; and -accordingly, - -(1.) Inasmuch as he is infinitely perfect, he cannot but will and love -that which is most agreeable to his nature, and which contains the -brightest display of his image, which consists in righteousness and true -holiness, as it is said, _The righteous Lord loveth righteousness_, -Psal. xi. 7. And it follows, from hence, - -(2.) That he cannot but hate, and have an infinite aversion to, whatever -is contrary hereunto; for, if his love of holiness be founded in the -perfection of his nature, then his hatred of sin, which is opposite to -it, must be founded therein: Thus it is said, _Thou art of purer eyes -than to behold evil, and canst not look on iniquity_, Hab. i. 13. and -elsewhere, _Thou hatest all workers of iniquity_, Psal. v. 5. Now God’s -hating sin, consists in his infinite opposition to it, and so it is -natural to him, or in his will, to punish it; and consequent thereunto, -in his actual punishing of it. If the first of these be necessary, the -others must be so likewise; or, if he be an holy God, he cannot but -determine to punish sin, and afterwards put his determination in -execution. - -(3.) It is fit he should manifest his hatred of sin, otherwise he could -not be glorified by his creatures, as an holy God; for he cannot have -the glory of any attribute ascribed to him, unless there be a visible -display thereof; therefore it is necessary to demonstrate his hatred of -sin, by punishing it; and, hence an obligation arises from a necessity -of nature, and not barely from an act of his will, to bring to condign -punishment all sin, even that which he designs to pardon: But this could -not have been done without a demand of satisfaction to be given, by a -surety, in the sinner’s behalf, which plainly evinces the necessity of -satisfaction, which was the thing to be proved. - -2. This farther appears, from the punishment threatened by the law of -God, which is also necessary. For the understanding of which, let it be -considered, - -(1.) That God cannot but give a law to intelligent creatures, who, as -such, are the subjects of moral government, and therefore under a -natural obligation to yield obedience to him: But this they could not -do, if the law were not given and promulgated. - -(2.) It was necessary for God to annex a threatning to his law, in which -respect punishment would be due to those who violate it, whereby -obedience might be enforced, and that fear, which is excited by it, -would be an additional motive hereunto; otherwise the sinner would be -ready to conclude, that he might go on in his rebellion against God with -impunity. - -(3.) If this law be violated, as it is by sin, the truth of God, as the -result of the threatning annexed to it, obliges him to punish it, either -in our own persons, or in the person of our Surety, that so the honour -of his law might be secured, which he is obliged to vindicate, as it -contains a bright display of the glory of his perfections. - -3. If God could, consistently with his own perfections, pardon sin -without satisfaction, he would not have sent his well-beloved Son to -suffer for it. This plainly appears from his wisdom and goodness. It is -not consistent with the glory of his wisdom, for him to bring about a -thing with so much difficulty, and with such displays of his vindictive -justice, in punishing one who never offended him, if he could have -answered the great end hereof on easier terms or have brought about the -work of our salvation without it; neither does it consist with his -goodness to inflict punishment, where it is not absolutely necessary, -since, agreeably to this perfection, he delights rather to extend -compassion, than to display his vindictive justice, if it might be -avoided. Accordingly he is described, in scripture, (speaking after the -manner of men) as punishing sin with a kind of regret, or reluctancy, -Hosea. xi. 8. Thus it is said to _be his strange work_, Isa. xxviii. 21. -and that _he doth not afflict wilingly, nor grieve the children of men_, -Lam. iii. 33. but on the other hand, _delighteth in mercy_, Micah vii. -18. Therefore if he could, consistently with his perfections, have -pardoned sin without satisfaction, he could not have commanded the sword -of his vindictive justice to _awake against the man that is his fellow_, -Zech. xiii. 7. as an expedient to bring about an end, that might have -been attained without it. - -Moreover, if God could have pardoned sin without satisfaction, then his -giving his own Son to perform it for us, would not have been such a -wonderful instance of divine grace, as it is represented to be in -scripture; for it could not have been the only expedient to bring about -our salvation, if satisfaction were not absolutely necessary -thereunto.[153] - -IV. We are now to consider what kind of satisfaction God demanded, for -the expiating of sin. There are many who do not pretend, in all -respects, to deny the necessity of satisfaction; but, when they explain -what they mean by it, it amounts to little more than a denial thereof: -Thus the heathen, who had learned, by tradition that sacrifices were to -be offered, to make atonement for sin, concluded that these were -sufficient to satisfy for it, and thereby to deliver from the guilt -thereof. And some of the Jews, in a degenerate age of the church, seemed -to have nothing else in view, and to have no regard to the spiritual -meaning thereof, or their reference to Christ’s satisfaction, as types -of it, when they rested in them, as supposing, that the multitude of -their sacrifices were sufficient to satisfy for those vile abominations, -which they were guilty of; upon which occasion, God expresses the -greatest dislike thereof, when he says, _To what purpose is the -multitude of your sacrifices unto me? I am full of the burnt-offerings -of rams, and the fat of fed beasts, and I delight not in the blood of -bullocks or of lambs or of he-goats_, Isa. i. 11. And elsewhere he tells -them, _I spake not to your fathers, nor commanded them in the day that I -brought them out of the land of Egypt, concerning burnt-offerings or -sacrifices_, Jer. vii. 22. He does not mean that these were not -instituted by him; but it is as though he had said, I did not hereby -intend that they should be reckoned a sufficient price to satisfy my -justice for sin. And, to fence against this supposition, the apostle -says, that _it is not possible that the blood of bulls and of goats -should take away sins_, Heb. x. 4. for they were far from being a -sufficient price to satisfy God. - -Moreover, the Papists speak much of human satisfactions, consisting in -various penances, fastings, leading a mortified life, parting with their -estates, and submitting to voluntary poverty, with a design to make -atonement for sin. The main foundation of this opinion, is their -supposing, that, whatever satisfaction God demands for sin, it is the -result of his will, and therefore he might accept of the smallest -instance of obedience and suffering, as sufficient to compensate for it, -because he has deemed it so; and therefore they distinguish between -giving satisfaction to God and to his justice. God, say they, may accept -of, or be satisfied with the smallest price, instead of that which is -most valuable; whereas nothing can, properly speaking, be said to -satisfy justice, but that which has in it a value in proportion to what -is purchased thereby. As to the former branch of this distinction, we -deny that God can accept of any thing as a price of redemption, but what -has a tendency to secure the glory of his perfections, and that, nothing -less than an infinite price, can do, and therefore the distinction is -vain, and nothing to their purpose; or, if they suppose that God can be -satisfied with what justice does not conclude sufficient, then it is -blasphemous, and derogatory to the divine perfections. Therefore we can -allow of no satisfaction, but what tends to set forth the glory, and -fulfil the demands of divine justice;[154] accordingly, we are to -consider, that the satisfaction which was demanded by the justice of -God, for the expiation of sin, must contain in it two things; namely, - -1. It must be of infinite value, otherwise it would not be sufficient to -compensate for the injuries offered to the divine name by sin, which is -objectively infinite, and therefore deserves a punishment proportioned -to it, and consequently the price demanded to satisfy for it, must be of -equal value. The justice of God would cast the utmost contempt on any -thing that falls short hereof: thus the prophet represents one, as -making a very large overture, which one would think sufficient, if a -finite price were so, when he speaks, in a beautiful climax, or -gradation, of coming before the Lord _with burnt-offerings_, and these -well chosen, _calves of a year old_, and a multitude of them; _Will the -Lord be pleased with thousands of rams_, a price which very few were -able to give, _or with ten thousands of rivers of oil_? in which he -offers more than it was possible to give; then he ascends yet higher, -and, if it were sufficient, would part with _his first-born for his -transgression, the fruit of his body, for the sin of his soul_; all -which is reckoned an inconsiderable price, not sufficient to procure the -thing designed thereby; and therefore he that offers it, is advised -instead of pretending to satisfy divine justice by a finite price, _to -walk humbly with his God_, Micah vi. 7, 8. and, whatever obedience he is -obliged to perform, not to have the vanity to think that this is a -sufficient price to answer that end. - -2. Satisfaction must bear some similitude, or resemblance, as to the -matter of it, to that debt which was due from those for whom it was to -be given. Here we must consider what was the debt due from us, for which -a demand of satisfaction was made; this was twofold. - -_1st_, A debt of perfect and sinless obedience, whereby the glory of -God’s sovereignty might be secured, and the honour of his law -maintained. This debt it was morally impossible for man to pay, after -his fall; for it implies a contradiction to say that a fallen creature -can yield sinless obedience; nevertheless, it was demanded of us, though -fallen; for the obligation could not be disannulled by our disability to -perform it. - -_2dly_, There was a debt of punishment, which we were liable to, in -proportion to the demerit of sin, as the result of the condemning -sentence of the law, which threatened death for every transgression and -disobedience. Now, to be satisfaction to the justice of God, it must -have these ingredients in it. - -As to the infinite value of the price that was given, this is contested -by none, but those who deny the divinity of Christ; and these arguments -that have been brought in defence of that doctrine; and others, by which -we have proved the necessity that our Mediator should be God, render it -less needful for us, at present, to enlarge on this subject.[160] But -there are many, who do not deny the necessity of an infinite -satisfaction, who will not allow that it is necessary that there should -be a resemblance between the debt contracted, and satisfaction given; -and, by these, it is objected, - -_Object. 1._ That the least instance of obedience, or one drop of -Christ’s blood, was a sufficient price to satisfy divine justice; in -defence of which they argue, that these must be supposed to have had in -them an infinite value; but nothing can be greater than what is -infinite, and therefore that one single act of obedience was sufficient -to redeem the whole world of fallen men, or the whole number of fallen -angels, if God had pleased to order it so. - -_Answ._ Though we do not deny that the least instance of obedience, or -sufferings performed by our Saviour, would have been of infinite value, -inasmuch as we do not conclude the infinity of obedience to consist in a -multitude of acts, or in its being perfectly sinless; nor do we deem his -sufferings infinite, merely because they were exquisite, or greater than -what mankind are generally liable to in this world, but because they -were the obedience and sufferings of a divine Person; neither do we -deny, that, according to the same method of reasoning, the least act of -obedience and suffering, performed by him, would have been infinite. -Nevertheless, it does not follow from hence, that this would have been a -sufficient price of redemption; for the sufficiency of the price does -not only rise from the infinite value thereof, but from God’s will to -accept of it; and he could not be willing to accept of any price, but -what had a tendency to illustrate and set forth the glory of his -holiness, as a sin-hating God, and of his sovereignty in the government -of the world, in such a way, that the most fit means might be used to -prevent the commission of it, and of his truth, in fulfilling the -threatnings denounced, which man was exposed to, by his violating the -law. Now these ends could not be answered by one single instance of -obedience, or suffering, and therefore God could not deem them -sufficient; and it is plain that he did not, for, if he had, he would -not have delivered our Saviour to suffer all that he did; concerning -whom it is said, _He spared not his own Son, but delivered him up for us -all_, Rom. viii. 32. - -Moreover, it was necessary that redemption should be brought about in -such a way, as would lay the sinner under the highest obligation to -admire the love, both of the Father and the Son. Now, if Christ had -performed only one act of obedience, or suffered in the least degree, -this instance of condescension, though infinite, would not have had so -great a tendency to answer this end; nor could it have been said, as it -is, with a great emphasis of expression, that _God commendeth his love -towards us, in that while we were yet sinners, Christ died for us_, Rom. -v. 8. - -_Object. 2._ It is objected, by others, that Christ’s active obedience -was no part of the satisfaction which he gave for us, inasmuch as this -was a debt due from him for himself, his human nature (in which alone he -could yield obedience) being under a natural obligation to perform it; -therefore he could not be said to pay that debt for us, which was due -for himself. As for his passive obedience, that, indeed, might be -performed for us, because, being an innocent person, he was not under -any obligation to suffer, but by his own consent; but this cannot be -said of his active obedience. And it is farther objected, that if he had -performed active obedience for us, this would have exempted us from an -obligation to yield obedience ourselves, and consequently this doctrine -leads to licentiousness. - -_Answ._ We allow that Christ as Man, was obliged to perform obedience, -as a debt due from him, as a creature, and consequently, now he is in -heaven, he is under the same obligation; though this has no reference to -the work of our redemption, which was finished before he went thither: -nevertheless, the obedience he performed before his death, might be -deemed a part of that satisfaction which he gave to the justice of God -for us; for, - -(1.) His being under the law, was the result of his own voluntary -consent, inasmuch as his incarnation, which was necessary, to his -becoming a subject, was the result of the consent of his divine will. -Now, if he came into the world, and thereby put himself into a capacity -of yielding obedience by his own consent, which no other person ever -did, then his obedience, which was the consequence hereof, might be said -to be voluntary, and so deemed a part of the satisfaction which he gave -to the justice of God in our behalf. - -(2.) Though we do not deny that Christ’s active obedience was a debt due -to God for himself, yet it does not follow, from hence, that it may not -be imputed to us, nor accepted for us; even as that perfect obedience -which was to have been performed by Adam, according to the tenor of the -first covenant, though it were to have been imputed to all his -posterity, was, nevertheless, primarily due from him for himself. - -(3.) As to that part of the objection, in which it is supposed, that -Christ’s obedience for us, would exempt us from an obligation to yield -obedience, this is generally brought, by those who desire to render this -doctrine odious, and take no notice of what we say in explaining our -sense thereof. Therefore, in answer to it, let it be considered, that, -when we say Christ obeyed for us, we do not suppose, that he designed -hereby to exempt us from any obligation to yield obedience to God’s -commanding will, but only to exempt us from performing it with the same -view that he did. We are not hereby excused from yielding obedience to -God, as a Sovereign, but from doing it with a view of meriting hereby, -or making atonement for our defect of obedience, which was the result of -our fallen state; and therefore we are to say, _When we have done all, -we are unprofitable servants; we have done that which was our duty to -do_, Luke xvii. 10. without considering it as that righteousness, by -which we are to be justified in the sight of God. We understand our -obligation to yield active obedience, in the same sense, as we are -obliged patiently to suffer whatever afflictions God is pleased to lay -on us, from which we are not exempted by Christ’s sufferings: the only -difference between them is, that his sufferings were penal and -satisfactory; he suffered for us, that hereby he might purchase for us -eternal life, which is not the end of a believer’s suffering; therefore, -why may it not be allowed, that Christ might perform obedience for us, -and we, at the same time, not be excused from it? - -_Object. 3._ As to what concerns the sufferings of Christ, it is -objected, by others, that the whole of his passive obedience was not -demanded as a price of redemption for us but only what he endured upon -the cross, which was the greatest and most formidable part of his -sufferings; and particularly those which he endured from the _sixth to -the ninth hour_, while there was _darkness over all the land_, in which -his soul was afflicted in an extraordinary manner, which occasioned him -to cry, (Matt. xxvii. 45, 46.) _My God, my God, why hast thou forsaken -me?_[161] As for his other sufferings, endured in the whole course of -his life, these are allowed to have been a convincing evidence of his -love to us, and designed, as an example, to induce us to bear -afflictions with patience; but that it was only his sufferings upon the -cross that were satisfactory, and that was the altar on which he offered -himself for us; which appears from those scriptures which speak of our -redemption and justification, as the effect of his crucifixion and -death, rather than of his sufferings in life. - -_Answ._ To this it may be replied, that, though redemption and salvation -be often attributed, in scripture, to Christ’s death, or to his shedding -his blood upon the cross for us, yet there is, in all of them, a -figurative way of speaking, in which, by a Synecdoche, a part is taken -for the whole; therefore his sufferings in his life, though not -particularly mentioned therein, are not excluded. There is one -scripture, in which, by the same figurative way of speaking, our -justification is ascribed to Christ’s active obedience, when it is said, -_By the obedience of one shall many be made righteous_, Rom. v. 19. in -which, though his passive obedience be not mentioned, it is not -excluded; therefore, when we read of Christ’s sufferings on the cross, -as being a part of his satisfaction, we are not to suppose that his -sufferings in life are excluded. The apostle plainly intimates as much, -when he says, _He humbled himself, and became obedient unto death, even -the death of the cross_, Phil. ii. 8. he humbled himself not only in his -death, but in all the sufferings he endured unto it, in the whole course -of his life; therefore we must conclude, that what he endured in his -infancy, and that poverty, temptation, reproach, and contradiction of -sinners against himself, and all the other miseries which he underwent, -during the whole course of his life, which were a part of that curse -which was due to us for sin, were submitted to by him to expiate it, and -consequently were a part of that satisfaction. - -As for the cross’s being styled, as it is by some ancient and modern -writers, the altar, on which Christ offered himself, we think that -little more than a strain of rhetoric; or, if it be designed to -illustrate the opinion we are now opposing, we deny that it ought to be -called the altar; for it is no where so styled in scripture, neither -have we ground to conclude, that the altar, upon which the sacrifices -under the law were offered, was a type of Christ’s cross in particular; -and, indeed, we have a better explication of the spiritual meaning -thereof, given by Christ himself, when he speaks of the _altar_, as -_sanctifying the gift_, Matt. xxiii. 19. alluding to what is said -concerning its being _most holy, and whatsoever touched it, shall be -holy_, Exod. xxix. 37. from whence it is inferred, that the altar was -more holy than the gift, which was laid upon it, and it signifies, that -the altar, on which Christ was offered, added an excellency to his -offering; whereas nothing could be said to do so, but his divine -nature’s being personally united to his human, which rendered it -infinitely valuable. This is therefore, the altar on which Christ was -offered; or, at least this is that which sanctified the offering, and -not the cross on which he suffered[162]. - -V. We shall now prove, that what Christ did and suffered, was with a -design to give satisfaction to the justice of God; and, that what he -offered, was a true and proper sacrifice for sin. All allow, that Christ -obeyed and suffered; and even the Socinians themselves will not deny -that Christ suffered for us, since this is so plainly contained in -scripture: But the main stress of the controversy lies in this; whether -Christ died merely for our good, namely, that we might be hereby induced -to believe the truth of the doctrines he delivered, as he confirmed -them, by shedding his blood, or that he might give us an example of -patience and holy fortitude under the various evils we are exposed to, -either in life or death? This is the sense in which they understand -Christ’s dying for us: But there is a great deal more intended hereby, -to wit, that he died in our room and stead, or that he bore that for us, -which the justice of God demanded as a debt first due from us, as an -expedient for his taking away the guilt of sin, and delivering us from -his wrath, which we were liable to. This will appear, if we consider, - -1. That he is, for this reason, styled our Redeemer, as having purchased -us hereby, or delivered, us, in a judicial way, out of the hand of -vindictive justice, which is the most proper, if not the only sense of -the word _redemption_. The Socinians, indeed, speak of Christ as a -redeemer; but they understand the word in a metaphorical sense, as -importing his delivering us from some evils, that we were exposed to; -not by paying a price of redemption for us, but by revealing those laws, -or doctrines, which had a tendency to reform the world, or laying down -some rules to direct the conversation of mankind, and remove some -prejudices they had entertained; whereas we assert, that herein he dealt -with the justice of God, as offering himself a sacrifice for sin. - -This appears from those scriptures that speak of his _soul_, as made an -_offering for sin_, Isa. liii. 10. or his being _set forth to be a -propitiation, to declare the righteousness of God for the remission of -sins_, Rom. iii. 25. in which respect, he answered the types thereof -under the law, in which atonement is said to be made by sacrifice, -which, being an act of worship, was performed to God alone, whereby sin -was typically expiated, and the sinner discharged from the guilt, which -he was liable to; and, in this respect Christ is said, as the Anti-type -thereof, to have _offered himself without spot to God_, when he shed his -blood for us, or to have _put away sin by the sacrifice of himself_, -Heb. ix. 26. and to have _given himself for us, an offering and a -sacrifice to God, for a sweet smelling savour_. - -Moreover, what he did and suffered, is styled a _ransom_, or price of -redemption; and accordingly they, who were concerned therein, are said -to be _bought with a price_, 1 Cor. vi. 20. and he saith, concerning -himself, that _he came not to be ministered unto, but to minister, and -to give his life a ransom for many_, Matt. xx. 28. We read, in -scripture, of a person’s paying a sum of money, as a _ransom for his -life_, when it was forfeited, by his having been the culpable occasion -of the death of another, Exod. xxi. 29, 30. and if such a consideration, -when exacted as a price of redemption, be styled a ransom, a person’s -laying down his life for another, may, with equal propriety, be so -called. And this Christ is said, in many scriptures, to have done for -us; upon which account he is styled our Redeemer. - -_Object._ We oftentimes read, in scripture, of redemption, where there -is no price paid: Thus Israel is said to be _redeemed out of Egypt_, -Deut. vii. 8. _and Babylon_, Micah iv. 10. And elsewhere, speaking of -their deliverance out of captivity, God saith, _I will redeem thee out -of the hand of the terrible_, Jer. xv. 21. whereas there was no price of -redemption paid for their deliverance, either out of Egypt or Babylon, -but it was by the immediate power of God. So Jacob, when he speaks of -his deliverance from evil by the angel, styles this, his _redemption -from all evil_, Gen. xlviii. 16. Now, though we allow that the angel he -there speaks of, was our Lord Jesus Christ; yet the deliverance he -wrought for Jacob was not by paying a price for him, but by exerting his -divine power in order thereto. - -Moreover, others are called redeemers, who have been God’s ministers in -delivering his people: Thus Moses is called a _ruler and deliverer by -the hands of the angel, which appeared to him in the bush_, Acts vii. -35. so our translators rendered it[163]: but it ought to be rendered a -_Redeemer_; therefore there may be redemption without satisfaction. - -_Answ._ This objection, how plausible soever it may seem to be, is not -unanswerable; and the reply which may be given to it, is, that though -deliverance from evil may be styled _redemption_, as it is oftentimes in -scripture: the reason of its being so called, is, because of the -reference which it has to that ransom that Christ was, after his -incarnation, to pay for his people. This was the foundation of all that -discriminating grace that God, in former ages, extended to his people, -it was on the account hereof that he did not suffer them to perish in -Egypt, or Babylon, and accordingly their deliverance is called a -_redemption_, from thence; whereas, we never find that any deliverance, -which God wrought for his enemies, who have no concern in Christ’s -redemption, is so called. - -And whereas Moses is styled, in that scripture but now referred to, a -_Redeemer_, the deliverance he wrought for them, as an instrument made -use of by the angel that appeared to him, may, without any impropriety -of expression, be called a redemption, and he a redeemer, inasmuch as -that deliverance that Christ wrought by him, was founded on the purchase -which he designed to pay, otherwise Moses, would not have been so -styled. - -2. There are many scriptures that speak of Christ’s obedience and -sufferings, as being in our room and stead, whereby he performed what -was due from us to the justice of God which is the proper notion of -satisfaction. Thus we are to understand those expressions, in which he -is said to _die for us_, as the apostle says; _In due time Christ died -for the ungodly, and while we were yet sinners, Christ died for us_, -Rom. v. 6, 8. by which we are to understand, that he endured those -sufferings in life and death which we are liable to, with a design to -procure for us justification, reconciliation to God, and eternal -salvation, and herein he was substituted in our room and stead, as well -as died for our good.[164] - -That Christ died, in this sense, for his people, farther appears, from -his being therein said to bear their sins, as the apostle expresses it, -_Who his own self bare our sins in his own body on the tree_, 1 Pet. ii. -24. and elsewhere it is said, _He was wounded for our transgressions, he -was bruised for our iniquities; the chastisement of our peace was upon -him, and with his stripes we are healed_; and _the Lord hath laid on him -the iniquity of us all; He is brought as a lamb to the slaughter, he was -cut off out of the land of the living; for the transgressions of my -people was he stricken_, Isa. liii. 5-8. all which expressions plainly -denote that he suffered that which was due to them, or that he died in -their room and stead. - -And this he is farther said to do, in a sense, in which none but he ever -died for any other, and therefore much more must be understood by it, -than his dying for the good of mankind. The apostle speaking of this -matter, opposes Christ’s sufferings to his own, with respect to the end -and design thereof, when he saith; _Was Paul crucified for you_, 1 Cor. -i. 13. which is as though he should say, it is true, I have suffered -many things for the church’s advantage: yet it would be a vile thing for -you to entertain the least surmise, as though my suffering were endured -with the same view that Christ suffered; for he died as a sacrifice for -sin, that he might give a price of redemption to the justice of God, -which no one else ever did. - -_Object. 1._ It is objected, to what hath been said in defence of -Christ’s dying in our room and stead, inasmuch as he bare our -iniquities, that these expressions denote nothing else but his taking -them away, which he might do, if he had not died in our room and stead. -Thus we have an explication of that scripture before mentioned, which -speaks of Christ’s bearing our iniquities, wherein it appears that -nothing is intended thereby but his taking away some afflictions we were -liable to; as it is said, upon the occasion of his _casting out devils, -and healing all that were sick_, that this was done _that it might be -fulfilled, which was spoken by Esaias the prophet, saying, Himself took -our infirmities, and bare our sicknesses_, Mat. viii. 16, 17. which he -might be said to do, without his dying to satisfy the justice of God for -us in our room and stead. - -_Answ._ There are two things to be considered in the death of Christ, -which, though distinct, are not to be separated; one is, his bearing -those griefs, sorrows, or punishments, that were due to us for sin; the -other is, his taking them away, as the effect and consequence of his -having born or answered for them; and the design of the prophet Isaiah, -in his liii. chapter, is to shew that Christ did both these, as appears -by several expressions therein; accordingly when he is said, in ver. 4. -_To have borne our griefs, and carried our sorrows_, both these senses -are to be applied to it; one of which is explained by the apostle, in 1 -Pet. ii. 24. _Who his own self bare our sins in his own body on the -tree_; and the evangelist, in the text under our present consideration -explains these words of the prophet in both senses, when he saith, -_Himself took our infirmities, and bare our sicknesses_, that is, he -submitted to give satisfaction for them, and, as the consequence -thereof, healed those diseases which we were liable to, as the fruit of -sin. The objection therefore taken from this scripture, against the -doctrine we are maintaining, is of no force; for though Christ took away -those miseries, which were the effects and consequences of sin, it doth -not follow that he did not do this, by making satisfaction for it. - -_Object. 2._ There are other ends of Christ’s dying for us, mentioned in -scripture, where though the same mode of speaking be used, different -ends are said to be attained thereby, from that of his giving -satisfaction to the justice of God: Thus it is said, that _he gave -himself for our sins that he might deliver us from this present evil -world_, Gal. i. 4. _that he might purify unto himself a peculiar people, -zealous of good works_, Tit. ii. 14. and that he might hereby _leave us -an example that we should follow his steps_, 1. Pet ii. 21. and that he -might acquire to himself some additional circumstances of glory, thus it -is said, _He died, and rose and revived, that he might be Lord, both of -the dead and living_, Rom. xiv. 9. These, and such-like ends, are said -to be attained by Christ’s death, which do not argue that he died in our -stead, but only for our advantage. - -And to this it may be added, that others are represented as suffering -for the church, as well as Christ, namely, for their good, where there -is no difference, in the mode of speaking, from that other scripture, in -which Christ is said to die for us. Thus the apostle saith, _I rejoice -in my sufferings for you_, Col. i. 24. and this he explains elsewhere, -when he speaks of his being afflicted for the church’s _consolation and -salvation_, 2 Cor. i. 6. - -_Answ._ We do not deny but that there are other ends designed by -Christ’s sufferings and death, besides his giving satisfaction to divine -justice, which are the result and consequence thereof; therefore we must -consider him as dying in our stead, and then the fruits and effects, -which redound to our advantage; one is so far from being inconsistent -with the other, that it is necessary to it; and, in some of the -scriptures but now mentioned, both these ends are expressed, the former -being the ground and reason of the latter; as when it is said, _He gave -himself for our sins, that he might deliver us from this present evil -world_: the meaning is, he first made satisfaction for sin, and then, as -the consequence thereof, in the application of redemption, he designed -to deliver us from the evils we are exposed to in this world; and when, -in another scripture before-mentioned, the apostle speaks of _Christ’s -purifying unto himself a peculiar people, zealous of good works_, he -mentions this not as the chief, much less as the only design of his -giving himself for his people; but it is said, he did this first, _that -he might redeem them from all iniquity_, namely, by giving a -satisfaction to justice for them, and then, that having redeemed, he -might purify them to himself; and when it is said, that _he died, that -he might be Lord, both of the dead and living_, the meaning is, that he -might purchase that dominion which he hath over them as Mediator; or -that having satisfied divine justice for them, as a Priest, he might, -have dominion over them as a King; so that these two ends are not -inconsistent with each other, and therefore the latter doth not destroy -the former. - -And as for that scripture, in which the apostle speaks of his sufferings -for the church, or for their _consolation and salvation_, we may -observe, that he doth not say that he suffered for them, much less, in -their room and stead, or as a propitiation to make reconciliation, that -hereby he might promote their consolation and salvation, as Christ did; -much less is it said of any besides him, that _he gave his life a ransom -for them_, which is an expression peculiar to himself, wherein his death -is represented as a price of redemption for them[165]. - -3. That Christ died in our room and stead, and consequently designed -hereby to give satisfaction to the justice of God for our sin, appears -from his death’s being typified by the sacrifices under the ceremonial -law, which, it is plain, were substituted in the room of the offender, -for whom they were offered. We read _of the priest’s laying his hand on -the head of the sacrifice, and confessing over it the iniquities_ of -those for whom it was offered, upon which occasion it is said to _have -born them_, Lev. xvi. 21, 22. And the consequence thereof was their -being discharged from the guilt which they had contracted, which is -called, making atonement for sin. Now that this was a type of Christ’s -making satisfaction for our sins, by his death, is evident, inasmuch as -the apostle having spoken concerning this ceremonial ordinance, applies -it to him, when he saith, that _Christ was once offered to bear the sins -of many_, Heb. ix. 28. And elsewhere, when referring to _the sacrifice -of the Lord’s passover_, as the paschal lamb was styled, Exod. xii. 27. -He says that _Christ our Passover is sacrificed for us_, 1 Cor. v. 7. -And, as such, he is said _to be made sin for us, who knew no sin, that -we might be made the righteousness of God in him_, 2 Cor. v. 21. And as -they who were ordained to perform this service, are called priests, -Christ, as typified thereby, is so styled. - -I am sensible it will be objected, that the sacrifices under the -ceremonial law were not instituted with a design to typify Christ’s -death; which would hardly have been asserted by any, as being so -contrary to the sense of many scriptures, had it not been thought -necessary to support the cause they maintain. But, having said something -concerning this before, in considering the origin of the ceremonial -law[166], I shall only add, that it is very absurd to suppose that God -appointed sacrifices not as types of Christ, but to prevent their -following the custom of the Heathen, in sacrificing to their gods, and -that they did not take their rites of sacrificing from the Jews, but the -Jews from them; and God, foreseeing that they would be inclined to -follow their example herein, indulged them as to the matter, and only -made a change with respect to the object thereof, in ordaining, that, -instead of offering sacrifice to idols, they should offer it to him. But -this runs counter to all the methods of providence in the government of -the church, which have been so far from giving occasion to it to -symbolize with the religion of the Heathen, in their external rites of -worship, that God strictly forbade all commerce with them. Thus Abraham -was called out of Ur of the Chaldees, an idolatrous country, to live in -the land of Canaan, and there he was to be no other than a stranger, or -sojourner, that he might not, by too great familiarity with the -inhabitants thereof learn their ways. And afterwards the Jews were -prohibited from having any dealings with the Egyptians; not because -civil commerce was unlawful, but lest this should give occasion to them -to imitate them in their rites of worship; to prevent which, the -_multiplying horses_ was forbidden, Deut. xvii. 16. upon which occasion -the church saith, in Hos. xiv. 3. _We will not ride upon horses, neither -will we say any more to the work of our hands, Ye are our gods_, that -is, we will not do any thing that may be a temptation to us to join with -the Egyptians, or other Heathen nations, in their idolatry; therefore -certainly God did not ordain sacrifices in compliance with the Heathen, -but to typify Christ’s death. - -Thus we have endeavoured to prove that Christ gave satisfaction to the -justice of God for sin, as he was a true and proper sacrifice for it. I -might, for the farther strengthening of this argument, have proved, that -the end of Christ’s death, assigned by the Socinians, namely, that he -might make atonement for sin, can hardly be reckoned an expedient to -confirm any doctrine; for there are many instances of persons having -laid down their lives to confirm doctrines that have been false, and -nothing more is proved hereby, but that the person believes the doctrine -himself, or else is under the power of delusion or distraction; whereas -a person’s believing the doctrine he advances is no evidence of the -truth thereof: and as for our Saviour’s confirming his doctrines, that -was sufficiently done by the miracles which he wrought for that end. And -indeed, were this the only end of Christ’s dying, I cannot see how it -differs from the death of the apostles, and other martyrs, for the sake -of the gospel; whereas Christ laid down his life with other views, and -for higher ends, than any other person ever suffered. - -And to this we may add, that if Christ died only to confirm his -doctrine, or, as it is farther alleged, by those whom we oppose, that -herein he might give us an example of submission to the divine will and -patience in suffering, this would have been no manner of advantage to -the Old Testament saints; for Christ could not be an example to them, -nor were the doctrines, which they pretend he suffered to confirm, such -as took place in their time. Therefore Christ was no Saviour to them, -neither could they reap any advantage by what he was to do and suffer; -nor could they have been represented as desiring and hoping for his -coming, or, as it is said of Abraham, _rejoicing to see his day_, John -viii. 56. and if we suppose that they were saved, it must have been -without faith in him. According to this method of reasoning, they not -only militate against Christ’s being a proper sacrifice; but render his -cross of none effect, at least to them that lived before his -incarnation; and his death, which was the greatest instance of love that -could be expressed to the children of men, not absolutely necessary to -their salvation.[167] - -_Object._ Before we close this head, we shall consider an objection -generally brought against the doctrine of Christ’s satisfaction, namely, -that he did not undergo the punishment due for our sins, because he did -not suffer eternally; nor were his sufferings attended with that -despair, and some other circumstances of punishment, which sinners are -liable to in the other world. - -_Answ._ To this it may be answered, that the infinite value of Christ’s -sufferings did compensate for their not being eternal. And, indeed, the -eternity of sufferings is the result of their not being satisfactory, -which cannot be applicable to those that Christ endured; and as for that -despair, attended with impatience, and other sins committed by those -that suffer eternal punishments, that arises from the eternal duration -of them, as well as from the corruption of nature, which refuses to -subscribe to the justice of God therein, while complaining of the -severity of his dispensations. - -Thus we have considered Christ’s death, as a true and proper sacrifice -for sin. We might now take notice of an expression that is used in this -answer, which is taken from the words of the apostle, that _once offered -himself_, Heb. ix. 28. and that _without spot to God_, ver. 14. This -offering being sufficient to answer the end designed, there was no need -of repeating it, or of his doing any thing else with the same view; the -justice of God having declared itself fully satisfied when he was raised -from the dead. But having before considered the infinite value of what -he did and suffered, and its efficacy to bring about the work of our -redemption, whereby it appears to be more excellent than all the -sacrifices that were offered under the ceremonial law, I need not say -any more on that subject; and as we have also considered Christ as being -sinless, and therefore offering himself as a Lamb, without spot and -blemish, and how this was the necessary result of the extraordinary -formation and union of the human nature with his divine Person, and the -unction which he received from the Holy Ghost; I shall only observe, at -present, what is said concerning his offering himself to God. This he is -said to have done, in the scripture but now referred to, _through the -eternal Spirit_; which words are commonly understood of his eternal -Godhead, which added an infinite value to his sacrifice, or, like the -altar, sanctified the gift, which is certainly a great truth: But it -seems more agreeable, to the most known sense of the word _Spirit_, to -understand it concerning his presenting, or making a tender of the -service he performed by the hand of the eternal Spirit unto God, as an -acceptable sacrifice. - -But the main difficulty to be accounted for, in this scripture, is, what -is objected by the Socinians, and others, who deny his deity, namely, -how he could be said to offer himself to God, since that is the same as -to say, that he offered himself to himself, he being, as we have before -proved, God equal with the Father. But there is no absurdity in this -assertion, if it be understood concerning the service performed by him -in his human nature, which, though it was rendered worthy to be offered, -by virtue of its union with his divine Person, this act of worship -terminated on the Godhead, or tended to the securing the glory of the -perfections of that divine nature, which is common to all the divine -Persons; and it is in this sense that some ancient writers are to be -understood, when they say, that Christ may be said to offer up himself -to himself, that is, the service performed in the human nature was the -thing offered, and the object hereof, to which all acts of worship are -referred, was the divine nature, which belongs to himself as well as the -Father.[168] - -VI. We shall now consider the persons for whom, as a Priest, Christ -offered himself, and so enter on that subject, that is so much -controverted in this present age, namely, whether Christ died for all -men, or only for the elect, whom he designed hereby to redeem, and bring -to salvation; and here let it be premised. - -I. That it is generally taken for granted, by those who maintain either -side of the question, that the saving effects of Christ’s death do not -redound to all men, or that Christ did not die, in this respect, for all -the world, since to assert this would be to argue that all men shall be -saved, which every one supposes contrary to the whole tenor of -scripture. - -2. It is allowed, by those who deny the extent of Christ’s death to all -men, as to what concerns their salvation, that it may truly be said, -that there are some blessings redounding to the whole world, and more -especially to those who sit under the sound of the gospel, as the -consequence of Christ’s death; inasmuch as it is owing hereunto, that -the day of God’s patience is lengthened out, and the preaching of the -gospel continued to those who are favoured with it; and that this is -attended, in many, with restraining grace, and some instances of -external reformation, which (though it may not issue in their salvation) -has a tendency to prevent a multitude of sins, and a greater degree -condemnation, that would otherwise ensue. These may be called the -remote, or secondary ends of Christ’s death, which was principally and -immediately designed to redeem the elect, and to purchase all saving -blessings for them, which shall be applied in his own time and way: -Nevertheless others, as a consequence hereof, are made partakers of some -blessings of common providence, so far as they are subservient to the -salvation of those, for whom he gave himself a ransom. - -3. It is allowed on both sides, and especially by all that own the -divinity and satisfaction of Christ, that his death was sufficient to -redeem the whole world, had God designed that it should be a price for -them, which is the result of the infinite value of it; therefore, - -4. The main question before us is, whether God designed the salvation of -all mankind by the death of Christ, or whether he accepted it as a price -of redemption for all, so that it might be said that he redeemed some -who shall not be saved by him? This is affirmed by many, who maintain -universal redemption, which we must take leave to deny. And they farther -add, as an explication hereof, that Christ died that he might put all -men into a salvable state, or procure a possibility of salvation for -them; so that many might obtain it, by a right improvement of his death, -who shall fall short of it; and also that it is in their power to -frustrate the ends thereof, and so render it ineffectual. This we judge -not only to be an error, but such as is highly derogatory to the glory -of God; which we shall endeavour to make appear, and to establish the -contrary doctrine, namely, that Christ died to purchase salvation for -none but those who shall obtain it. This may be proved, - -I. From those distinguishing characters that accompany salvation, which -are given to those for whom he died. - -1. They are called his _sheep_, in John x. 11. _I am the good Shepherd, -the good Shepherd giveth his life for the sheep_. This metaphor must -certainly imply, that they, for whom Christ died, are distinguished from -the world, as the objects of his immediate care, and special gracious -providence: But, besides this, there are several things in the context, -which contain a farther description of these _sheep_, for whom he laid -down his life, which cannot be applied to the whole world: Thus it is -said, in ver. 14. _I know my sheep, and am known of them_, that is, with -a knowledge of affection, as the word _knowledge_ is often used in -scripture, when applied to Christ, or his people. Again, these sheep are -farther described, as those who shall certainly obtain salvation; as our -Saviour says concerning them, in ver. 27, 28. _My sheep hear my voice, -and I know them, and they follow me; and I give unto them eternal life, -and they shall never perish; neither shall any pluck them out of my -hand_: but this privilege, without doubt, belongs not to the whole -world. - -They are also considered as believers, inasmuch as faith is the -necessary consequence of Christ’s redemption, and accordingly are -distinguished from the world, or that part thereof, which is left in -unbelief and impenitency: Thus Christ says, concerning those who -rejected his Person and gospel, in ver. 26. _Ye believe not, because ye -are not of my sheep_. - -2. They for whom Christ died are called his _friends_, and, as such, the -objects of his highest love, in John xv. 13. _Greater love hath no man -than this, that a man lay down his life for his friends_, and they are -farther described, in the following words, as expressing their love to -him, by _doing whatsoever he commandeth them_; and, he calls them -friends, so they are distinguished from servants, or slaves, who, though -they may be made partakers of common favours, yet he imparts not his -secrets to them; but, with respect to these, he says, in ver. 15, 16. -_All things that I have heard of my Father, I have made known unto you_; -And they are farther distinguished from the world, inasmuch as they are -_chosen by Christ, and ordained that they should go and bring forth -fruit_; and there are several other privileges which accompany -salvation, that are said to belong to these friends of Christ, for whom -he died. - -_Object._ It is objected, that what Christ here says, concerning his -friends, is particularly directed to his disciples, with whom at that -time he conversed and these he considers as persons who had made a right -improvement of his redeeming love; and therefore, that redemption which -the whole world might be made partakers of, if they would, these were -like to reap the happy fruits and effects of. - -_Answ._ To this it may be replied, that whatever promises, or -privileges, Christ’s disciples were made partakers of, if these do not -immediately respect their character as ministers, but as Christians, -they are equally to be applied to all believers. Now, that what Christ -says to them, whom he calls his friends, is applicable to all believers, -appears from their being described as _abiding in him_, and _bringing -forth much fruit_, under the powerful influence of his grace, _without -whom they can do nothing_; and, when he speaks, in ver. 19, 26. of the -_world’s hating them, because they are not of the world_, and of _the -Comforter’s being sent to testify of him_, in order to the confirmation -of their faith, this belongs to all believers, as such; therefore they -are as much described as Christ’s friends, for whom he laid down his -life, as his disciples, to whom he more immediately directed his -discourse. - -And as for the other part of the objection, namely, that these had made -a right improvement of Christ’s redemption: the reply that may be given -to it, is, that none but Christ’s friends can be said to have made a -right improvement of redemption, and therefore none but such have any -ground to conclude that Christ died for them: but this is not the temper -and character of the greater part of mankind, therefore Christ did not -die for the whole world: and it is very evident, from this character -which Christ gives of them, for whom he died, that either they are, or -shall be, of enemies, made friends to him. - -3. They are called, _The Children of God that were scattered abroad_, -who should be _gathered together in one_, as the consequence of his -death, in John xi. 52. This gathering together in one, seems to import -the same thing, with what the apostle speaks of, as a display of the -grace of the gospel, and calls it, their _being gathered together in -Christ_ their Head, in Eph. i. 10. and one part of them he considers, as -being already _in heaven_, and the other part of them _on earth_, in -their way to it; and he speaks such things concerning them, in the -foregoing and following verses, as cannot be said of any but those that -shall be saved. Now, if Christ designed, by his death, to purchase this -special privilege for his children, certainly it cannot be supposed that -he died for the whole world; and elsewhere the apostle speaking, in Heb. -ii. 10. concerning _the Captain of our salvation’s being made perfect -through sufferings_ considers this as a means for _bringing many sons to -glory_, which is a peculiar privilege belonging to the heirs of -salvation, and not to the whole world. - -_Object. 1._ It will be objected to this, that nothing can be proved -from the words of so vile a person as Caiaphas, who relates this matter; -and therefore, though it be contained in scripture, it does not prove -the truth of the doctrine, which is pretended to be established thereby. - -_Answ._ Though Caiaphas was one of the vilest men on earth, and he -either did not believe this prophecy himself, or, if he did, he made a -very bad use of it, yet this does not invalidate the prediction: for -though wicked men may occasionally have some prophetic intimation -concerning future events, as Balaam had, the instrument, which the -Spirit of God makes use of in discovering them to mankind, does not -render them less certain, for the worst of men may be employed to impart -the greatest truths: therefore it is sufficient to our purpose, that it -is said, in the words immediately foregoing, that _being high priest -that year, he prophesied_, as it was no uncommon thing for the high -priest to have prophetic intimations from God, to deliver to his people, -whatever his personal character might be; so that we must consider this -as a divine oracle, and therefore infallibly true. - -_Object. 2._ If it be allowed, that what is here predicted was true, yet -the subject-matter thereof respects the nation of the Jews, concerning -whom it cannot be said, that every individual was in a state of -salvation, and therefore it rather militates against, than proves the -doctrine of particular redemption. - -_Answ._ It is evident, that when it is said that _Christ should die for -that nation_, the meaning is, the children of God in that nation; for -the children of God, that dwelt there, are opposed to his children that -were scattered abroad; and so the meaning is, Christ died that they -should not perish, who have the temper, and disposition of his children, -wherever the place of their residence be. - -4. They for whom Christ died are called his _church_, whereof he is _the -Head_; and _the Body_, of whom _he is the Saviour_, in Eph. v. 23. and -these he is said _to have loved, and given himself for_, in ver. 25. Now -the church is distinguished from the world, as it is gathered out of it; -and the word _church_, in this place, is taken in a very different -sense, from that in which it is understood in many other scriptures. The -apostle does not mean barely a number of professing people, of which -some are sincere, and others may be hypocrites, or of which some shall -be saved, and others not; nor does he speak of those who are apparently -in the way of salvation, as making a visible profession of the Christian -religion: But it is taken for that church, which is elsewhere called -_the spouse of Christ_, and is united to him by faith, and that shall, -in the end, be eternally saved by him; this is very evident, for he -speaks of them, as _sanctified and cleansed with the washing of water by -the word_, in ver. 26. And, as to what concerns their future state, they -are such as shall be _presented to himself a glorious church, not having -spot or wrinkle, or any such thing_, in ver. 27. Now, since it was for -these that Christ died, it cannot be reasonably concluded that he died -equally and alike for all mankind. - -And to this we may add, that they are called _his people_, whom he -designed _to save from their sins_, in Matt. i. 21. and also _a peculiar -people_, who are described by this character, by which they are known, -as being _zealous of good works_, in Tit. ii. 14. and, by his death, -they are said not only to be redeemed, so as to be put into the -possession of the external privileges of the gospel, but _redeemed from -all iniquity_, and purified unto himself; all which expressions -certainly denote those distinguishing blessings which Christ, by his -death, designed to purchase for those who are the objects thereof. - -II. That Christ did not die equally, and alike for all mankind, appears -from his death’s being an instance of the highest love, and they, who -are concerned herein, are in a peculiar manner, obliged to bless him for -it as such. Thus the apostle joins both these together, when he says in -Gal. ii. 20. _He loved me, and gave himself for me_; and elsewhere it is -said, in Rev. i. 5. _He loved us, and washed us from our sins in his own -blood_; and herein it _is_ said, that _God commendeth his love towards -us_, in Rom. v. 8. as that which is without a parallel. And besides, -when he speaks of this love of Christ expressed herein, he seems to -distinguish it from that common love which is extended to all, when he -says, Christ died _for us_; and, that we may understand what he means -thereby, we must consider to whom it was that this epistle was directed, -namely, to such as were _beloved of God, called to be saints_, in chap. -i. 7. They are also described as such, who _were justified by Christ’s -blood_, and _who should be saved from wrath through him; reconciled to -God by the death of his Son, and who should be saved by his life_; and, -as such, who _joyed in God through our Lord Jesus Christ, and by him had -received the atonement_, in chap. 9-11. therefore surely they, who were -thus beloved by Christ, to whom he expressed his love by dying for them, -must be distinguished from the world. And our Saviour speaks of this, as -far exceeding all that love, which is in the breasts of men, to one -another, in John xv. 18. _Greater love hath no man than this, that a man -should lay down his life for his friends._ Therefore we have no reason -to suppose that he died equally and alike for all, for then there would -be an equal instance of love herein to the best and worst of men; Judas -would have been as much beloved as Peter; the Scribes and Pharisees, -Christ’s avowed enemies and persecutors, as much beloved as his -disciples and faithful followers, if there be nothing discriminating in -his dying love. Therefore we must conclude that he died to procure some -distinguishing blessings for a part of mankind, which all are not -partakers of. - -And, as this love is so great and discriminating, it is the -subject-matter of the eternal praise of glorified saints: The _new song_ -that is sung to him, in Rev. v. 9. contains in it a celebrating of his -glory, as having _redeemed them to God by his blood, out of every -kindred, and tongue, and people, and nation_, who were admitted into his -immediate presence, as the objects of his distinguishing love. And -certainly all this implies more than his purchasing the -gospel-dispensation, or the discovery of the way of salvation to -mankind, of whom the greatest part neglect, despise, and reap no saving -advantage thereby. - -III. There are some circumstances attending the death of Christ, which -argue, that it was not designed for all the world: particularly, he died -as a Surety, or as one who undertook to pay that debt, which the justice -of God might have exacted of men in their own persons. This has already -been proved; and that which may be inferred from hence, is, that if -Christ, by dying, paid this debt, and when he rose from the dead, -receiving a discharge from the hand of justice, then God will not exact -the debt twice, so as to bring them under the condemning sentence of the -law, whom Christ, by his death, has delivered from it: this is certainly -a privilege that does not belong to the whole world, but to the -sanctified. - -Moreover, some are not justified or discharged for the sake of a ransom -paid, and never shall be; therefore it may be concluded, that it was not -given for them. - -IV. It farther appears, that Christ did not die equally and alike for -all men, in that he designed to purchase that dominion over, or -propriety in them, for whom he died, which would be the necessary result -hereof. As they are his trust and charge, given into his hand, to be -redeemed by his blood; (and, in that respect, he undertook to satisfy -the justice of God for them, which he has done hereby) so, as the result -hereof, he acquired a right to them, as Mediator, by redemption; -pursuant to the eternal covenant between the Father and him, he obtained -a right to bestow eternal life on all that were given to, and purchased -by him. This tends to set forth the Father’s glory, as he designed -hereby to recover and bring back fallen creatures to himself; and it -redounds to Christ’s glory, as Mediator; as herein he not only discovers -the infinite value of his obedience and sufferings, but all his redeemed -ones are rendered the monuments of his love and grace, and shall for -ever be employed in celebrating his praise: But certainly this is -inconsistent with his death’s being ineffectual to answer this end, and -consequently he died for none but those whom he will bring to glory, -which he could not be said to have done, had he laid down his life for -the whole world. - -V. That Christ did not die, or pay a price of redemption for all the -world, farther appears, in that, salvation, whether begun, carried on, -or perfected, is represented, in scripture, as the application thereof; -and all those graces, which are wrought by the Spirit in believers, are -the necessary result and consequence thereof. This will appear, if we -consider, that when Christ speaks of his _Spirit_, as _sent to convince -of sin, righteousness, and judgment, and to guide_ his people _into all -truth_ he says, _He shall glorify me, for he shall receive of mine, and -shall shew it unto you_, John xvi. 14. the meaning of which is, that he -should apply what he had purchased, whereby his glory, as our Redeemer, -would be eminently illustrated; and elsewhere, when the apostle speaks -of the Spirit’s work of regeneration and sanctification, he considers it -as the result of Christ’s death, and accordingly it is said to be _shed -on us abundantly, through Jesus Christ our Saviour_, Tit. iii. 6. And -when we read of his _redeeming them that were under the law_, their -receiving the _adoption of sons_, Gal. iv. 5. and all the privileges -contained in it, these are considered as the necessary consequences -thereof; and Christ’s being _not spared_, but _delivered up_ unto death -for those who are described as chosen, called, justified, and such as -shall be hereafter glorified, is assigned, as a convincing evidence, -that _God will with him freely give them all things_, Rom. viii. 32. Now -this cannot, with the least shadow of reason, be applied to the whole -world; therefore Christ did not die for, or redeem, all mankind. - -That the application of redemption may farther appear to be of equal -extent with the purchase thereof, we shall endeavour to prove, that all -those graces, which believers are made partakers of here, as well as -complete salvation, which is the consummation thereof hereafter, are the -purchase of Christ’s death. And herein we principally oppose those who -defend the doctrine of universal redemption, in that open and -self-consistent way, which the Pelagians generally take, who suppose, -that faith and repentance, and all other graces, are entirely in our own -power; otherwise the conditionality of the gospel-covenant, as they -rightly observe, could never be defended, and they, for whom Christ -died, namely, all mankind, must necessarily repent and believe. Thus a -late writer[170] argues, in consistency with his own scheme; whereas -some others, who maintain the doctrine of universal redemption, and, at -the same time, that of efficacious grace, pluck down with one hand, what -they build up with the other. It is the former of these that we are now -principally to consider, when we speak of the graces of the Spirit, as -what are purchased by Christ’s blood; and, that this may appear, let it -be observed, - -1. That complete salvation is styled, _The purchased possession_, Eph. -i. 14. and our _deliverance from the wrath to come_, is not only -inseparably connected with, but contained in it, and both these are -considered as purchased by the death of Christ, 1 Thess. i. 10. Rom. v. -9, 10. and the apostle elsewhere, speaking concerning the church, as -arrived to its state of perfection in heaven, and its being _without -spot or wrinkle or any such thing_, and _without blemish_, that is, when -its sanctification is brought to perfection, considers this, as the -accomplishment of that great end of Christ’s _giving himself for it_, or -laying down his life to purchase it, Eph. v. 25, 27. - -2. It follows, from hence, that all that grace, whereby believers are -made meet to be partakers of the inheritance of the saints in light, -which is the beginning of this salvation, is the purchase of Christ’s -blood. Accordingly God is said to have _blessed us with all spiritual -blessings in heavenly places_, (or, as it may be better rendered, in -what _concerns heavenly things_) _in Christ_, Eph. i. 3. that is, for -the sake of Christ’s death, which was the purchase thereof; therefore it -follows, that faith and repentance, and all other graces, which are -wrought in us in this world, are purchased thereby: Thus it is said, -_Unto you it is given in behalf of Christ to believe_, as well as to -exercise those graces, which are necessary in those who are called _to -suffer for his sake_, Phil. i. 29. and elsewhere God is said to have -_exalted Christ to be a Prince and a Saviour, to give repentance_, as -well as _forgiveness of sins_, Acts v. 31. And, since his exaltation -includes in it his resurrection from the dead, it plainly argues, that -he died to give repentance, and consequently that this grace was -purchased by him; and when our Saviour speaks of _sending_ the Spirit, -_the Comforter to convince the world of sin, of righteousness, and of -judgment_, which comprizes in it that internal work of grace that is -wrought by him, he considers this as the consequence of his leaving the -world, after he had finished the work of redemption by his death, and so -purchased this privilege for them, John xvi. 7, 8. - -VI. That Christ did not die for all mankind, appears from his not -interceding for them, as he saith, _I pray not for the world, but for -them which thou hast given me, for they are thine_; and not for his -disciples alone, _but for them also which should believe on him through -their word_, John xvii. 9, 20. This farther appears from a believer’s -freedom from condemnation being founded on Christ’s _intercession_, as -well as his _death_ and _resurrection_, Rom. viii. 34. and his being, at -the same time, styled an _Advocate with the Father_, and _a propitiation -for our sins_, 1 John ii. 1, 2. - -And this may be farther argued from the nature of Christ’s intercession, -which (as will be considered in its proper place[171]) is his presenting -himself, in the merit of his death, in the behalf of those for whom he -suffered; as also from his being _always heard_ in that which he pleads -for, John xi. 42. which argues that they shall be saved, otherwise it -could not be supposed that he intercedes for their salvation: but this -he cannot be said to do for all mankind, as appears by the event, in -that all shall not be saved. - -_Object._ To this it is objected that Christ prayed for his enemies, as -it was foretold concerning him, by the prophet, who saith, _He made -intercession for the transgressors_, Isa. liii. 12. and this was -accomplished at his crucifixion, when he saith, _Father, forgive them, -for they know not what they do_, Luke xxiii. 34. That which Christ here -prayed for, was forgiveness, which is a privilege connected with -salvation; and this he did in the behalf of the multitude that crucified -him: but it cannot reasonably be supposed, that all these were saved: -therefore if Christ’s death and intercession respects the same persons, -and necessarily infers their salvation, then it would follow, that this -rude and inhuman multitude were all saved, which they, who deny -universal redemption do not suppose. - -_Answ._ Some, in answer to this objection, suppose, that there is a -foundation for a distinction between those supplications, which Christ, -in his human nature, put up to God, as being bound, by the moral law, in -common with all mankind, to pray for his enemies; and his Mediatorial -prayer or intercession. In the former of these respects, he prayed for -them; which prayer, though it argued the greatness of his affection for -them, yet it did not necessarily infer their salvation; in like manner, -as Stephen, when dying, is represented as praying for those who stoned -him, when he saith, _Lord, lay not this sin to their charge_, Acts vii. -80. or, as our Saviour prays for himself in the garden, _O, my Father, -if it be possible, let this cup pass from me_, Matt. xxvi. 39. whereby -he signifies the formidableness of the death he was to undergo, and that -his human nature could not but dread such a degree of suffering: this -they suppose to be different from his Mediatorial intercession for his -people, in which he represents the merit of his death, as what would -effectually procure the blessings purchased thereby; in this latter -sense, he could not be said to pray for any of those who crucified him, -who are excluded from salvation. - -But, since this reply to the objection hath some difficulties attending -it, which render it less satisfactory, especially because it supposes -that he was not heard in that which he prayed for, when he desired that -God would _forgive them_, I would rather chuse to take another method in -answering it; namely, that when Christ prays that God would _forgive -them_, he means that God would not immediately pour forth the vials of -his wrath upon that wicked generation, as their crime deserved, but that -they might still continue to be a people favoured with the means of -grace; this he prays for, and herein was answered; and his intercession -for them, though it had not an immediate respect to the salvation of all -of them, had, notwithstanding, a subserviency to the gathering in of his -elect amongst them, whose salvation was principally intended by this -intercession, as it was for them that he shed his blood; and accordingly -I apprehend, that this desire that God would _forgive them_, implies the -same thing as Moses’s request, in the behalf of Israel, did, when he -saith, _Pardon, I beseech thee, the iniquity of this people, as thou -hast forgiven this people from Egypt, until now_, Numb. xiv. 19. where -to pardon intends nothing else but God’s not punishing them as their sin -deserved, in an immediate, and exemplary way and manner. - -VII. The doctrine of universal redemption hath some absurd consequences -attending it, not consistent with the divine perfections; as, - -1. It would give occasion for Christ to be called the Saviour of those -who shall not be eventually saved by him, the Redeemer of many, who are -held in chains by the justice of God, and receive no saving benefit by -his redemption, or for him to be said to express the highest instance of -love, in dying for those who shall for ever be the objects of his -hatred, which implies a contradiction; and what is this but to say, that -he delivers those from _the wrath to come_, 1 Thess. i. 10. who are, and -shall be for ever, children of wrath? therefore we must either assert -universal salvation, or deny universal redemption. - -2. It will also follow from hence, that he satisfied the justice of God -for all the sins of all men; for to lay down a price of redemption, is -to discharge the whole debt, otherwise it would be to no purpose. Now, -if he satisfied for all the sins of every man, he did this that no sin -should be their ruin, and consequently he died to take away the guilt of -final impenitency in those who shall perish; and therefore they have, by -virtue hereof, a right to salvation, which they shall not obtain: it -follows then, that since he did not die for all the sins of all men, he -did not, by his death, redeem all men. - -3. If Christ died for all men, he intended hereby their salvation, or -that they should live: but it is certain he did not intend the salvation -of all men; for then his design must be frustrated with respect to a -part of them, for whom he died, which contains a reflection on his -wisdom, as not adapting the means to the end. Moreover, this supposes -that Christ’s attaining the end he designed by his death, depends on the -will of man, and consequently it subjects him to disappointment, and -renders God’s eternal purpose dependent on man’s conduct. - -4. Since God designed, by the death of Christ, to bring to himself a -revenue of glory, in proportion to the infinite value thereof, and -Christ, our great Mediator, was, as the prophet saith, to have _a -portion with the great_, and to _divide the spoil with the strong_, as -the consequence of his _pouring out his soul unto death_, Isa. liii. 12. -it follows from thence, that if all are not saved, for whom Christ died, -then the Father and the Son would lose that glory which they designed to -attain hereby, as the work would be left incomplete; and a great part of -mankind cannot take occasion from Christ’s redeeming them, to adore and -magnify that grace, which is displayed therein, since it is not -eventually conducive to their salvation. - -Having endeavoured to prove the doctrine of particular redemption; we -shall now consider the arguments generally brought by those who defend -the contrary scheme, who suppose, that God designed, as the consequence -of Christ’s death, to save all mankind, upon condition of their -repenting and believing, according to the tenor of the gospel-covenant, -which is substituted in the room of that which was violated by man’s -apostacy from God, whereby sincere obedience comes in the room of that -perfect obedience, which was the condition of the first covenant. This -they call man’s being brought into a salvable state by Christ’s death; -so that Christ rendered salvation possible; whereas faith, repentance, -and sincere obedience, render it certain. And, so far as this concerns -the design of God, in sending Christ to redeem the world, they suppose -that God determined hereby to put man into such a state, that all may be -saved, if they will. - -And, as to what concerns the event, to wit, man’s complying with the -condition, they that defend universal redemption are divided in their -sentiments about it; some supposing that Christ purchased faith and -repentance for a certain number of mankind, namely, those who shall -repent and believe, and pursuant thereunto, will work those graces in -them; whereas others, who had not these graces purchased for them, shall -perish, though Christ has redeemed them. These suppose, that redemption -is both universal and particular, in different respects; _universal_, in -that all who sit under the sound of the gospel, have a conditional grant -of grace contained therein, whereby they are put into a salvable state, -or possibility of attaining salvation; and _particular_, with respect to -those who shall repent and believe, and so attain salvation; in which -sense they apply that scripture, in which God is said to be _the Saviour -of all men, especially of those that believe_, 1 Tim. iv. 10. This some -call a middle way, between the Pelagian and Calvinistic methods of -reasoning about this subject; but it appears to be inconsistent with -itself, inasmuch as they, who give into this hypothesis, are forced -sometimes to decline what they have been contending for on one side, -when pressed with some arguments brought in defence of the other; -therefore we shall pass this over, and consider the self-consistent -scheme, in which universal redemption is maintained, - -The sum of all their arguments, who defend it in the Pelagian way, -amounts to this, _viz._ that Christ died not to purchase salvation -absolutely for any, but to make way for God’s entering into a new or -gospel covenant with men, in which salvation is promised, on condition -of faith, repentance, and sincere obedience, which they suppose to be in -the power of those who have the gospel. And, that the heathen may not be -excluded, though it cannot be styled a gospel-covenant to them, there -are abatements made, as to what concerns faith, founded on divine -revelation, and the only condition that entitles them to salvation is -their yielding sincere obedience to the law of nature, in proportion to -their light. - -They farther add, that this gospel-covenant must be conditional, -otherwise it could not be called a _covenant_, as wanting an essential -ingredient contained in every covenant; and these conditions must be in -our own power, otherwise the overture of salvation, depending on the -performance thereof, would be illusory; and it could not be called a -covenant of grace, inasmuch as there can be no grace, or favour, in -promising a blessing upon impossible conditions; neither could this -gospel-covenant be styled a better covenant than that which God entered -into with our first parents, in which the conditions were in their own -power; nor could it be an expedient to repair the ruins of the fall, or -bring man, in any sense, into a salvable state. So that, according to -this representation of the doctrine of particular redemption, there are -not only many absurd consequences attending it, which detract from the -glory of the gospel, but it is contrary to the holiness, wisdom, -justice, and goodness of God, and so derogates as much from the divine -perfections, as any thing that is argued in defence of universal -redemption can be pretended to do. And, to sum up the whole argument, -there is an appeal to scripture, as that which gives countenance to it -in a multitude of instances. This is the substance of all that is said -in defence of this doctrine; and, in opposition to it, We shall take -leave to observe, - -(1.) That it is taken for granted, but not sufficiently proved, that -Christ died to purchase the covenant of grace; whereas, if the -difference between the covenant of redemption, and the covenant of -grace, be only circumstantial, as has been before observed,[172] then -the death of Christ is included among the conditions of this covenant; -and if so, the covenant itself could not be the purchase thereof: but, -if by Christ’s purchasing the covenant of grace, they only meant his -purchasing the graces given in the covenant, we are far from denying it, -though they generally do. That therefore which we are principally to -oppose, is their sense of the conditionality of the covenant of grace, -and its being essential to a covenant to be conditional, namely, to -depend on uncertain conditions, in our power to perform, it being as -they suppose, left to the freedom of our own will to comply with or -reject them, and thereby to establish or disannul this covenant: but -having elsewhere proved that the word _covenant_ is often used in -scripture, without the idea of a condition annexed to it,[173] and also -considered in what respects those ideas, contained in a conditional -covenant between man and man, are to be excluded, when we speak of a -covenant between God and man;[174] and having also, in maintaining the -doctrine of election, endeavoured to defend the absoluteness of God’s -will, and shewed in what sense we are to understand those scriptures -that are laid down in a conditional form,[175] which may, with a little -variation, be applied to our present argument; we shall, to avoid the -repetition of things before insisted on, add nothing farther in answer -to this part of the argument, we are now considering, but only that it -implies God to be, in many respects, like ourselves, and supposes that -it is in our power to frustrate, and render the death of Christ, which -was the highest display of divine grace, ineffectual, and so prevent his -having that glory, which he designed to bring to his own name thereby. - -(2.) As to what is farther argued, concerning the covenant of grace -being a better covenant than that which God made with man in innocency, -and therefore that the conditions thereof must be in our own power, -otherwise God, by insisting on the performance of what is impossible, -subverts the design of the gospel, and the covenant hereupon ceases to -be a covenant of grace; it may be replied that though we freely own that -the covenant of grace is, in many respects, better than that which God -entered into with man in innocency, and that it would not be so were it -impossible for those, who are concerned therein, to attain the blessings -promised to the heirs of salvation; yet we cannot allow that it must -necessarily be conditional, in the sense in which some understand the -word, much less that the conditions thereof are in our own power, or -else the design of the gospel must be concluded to be subverted. - -Therefore we may take leave to observe, that when God is said to require -faith, and all other graces in this covenant-dispensation, and has -connected them with salvation, this does not overthrow the grace of the -covenant, but rather establish it; for grace and salvation are not only -purchased for, but promised and secured to all who are redeemed, by the -faithfulness of God, and the intercession of Christ and shall certainly -be applied to them; and whereas, the graces of the Spirit are not in our -own power, this is so far from overthrowing the design of the gospel, -that it tends to advance the glory thereof, as God hereby takes occasion -to set forth the exceeding riches of his grace, in making his people -meet for, and bringing them, at last, to glory. And, though it be not -possible for all to attain salvation, this should he no discouragement -to any one to attend on those means of grace, under which we are to hope -for the saving effects of Christ’s death, whereby we may conclude that -eternal life is purchased for us, and we shall at last be brought to it. - -(3.) As to what is farther alleged, concerning the covenant of grace, as -designed to repair the ruins of the fall, or God’s intending hereby to -bring man into a salvable state; we are never told, in scripture, that -what was lost by our first apostasy from God, is to be compensated by -the extent of grace and salvation to all mankind; and it is not the -design of the gospel to discover this to the world, but that the -exceeding riches of divine grace should be _made known to the vessels of -mercy, before prepared unto glory_, Rom. ix. 23. This is, as some -express it, the plank that remains after the ship-wreck,[176] or the -great foundation of our hope, and possibility of escaping everlasting -destruction; and it is a much better ground of security, than to lay the -whole stress of our salvation on the best improvements of corrupt -nature, or those endeavours which we are to use, to improve the liberty -of our will, in order to our escaping ruin, without dependance on the -divine assistance; which is the method that they take to attain -salvation, who thus defend the doctrine of universal redemption. - -(4.) As for our being brought into a salvable state by the death of -Christ; the gospel no where gives all mankind ground to expect -salvation, but only those who have the marks and characters of Christ’s -redeemed ones; and these are not brought by his death unto a mere -possibility of attaining it, but the scripture represents them as having -the _earnest, or first fruits_ thereof, and speaks of _Christ in them_, -as _the hope of glory_, Eph. i. 14. Rom. viii. 23. They are also said to -be _reconciled to God by the death of his Son_, chap. v. 10. which is -more than their having a bare possibility of salvation, as the result -and consequence thereof. - -(5.) That which is next to be considered, is, what concerns the doctrine -of particular redemption, as being derogatory to the divine perfections, -together with many absurd consequences, which are supposed to attend it. -It is very common, in all methods of reasoning, and particularly in -defending or opposing the doctrine of universal redemption, for persons -to endeavour to make it appear, that the contrary scheme of doctrine is -chargeable with absurdities; and, as we have taken the same method in -opposing universal redemption, it may reasonably be expected, that the -doctrine of particular redemption should have many absurd consequences -charged upon it; to which we shall endeavour to reply, that thereby it -may be discerned whether the charge be just or no. And, - -1. The doctrine of particular redemption is supposed to be inconsistent -with the goodness of God, as it renders salvation impossible to the -greatest part of mankind, and their state irretrievable by any means -that can be used, and so has a tendency to lead them to despair. But to -this it may be replied, - -_1st_, That it must be owned, that they, for whom Christ did not die, -cannot be saved; and therefore, had God described any persons by name, -or given some visible character, by which it might be certainly -concluded that they were not redeemed, it would follow from thence, that -their state would be desperate. But this is not his usual method of -dealing with mankind: he might, indeed, have done it, and then such -would have been thereby excluded from, and not encouraged to attend on -the means of grace; but he has, in wisdom and sovereignty, concealed the -event of things, with respect hereunto, from the world; and therefore -there is a vast difference between men’s concluding that a part of the -world are excluded from this privilege; and that they themselves are -included in that number: the latter of which we have no warrant to say, -concerning ourselves, or any others, especially so long as we are under -the means of grace. There is, indeed, one character of persons in the -gospel, which gives ground to conclude that Christ did not die for them, -and that is what respects those who had committed the unpardonable sin. -I shall not, at present, enter into the dispute, whether that sin can -now be committed or no, since we may be occasionally led to insist on -that subject under another head; but there seems to be sufficient ground -to determine, either that this cannot be certainly known, since the -extraordinary gift of discerning of spirits is now ceased; or, at least, -that this cannot be applied to any who attend on the means of grace with -a desire of receiving spiritual advantage thereby. - -_2dly_, If Christ’s not dying for the whole world be a means to lead men -to despair, as salvation is hereby rendered impossible, this consequence -may, with equal evidence, be deduced from the supposition, that all -mankind shall not be saved, which they, who defend universal redemption, -pretend not to deny: but will any one say, that this supposition leads -men to despair? or ought it to be reckoned a reflection on the divine -goodness, that so many are left to perish in their fallen state, by the -judicial hand of God, which might have applied salvation unto all, as -well as purchased it for all mankind? - -2. The doctrine of particular redemption is farther supposed to be -inconsistent with the preaching the gospel, which is generally styled a -door of hope; and then the dispensation we are under cannot be called a -day of grace; which renders all the overtures of salvation made to -sinners illusory, and contains in it a reflection, not only on the grace -of God, but his holiness. - -In order to our replying to this, something must be premised to explain -what we mean by a day of grace, and the hope of the gospel, which -accompanies it. And here, let it be considered, - -(1.) That we hereby intend such a dispensation in which sinners are -called to repent and believe, and so obtain salvation; not that we are -to suppose that it is to be attained by their own power, without the -special influences of the Holy Ghost, for this would be to ascribe that -to man, which is peculiar to God; nor that God would give his special -grace to all that sit under the sound of the gospel; for this is -contrary to common observation and experience, since many make a -profession of religion who are destitute of saving grace. - -As for the hope of the gospel, or that door of hope that is opened -therein to sinners, we cannot understand any thing else thereby, but -that all, without distinction, are commanded and encouraged to wait on -God in his instituted means of grace, and the event hereof must be left -to him who gives and withholds success to them, as he pleases. All have -this encouragement, that, peradventure they may obtain grace, under the -means of grace; and this is not inconsistent with their being styled a -door of hope, and God is not obliged to grant sinners a greater degree -of hope than this, to encourage them to wait on him in his ordinances, -notwithstanding there is a farther motive inducing us hereunto, namely, -that this is his ordinary way, in which he works grace; or, if God is -pleased to give us desires after the efficacy of his grace, or any -degree of conviction of sin and misery; this is still a farther ground -of hope, though it fall short of that grace of hope that accompanies -salvation. - -(2.) As to what concerns the preaching of the gospel, and the overtures -of salvation to all therein, which, upon the supposition of Christ’s not -dying for all men, they conclude to be illusory, and repugnant to the -holiness of God. To this it may be replied, that we do not deny that in -preaching the gospel, Christ is offered to the chief of sinners, or that -the proclamation of grace is made public to all, without distinction: -but this will not overthrow the doctrine of particular redemption, if we -rightly consider what is done, in offering Christ to sinners; which, -that it may be understood, let it be observed, - -_1st_, That God has given us no warrant to enter into his secret -determinations, respecting the event of things, so as to give any -persons ground to conclude that they are redeemed, and have a warrant to -apply to themselves the promise of salvation, or any blessings that -accompany it, while in an unconverted state. Ministers are not to -address their discourses to a mixed multitude of professing Christians, -in such a way, as though they knew that they were all effectually -called, and chosen of God. Our Saviour compares them to _the faithful -and wise steward_, whose business it is _to give every one their portion -of meat in due season_, Luke xii. 42. and therefore they are, -consistently with what is contained in scripture, to tell them, that -salvation is purchased for a part of mankind, and they know not but that -they may be of that number, which will be an evidence to them that they -are so. - -_2dly_, When Christ is said to be offered to sinners, in the preaching -of the gospel, that, which is intended thereby, is his being set forth -therein as a most desirable object, altogether lovely, worthy to be -embraced, and submitted to; and not only so, but that he will certainly -save all whom he effectually calls, inasmuch as he has purchased -salvation for them. - -_3dly_, It includes in it an informing sinners, that it is their -indispensible duty and interest to believe in Christ, and in order -thereto, that they are commanded and encouraged to wait on him for that -grace, which can enable them thereunto: and, as a farther encouragement, -to let them know that there is a certain connexion between grace and -salvation; so that none, who are enabled, by faith, to come to Christ, -shall be cast out, or rejected by him. This is the preaching and hope of -the gospel; and, in this sense, the overtures of salvation are made -therein; which is not in the least inconsistent with the doctrine of -particular redemption.[177] - -_Object._ Though this be such a method of preaching the gospel, as is -consistent with the doctrine of special redemption; yet there is another -way of preaching it, which is more agreeable to the express words of -scripture, and founded on the doctrine of universal redemption; and -accordingly sinners ought to be told, that the great God, in the most -affectionate manner, expostulates with them, to persuade them to accept -of life and salvation, when he represents himself, as _having no -pleasure in the death of the wicked_, and, with an earnestness of -expression says, _Turn ye, turn ye, from your evil ways; for why will ye -die, O house of Israel?_ Ezek. xxxiii. 11. Therefore the design of the -gospel is, to let the world know that God’s dealing with mankind, in -general, are full of goodness; he would not have any perish, and -therefore has sent his Son to redeem them all, and, as the consequence -hereof, pleads with them to turn to him, that they may reap the benefits -purchased thereby. - -_Answ._ Whatever be the sense of these expostulatory expressions, which -we frequently meet with in scripture, we must not suppose that they -infer, that the saving grace of repentance is in our own power; for that -is not only contrary to the sense of many other scriptures, but to the -experience of every true penitent, whose language is like that of -Ephraim, _Turn thou me, and I shall be turned_, Jer. xxxi. 18. nor must -we conclude, that God designs to save those that shall not be saved; for -then he could not say, _My counsel shall stand, and I will do all my -pleasure_, Isa. xlvi. 10. If these ideas, as unworthy of God, be -abstracted from the sense of such-like scriptures, we may understand -them, not only in a way that is consistent with the divine perfections, -but with the doctrine of particular redemption; which, that it may -appear, let it be considered, that it is a very common thing, in -scripture, for God to condescend to use human modes of speaking, and -those, in particular, by which various passions are set forth; -notwithstanding, we must not conclude that these passions are in God as -they are in men. Such expostulations as these, when used by us, signify, -that we earnestly desire the good of others, and are often warning them -of their danger: but all is to no purpose, for they are obstinately set -on their own ruin, which we can by no means prevent; it being either out -of our power to help them, or, if we could, it would not redound to our -honour to do it. This draws forth such-like expostulations from men; but -the weakness contained in them, is by no means to be applied to God: it -cannot be said to be out of his power to give grace to impenitent -sinners; nor, in case he has so determined, will it tend to his -dishonour to bestow it. Now, that we may understand the sense of these -scriptures, let it be considered, - -1. That _life_ and _death_, in scripture, are oftentimes used to signify -the external dispensations of providence, as to what concerns that good -or evil, which God would bring on his people: thus it is said, _See, I -have set before thee this day, life and good, death and evil_, Deut. -xxx. 15, 19, 20. where _life_ is explained in the following words, as -signifying their being _multiplied and blessed in the land, whither they -were to go to possess it_; and when God advises them in a following -verse, _to choose life_, the consequence of this is, that _both they and -their seed should live, that they might dwell in the land, which the -Lord sware to their fathers to give them_; and elsewhere, when God says, -by the prophet Jeremiah, _I set before you the way of life, and the way -of death_, Jer. xxi. 8. he explains it in the following words, as -containing an expedient for their escaping temporal judgments, when he -says, _He that abideth in the city, shall die by the sword, and by the -famine, and by the pestilence; but he that goeth out, and falleth to the -Chaldeans, shall live_. And I cannot see any reason to conclude, but -that many other expressions, of the like nature, in which God promises -life, or threatens death to the house of Israel, by the prophets, who -often warned them of their being carried into captivity, and dying in -their enemies’ land, have a more immediate respect thereunto; and that -proverbial expression, which the Israelites are represented as making -use of, _The fathers have eaten sour grapes, and the childrens’ teeth -are set on edge_, Ezek. xviii. 2. seems to intimate no more than this; -_q. d._ that our fathers have sinned, and thereby deserved that the -nation should be ruined by being carried captive, and we must suffer for -their sins; in answer to which, God tells them, that this proverb should -not be used by them, but this evil should be brought on them for their -own iniquities, or prevented by their reformation, namely, by forsaking -their _idolatry_, _whoredom_, _violence_, _oppression_, and other -abominations. And then he adds, ver. 12, 13, 17, 18. _the soul that -sinneth, it shall die_, that is, if you continue to commit these vile -enormities, you shall be followed with all those judgments which shall -tend to your utter ruin; but _if the wicked will turn from all his sins -which he hath committed, he shall surely live, he shall not die_, ver. -21. If this be the sense of these and such-like texts, then it was not -wholly out of their own power thus to turn to God, how much soever that -special grace, which accompanies salvation, be out of our power. It is -one thing to say, that man cannot work a principle of grace in himself, -or to do that by his own power, which is the special gift and work of -the Spirit of God, and, as the consequence thereof, have ground to -expect eternal salvation; and another thing to say, that he cannot -abstain from some gross enormities, as an expedient to prevent -desolating judgments. But if it will not be allowed that this is the -sense of all those scriptures, that promise or threaten _life_ or -_death_, which I do not pretend peremptorily to assert, let it be -farther added, - -2. That if spiritual and eternal blessings be included in the word -_life_, and the contrary in _death_, in the scriptures but now referred -to, we may account for the sense of them, without supposing that God -designs what shall never come to pass, to wit, the universal salvation -of mankind, though a part of them shall not be saved, by considering -desire, in him, as signifying the effects of desire in men.[178] Thus -God’s not desiring a thing, denotes it not to be the object of desire; -accordingly when he desires not the death of sinners, it implies, that -they ought to endeavour to avoid it, as the most formidable evil; and, -on the other hand, his taking pleasure in a thing, as he does in the -salvation of his people, signifies not only his intending to save them, -but the inexpressible happiness which they shall attain thereby; and, -when he exhorts them, as an expedient to attain this privilege, _to -turn_, this signifies the inseparable connexion between salvation and -repentance, or turning to God, which, though it be God’s gift, it is, -notwithstanding, our act and indispensible duty. Therefore, if we take -this, and such-like scriptures, in either of these two senses, they are -far from giving countenance to the doctrine of universal redemption. - -3. There is another absurd consequence charged upon the doctrine of -special redemption, namely, that it is inconsistent with our being -exhorted and encouraged to _repent and believe for the remission of -sins_, or _to the saving of the soul_, as scripture gives all men a -warrant to do, Acts ii. 38. and since all are commanded to exercise -these graces, and to expect salvation, as connected therewith, the -doctrine of particular redemption, as a late writer insinuates, puts us -under a necessity of believing a lie. And he farther adds, that if the -condition, annexed to the promise of salvation, be impossible, and known -to be so, it gives no encouragement to set about it; and, if he who -promises knows it to be so, he promises nothing, because nothing that a -person can obtain, or be the better for, whereby he is deluded, and a -cheat put upon him, by pretending kindness, in making the promise, and -intending no such thing.[179] Thus that author represents the doctrine -of particular redemption, as containing the most blasphemous -consequences that words can express: he must therefore have been very -sure that his argument was unanswerably just, though, I hope, we shall -be able to make it appear that it is far from being so; which, that we -may do, let it be considered, - -(1.) That we are to distinguish between a person’s being bound to -believe in Christ, and to believe that Christ died for him; the first -act of faith does not contain in it a person’s being persuaded that -Christ died for him, but that he is the Object of faith, as he is -represented to be in scripture; and accordingly it supposes that we are -convinced that Christ is the Messiah, that he purchased salvation for -all who shall attain it, and is able to save, unto the utmost, all that -come unto God by him; and also, that it is our duty and interest so to -do. And, since saving faith is not in our own power, but the work and -gift of divine grace, we are encouraged to wait on God in his -ordinances, and, with fervent prayer, to beseech him that he would work -this grace in us, acknowledging, that if he should deny us this -blessing, there is no unrighteousness in him; and we are to continue -waiting on him, and using all those means which are in our power, though -they cannot attain their end, without his blessings; and, when he is -pleased to work this grace in us, we shall be enabled to put forth -another act of faith, which is properly saving, as intended by the -scripture, which speaks of _believing to the saving of the soul_, which -consists in receiving of him, and resting on him for salvation, as -hoping that he hath died for us, inasmuch as he hath given us that -temper and disposition of soul, which is contained in that character -which is given of those for whom Christ died. - -(2.) We must farther distinguish between God’s commanding all that sit -under the sound of the gospel to believe in Christ; and his giving them -ground to expect salvation, before they believe in him. Faith and -repentance may be asserted to be duties incumbent on all, and demanded -of them, when, at the same time, it doth not follow that all are given -to expect salvation, upon the bare declaration that they are so. -Accordingly the command and encouragement is to be considered in this -order; first, as it respects our obligation to believe; and then, as it -respects our hope of salvation; and neither the former nor the latter of -these does, in the least, infer that God intended to save all mankind, -or gave them ground to expect salvation, who do not believe in Christ. - -(3.) As to what is farther suggested, concerning salvation’s being -promised on such conditions, as are known, both by God and man, to be -impossible, the only answer that need be given to this, is, that though -_with men this is impossible, yet with God all things are possible_, -Matt. xix. 26. When we consider faith and repentance, as conditions -connected with salvation, or as evincing our right to claim an interest -in Christ, and that salvation, which is purchased by him, in which -sense, as was before observed, we do not oppose their being called -conditions thereof, by those who are tenacious of that mode of -speaking;[180] and we do not call them impossible conditions, any -otherwise than as they are so, without the powerful energy of the Holy -Spirit; we cannot think that our asserting, that it is impossible that -all mankind should thus repent and believe, is a doctrine contrary to -scripture, which gives us ground to conclude, that all men shall not be -saved, and consequently that all shall not _believe to the saving of the -soul_. And, when we consider the impossibility thereof, we do not -suppose that God has given all mankind ground to expect this saving -faith, upon which the blasphemous suggestion, relating to his deluding -men, is founded; it is enough for us to say, that God has not told any -one, who attends on his ordinances, in hope of obtaining this grace, -that he will not give him faith; and more than this need not be desired -by persons to induce them to perform this duty, while praying and -waiting for the happy event thereof, to wit, our obtaining these graces, -and so being enabled to conclude that Christ has died for us. - -4. If all the absurdities before mentioned will not take place to -overthrow the doctrine of particular redemption, there is another -argument, which they, who oppose it, conclude to be unanswerable, -namely, that it does not conduce so much to advance the grace of God, as -to assert that Christ died for all men, inasmuch as more are included -herein, as the objects of divine favour, therefore God is hereby more -glorified. - -To this it may be replied, that it does not tend to advance the divine -perfections, to suppose that God designed to save any that shall perish, -for that would be to argue, as has been before considered, that the -purpose of God, with respect to the salvation of many, is frustrated. -But, since the stress of the argument is laid on the display of the -glory of divine grace; that does not so much consist in the extent of -the favour, with respect to a greater number of persons, as it does in -its being free and undeserved, and tending, for this reason, to lay the -highest obligation on those who are concerned herein, which is the most -known sense of the word _grace_. - -But inasmuch as it will be objected, that this is only a criticism, -respecting the sense of a word, it may be farther replied to it, that if -the grace, or goodness of God, be more magnified by universal, than -particular redemption, as including more, who are the objects thereof, -the same method of reasoning would hold good, and they might as well -attempt to prove, that there must be an universal salvation of mankind; -for that would be a greater display of divine goodness, than for God -only to save a few; and it would be yet more eminently displayed, had he -not only saved all mankind, but fallen angels. Shall the goodness of God -be pretended to be reflected on, because he does not extend it to all -that might have been the objects thereof, had he pleased? Has he not a -right to do what he will with his own? And may not his favour be -communicated in a discriminating way, whereby it will be more advanced -and adored, by those who are the objects thereof, without our taking -occasion from thence to reply against him, or say, what dost thou? - -And to this it may be added, that they, who make use of this method of -reasoning, ought to consider that it tends as much to militate against -the doctrine they maintain, namely, that God hath put all mankind into a -salvable state, or that Christ, by his death, procured a possibility of -salvation for all; which, according to their argument, is not so great a -display of the divine goodness, as though God had actually saved all -mankind, which he might have done; for he might have given repentance -and remission of sins to all, as well as sent his Son to die for all; -therefore, upon this head of argument, universal redemption cannot be -defended, without asserting universal salvation. Thus concerning those -absurdities which are pretended to be fastened on the doctrine of -particular redemption; we proceed to consider the last and principal -argument that is generally brought against it, namely, - -5. That it is contrary to the express words of scripture; and some speak -with so much assurance, as though there were not one word in scripture, -intimating, that our Lord died only for a few, or only for the -elect;[181] though others will own, that there are some scriptures that -assert particular redemption, but that these are but few; and therefore -the doctrine of universal redemption must be aquiesced in, as being -maintained by a far greater number of scriptures: but, in answer to -this, let it be considered, that it is not the number of scriptures, -brought in defence of either side of the question, that will give any -great advantage to the cause they maintain, unless it could be made -appear that they understood them in the true and genuine sense of the -Holy Ghost therein: but this is not to be passed over, without a farther -enquiry into the sense thereof, which we shall do, and endeavour to -prove that it does not overthrow the doctrine we have been maintaining, -how much soever the mode of expression may seem to oppose it; and, in -order hereunto, we shall first consider in what sense _all_, _all men_, -_the world_, _all the world_, and such-like words are taken in -scripture, as well as in common modes of speaking, in those matters that -do not immediately relate to the subject of universal redemption; and -then we may, without much difficulty, apply the same limitations to the -like manner of speaking, which we find in those scriptures which are -brought for the proof of universal redemption. Here we are to enquire -into the meaning of those words that are used, which seem to denote the -universality of the subject spoken of, when nothing less is intended -thereby, in various instances, which have no immediate reference to the -doctrine of redemption. And, - -(1.) As to the word _all_. It is certain, that it is often used when -every individual is not intended thereby: thus we read in Exod. ix. 6. -that _all the cattle of Egypt died_, when the plague of murrain was -inflicted on the beasts; whereas it is said, in the following words, -that _none of the cattle of the children of Israel died_; and, from ver. -3. it appears that none of the _Egyptians’ cattle died_, save those in -_the field_; and it is plain, that there was a great number of cattle -that died not, which were reserved to be cut off by a following plague, -_viz._ that _of hail_, in ver. 19. Moreover, it is said, in ver. 25. -that _the hail smote every herb of the field, and brake every tree of -the field_; yet we read, in chap. x. 5. of the locusts _eating the -residue of that which escaped, and remained unto them from the hail_. - -Again, we read, in Exod. xxxii. 3. that _all the people brake off the -golden ear-rings which were in their ears_, of which Aaron made the -calf, which they worshipped; whereas it is not probable that all wore -ear-rings; and it is certain, that all did not join with them, who -committed idolatry herein; for the apostle intimates as much, when he -speaks of _some of them as being idolaters_, who _sat down to eat and -drink, and rose up to play_, 1 Cor. x. 7. And some conclude, that those -of the tribe of Levi, who _gathered themselves unto Moses_, and joined -with him in executing the vengeance of God on the idolaters, are said to -be _on the Lord’s side_; not barely because they repented of their -idolatry, but because they did not join with the rest in it; and, if -this be the sense of the text, yet it does not appear that they were all -exempted from the charge of idolatry, though it be said, that _all the -sons of Levi were gathered to him_; for we read, in ver. 29. of _every -man’s slaying his son, and his brother_; and, in Deut. xxxiii. 9. it is -said, on this occasion, that _they did not know their fathers, nor their -children_, that is, they did not spare them; therefore some of that, as -well as the other tribes, joined in the idolatry, though they were all -gathered to Moses, as being on the Lord’s side. - -Again, we read, in Zeph. ii. 14. where the prophet speaks concerning -_God’s destroying Syria_, and _making Nineveh desolate_, that _all the -beasts of the nations shall lodge in the upper lintels of it_; by which -he intends that those beasts, that generally lodge in the wilderness, or -in places remote from cities, such as the _cormorant and bittern_, &c. -should take up their residence in those places, which were formerly -inhabited by the Ninevites; therefore _all the beasts_ cannot be -supposed to signify all that were in all parts of the world. - -Again, the prophet Isaiah, in chap. ii. 2. when speaking of the -multitude which should _come to the mountain of the Lord’s house_, which -he expresses by _all nations coming to it_, explains what is meant by -_all nations coming to it_, in the following verse, namely, that _many -people should say, Let us go up to the mountain of the Lord_; and the -prophet Micah, referring to the same thing, says, in chap. iv. 2. that -_many nations shall say, Let us go up to it_, as containing a prediction -of what was to be fulfilled in the gospel-day, in those that, out of -various nations, adhered to the true religion. - -Again, it is said, in 1 Chron. xiv. 17. that the _fame of David went -forth into all the lands_, which cannot be meant of those which were far -remote, but those that were round about Judea. - -Moreover, it is said, in Matt. iii. 5, 6. that _Jerusalem, and all -Judea, and all the region round about Jordan, went out to John, and were -baptized of him_; which cannot be understood in any other sense, but -that a great number of them went out to him for that purpose. And when -it is said, in Matt. xxi. 26. that _all men held John as a prophet_, it -is not to be supposed that the Scribes and Pharisees, and many others, -who cast contempt on him, held him to be so; but that there were a great -many who esteemed him as such. And when our Saviour says, in Matt. x. -22. _Ye shall be hated of all men for my name’s sake_, it is certain, -that those that embraced Christianity are to be excluded out of their -number who hated them. Again, when it is said, in Acts ii. 5. that -_there were dwelling at Jerusalem, Jews of every nation under heaven_, -it is not to be supposed that there were Jews residing in every nation, -who resorted to Jerusalem; upon which occasion, a learned writer[182] -puts this question, Were there any who resorted there from England or -Scotland? - -Again, we read, in John iii. 26. that John’s disciples came to him, -complaining, that _Jesus baptized, and all men came unto him_; by which -nothing more is to be understood, but that many, among the Jews attended -on his ministry, which were, by far, the smaller part of that nation. By -these, and many other scriptures, that might be brought to the same -purpose, it appears, that the word _All_ sometimes denotes not every -individual, but a part of mankind. - -(2.) Let us now consider the sense in which we are to understand _the -world_, or _all the world_; from whence it will appear, that only a -small part of the world is intended thereby in many scriptures: thus the -Pharisees said, upon the occasion of a number of the Jews following our -Saviour, in John xi. 19. _The world is gone after him_. How small a part -of the world was the Jewish nation? and how small a part of the Jewish -nation attended on our Saviour’s ministry? yet this is called _the -world_. - -Again, it is said, in Luke ii. 1. _There went out a decree from -Augustus, that all the world should be taxed_; by which nothing more is -intended than those countries that were subject to the Roman empire; -and, in Acts xvii. 26. it is said, that _these that have turned the -world upside down, are come hither also_; which cannot be meant in any -other sense, but those parts of the world where the apostles had -exercised their ministry. And when the apostle tells the church, in Rom. -i. 8. that _their faith was spoken of throughout the whole world_, he -only means those other churches that were planted in several parts of -the world. And, in Acts xi. 28. it is said, that _Agabus signified, by -the Spirit, that there should be a great dearth, throughout all the -world_; by which nothing is meant but all adjacent countries, which is -to be taken in the same sense, as when it is said, in Gen. xli. 51. that -_all countries came into Egypt to buy corn, because the famine was so -sore in all lands_, that is, in the parts adjacent to Egypt: thus we -have sufficient ground to conclude, that _all men_, _the world_, and -_all the world_, is often taken for a small part of mankind. - -But, that we may be a little more particular in considering the various -limitations these words are subject to in scripture, as well as in our -common modes of speaking, let it be observed, - -_1st_, That sometimes nothing is intended by all _men_, but all sorts of -men, without distinction of sex, nation, estate, quality, and condition, -of men in the world: thus the apostle says, in 1 Cor. ix. 19. _I made -myself servant to all, that I might gain the more_; this he explains in -the following verses, as including men of all ranks and characters: _To -the Jews, I became a Jew; to them that were under the law, as under the -law; to them that were without the law, as without law; to the weak, I -became weak: I became all things to all men, that by any means I might -gain some_. - -_2dly_, Sometimes the word All, or _the world_, is taken for the -Gentiles, in opposition to the Jews; thus the apostle saith, in Rom. xi. -12. _Now if the fall of them_, viz. the Jews, _be the riches of the -world_, that is, of the Gentiles, as he explains it in the following -words; _And the diminishing of them the riches of the Gentiles, how much -more their fulness?_ and in ver. 32. he saith, _God hath concluded all -in unbelief, that he might have mercy upon all_.[183] - -_3dly_, _The world_ is sometimes taken for those who do not believe, in -opposition to the _church_: thus it is said, in Rev. xiii. 3, 4. _All -the world wondered after the beast and they worshipped the dragon_; -which is farther explained, in ver. 8. where it is said, that _all that -dwell upon the earth shall worship him, whose names are not written in -the book of life_; and in 1 John v. 19. it is said, _We know that we are -of God, and the whole world lieth in wickedness_, or, as some render -it,[184] _in the wicked one_, as being subject to Satan; but the church -is exempted from that charge, notwithstanding the universality of this -expression. - -_4thly_, Sometimes the word All is limited by the nature of the thing -spoken of, which is very easy to be understood, though not expressed: -thus the apostle in Tit. ii. 9. exhorts _servants to be obedient unto -their own masters, and to please them well in all things_; which must be -certainly understood as intending all things just, and not contrary to -the laws of God, or the civil laws of the land, in which they live. - -_5thly_, The word All is often used, not only in scripture, but in our -common modes of speaking, to signify only those, who are the objects of -that thing, which is done for them, and then the emphasis is laid on the -action, or the person that performs it; as when we say, all malefactors -under a sentence of death, are to be pardoned by the king; we mean -nothing else by it, but that all, who are pardoned, do receive their -pardon from him; or when we say, that virtue renders all men happy, and -vice miserable; we mean, that all who are virtuous are happy, and all -who are vicious miserable; not that virtue, abstracted from the exercise -thereof, makes any happy, or vice miserable; in which case, the word all -is not taken for every individual person, but only for those who are -either good or bad: and this is agreeable to the scripture-mode of -speaking; as when it is said, in Prov. xxiii. 21. _Drowsiness shall -clothe a man_, or every man, _with rags_; or sloth reduces all to -poverty; not all mankind, but all who are addicted to this vice. - -Moreover, it is said, in Psal. cxlv. 14. _The Lord upholdeth all that -fall, and raiseth up all those that be bowed down_; which is not to be -understood, as though God keeps all mankind from falling, or raises -every individual person, that is bowed down, so as not to suffer him to -sink under his burden; but that all who are upheld, or raised up, when -bowed down, are made partakers of this privilege by the Lord alone. - -Having shewn in what sense the word _All_, or _all the world_, is -frequently used in scripture, when not applied to the doctrine of -redemption; we shall now consider the application thereof unto it, -whereby it may appear, that those scriptures, which are generally -brought in defence of the doctrine of universal redemption, do not tend -to support it, or overthrow the contrary doctrine that we are -maintaining. - -1. The first scripture, that is often referred to for that purpose, is 1 -John ii. 2. in which it is said, concerning our Saviour, that _he is the -propitiation for our sins, and not for ours only, but also for the sins -of the whole world_. For the understanding of which, we must consider, -that it is more than probable that the apostle writes this epistle to -the converted Jews, scattered through various countries in Asia, as -Peter is said to do, 1 Pet. i. 1. and James, James i. 1. for which -reason they are called general epistles; as likewise this of John is, -inasmuch as they are not addressed to particular churches among the -Gentiles, converted to the faith, as most of the apostle Paul’s are. -Now, it is plain, that, in the scripture but now mentioned, when these -believing Jews are given to understand, that Christ is _a propitiation -for their sins, and not for their’s only, but for the sins of the whole -world_; the meaning is, not for their sins only, who were Jews, but for -the sins of the believing Gentiles, or those who were converted by the -ministry of the apostle Paul, who is called _the apostle of the -Gentiles_. This has been before considered to be the meaning of the word -_world_ in many scriptures; and so the sense is, that the saving effects -of Christ’s death redound to all who believe, throughout the world, -whether Jews or Gentiles. - -2. Another scripture generally brought to prove universal redemption, -is, that in Heb. ii. 9. _That he_, to wit, Christ, _by the grace of God, -should taste death for every man_. For the understanding of which, we -must have recourse to the words immediately following, which are plainly -an illustration thereof; accordingly they, for whom Christ tasted death, -are styled _many sons_, who are to be _brought to glory_; and, in order -thereunto, _Christ, the Captain of their salvation, was made perfect -through sufferings_, which is an explication of his being _crowned with -glory and honour, for the suffering of death_; and it plainly proves, -that it was for these only that he tasted death, and that by _every -man_, for whom he tasted it, is meant every one of his sons, or of those -who are described, in ver. 11. as _sanctified_, and _whom he is not -ashamed to call brethren_; and they are further styled, in ver. 13. _The -children whom God hath given him_; so that this sense of the words being -so agreeable to the context, which asserts the doctrine of particular -redemption, it cannot reasonably be supposed that they are to be taken -in a sense which has a tendency to overthrow it, or prove that Christ -died equally and alike for all men. - -3. Another scripture, brought for the same purpose, is 1 Cor. xv. 22. -_As in Adam all die, even so in Christ shall all be made alive_. But let -it be considered, that the apostle is not speaking directly concerning -redemption in this text, but concerning the resurrection of the dead; -and, if it be understood of a glorious resurrection unto eternal life, -no one can suppose that every individual of mankind shall be made -partaker of this blessing, which is also obvious, from what is said in -the verse immediately following, where they who are said to be made -alive in Christ, are described as such, whom he has a special propriety -in, _Christ the first fruits, afterward they that are Christ’s at his -coming_; and therefore the meaning is only this, that all of them, who -shall be raised up in glory, shall obtain this privilege by Christ, -whose resurrection was the first-fruits thereof. - -I am sensible that the reason of the application of this scripture to -prove universal redemption, is principally taken from the opposition -that there seems to be between the death of all mankind in Adam, and the -life which is obtained by Christ; and therefore they suppose, that the -happiness, which we enjoy by him, is of equal extent with the misery we -sustained by the fall of Adam: but, if this were the sense of the text, -it must prove an universal salvation, and not barely the possibility -thereof; since the apostle is speaking of a privilege that should be -conferred in the end of time, and not of that which we enjoy under the -gospel-dispensation; accordingly it does not, in the least, answer the -end for which it is brought. - -4. The next scripture, by which it is supposed that universal redemption -may be defended, is that in Rom. v. 18. _As by the offence of one, -judgment came upon all men to condemnation; even so by the righteousness -of one, the free gift came upon all men unto justification of life_. For -the understanding of which scripture, let it be considered, that the -blessing, which is said to extend to all, is no less than justification -of life, and not merely a possibility of attaining salvation; and, in -the foregoing verse, they, who are interested in this privilege, are -said to _receive abundance of grace, and of the gift of righteousness_, -and _to reign in life by Jesus Christ_. Now certainly this privilege is -too great to be applied to the whole world; and, indeed, that which the -apostle, in this verse, considers, as being _upon all men unto -justification of life_, he explains, when he says, _Many shall be made -righteous_; therefore _this free gift, which came upon all men unto -justification_, intends nothing else, but that a select number, who are -said to be many, or the whole multitude of those who do, or shall -believe, shall be made righteous. - -_Object._ If it be objected to this sense of the text, that there is an -opposition between that judgment which came by the offence of one, to -wit, Adam, upon all men, unto condemnation, and that righteousness, -which came upon all men, unto justification; and therefore all men must -be taken in the same sense in both parts of the verse, and consequently -must be extended to all the world. - -_Answ._ To this it may be replied, that it is not necessary, nor -reasonable, to suppose, that these terms of opposition have any respect -to the universal extent of condemnation and justification; for the -apostle’s design is not to compare the number of those who shall be -justified, with that of those who were condemned by the fall of Adam; -but to compare the two heads together, Adam and Christ, and to shew, -that as we are liable to condemnation by the one, so we obtain the gift -of righteousness by the other; which is plainly the apostle’s method of -reasoning, agreeable to the whole scope of the chapter, as may easily be -observed, by those who compare these words with several foregoing -verses. - -5. There is another scripture brought to prove universal redemption, in -2 Cor. v. 14, 15. _The love of Christ constraineth us; because we thus -judge, that if one died for all, then were all dead_; by which it is -supposed, that the apostle is here proving that all mankind are dead in -sin, and that the medium by which he proves it, is Christ’s dying for -all men; so that the remedy is as extensive as the disease, and -therefore that this is an undeniable proof of universal redemption. - -But this is not a true representation of the apostle’s method of -reasoning; for he designs not to prove that all were dead in sin, but to -it. That this may appear, let us consider the connexion of this text -with what goes before. The apostle speaks of them, in the foregoing -verses, as having assurance of their future salvation, and as _groaning -to be clothed upon with their house, which is from heaven_; and as -having the _first fruits of the Spirit_, and says that the apostles were -made manifest in their consciences, that is, they had something in their -own consciences that evinced the success of their ministry to them, upon -which account they had occasion to glory on their behalf; all which -expressions denote them to have been in a converted state. And the -apostle adds, in ver. 13. _Whether we be beside ourselves, or whether we -be sober_, that is, whether we have a greater or less degree of fervency -in preaching the gospel, it is for God, that is for his glory, and for -your sakes; for the love of Christ, that is, either his love to us, or -our love to him, constraineth us hereunto; because we thus judge, that -if one, namely, Christ, died for all, that is, for you all, then were -all dead, or you all are dead, that is, not dead in sin, but you are -made partakers of that communion which believers have with Christ in his -death, whereby they are said to be dead unto sin, and unto the world; -and the result hereof is, that they are obliged to live not to -themselves but to Christ. This seems more agreeable to the design of the -apostle, than to suppose that he intends only to prove the fall of man, -from his being recovered by Christ, since there is no appearance of any -argument to the like purpose, in any other part of the apostle’s -writings; whereas our being dead to sin, as the consequence of Christ’s -death, is what he often mentions, and, indeed, it seems to be one of his -peculiar phrases: thus he speaks of believers, as _being dead to sin_, -Rom. vi. 2. and _dead with Christ_, ver. 8. and elsewhere he says, _You -are dead_, Col. iii. 3. that is, you have communion with Christ, in his -death, or are dead unto sin; and the apostle speaks of _their being dead -with Christ from the rudiments of the world_, chap. ii. 20. that is, if -you have communion with Christ, in his death, you are obliged not to -observe the ceremonial law, which is called the rudiments of the world; -and, in several other places, he speaks of believers being crucified, -dead, buried, and risen, from the dead, as having communion with Christ -therein, or being made partakers of those benefits which he procured -thereby. If, therefore, this be the apostle’s frequent method of -speaking, why may not we suppose, that in this verse, under our present -consideration, he argues, that because _Christ died for them all_, -therefore _they were_, or _they are all dead_;[185] And, being thus -dead, they are obliged, as he observes in the following verse, _not to -live to themselves, but to Christ that died for them_, and thereby -procured this privilege, which they are made partakers of. If this sense -of the text be but allowed to be equally probable with the other, it -will so far weaken the force thereof, as that it will not appear, from -this scripture, that Christ died for all men. - -6. Universal redemption is attempted to be proved, from John iii. 16. -_God so loved the world, that he gave his only begotten Son, that -whosoever believeth in him should not perish, but have everlasting -life_: But, if we understand _the world_, as taken for the Gentiles, as -it is oftentimes in scripture, then the sense of the text seems to be -this, which is not inconsistent with special redemption, namely, that -the love of God, which was expressed in sending his Son to die for those -whom he designed hereby to redeem, is of a much larger extent, as to the -objects thereof, than it was in former ages; for it includes in it not -only those who believe among the Jews, but whosoever believes in him, -throughout the world; not that their believing in him is the foundation, -or cause, but the effect of his love, and is to be considered as the -character of the persons, who are the objects thereof. In this sense, we -are also to understand another scripture, in John i. 29. _Behold the -Lamb of God which taketh away the sin of the world_, that is, of all -those whose sins are expiated hereby, throughout the whole world. - -7. The doctrine of universal redemption is farther maintained, from our -Saviour’s words, in John vi. 33. _The bread of God is he that cometh -down from heaven, and giveth life unto the world_; which is explained in -ver. 51. _I am the living bread, which came down from heaven; if any man -eat of this bread, he shall live for ever; and the bread that I will -give, is my flesh, which I will give for the life of the world_: But it -does not appear, that Christ hereby intends that his death was a price -of redemption paid for all mankind; for he speaks of the application of -redemption, which is expressed by his giving life, and not barely of his -procuring a possibility of its being attained; and they, to whom he -gives this privilege, are described as applying it to themselves, by -faith, which is doubtless, the meaning of that metaphorical expression, -whereby persons are said to _eat of this bread_, or _his flesh_; so that -the meaning of this scripture is, that the death of Christ is appointed, -as the great means whereby all men, throughout the whole world, who -apply it by faith, should attain eternal life: But this cannot be said -of all, without exemption; and therefore it does not from hence appear, -that Christ’s death was designed to procure life for the world. - -8. There is another scripture, brought to the same purpose, in Matt. -xviii. 11. _The Son of man is come to save that which is lost_, that is, -as they suppose, all that were lost; and consequently, since the whole -world was brought into a lost state by the fall, Christ came to save -them. The whole stress of this argument is laid on the sense that they -give of the Greek word[186], which we render, _that which was lost_, -whereby they understand every one that was lost; whereas it only -denotes, that salvation supposes them, that have an interest in it, to -have been in a lost state. And, indeed, the text does not seem -immediately to respect the purchase of redemption, or salvation, by -Christ’s shedding his blood, as a Priest, but the application thereof, -in effectually calling, and thereby saving lost sinners. This is -illustrated by the parable of _the lost sheep_, (in the following -words,) which the shepherd brings back to the fold, upon which occasion -he says, that _it is not the will of your Father which is in heaven, -that one of these little ones should perish_. And this farther appears, -from our Saviour’s using the same mode of speaking, with this addition, -that _he came to seek_, as well as to _save_, Luke xix. 9, 10. them, -upon the occasion of his converting Zaccheus, and telling him, that -_salvation was come to his house_. And this agrees well with that -prediction relating to Christ’s executing his Prophetical office, in the -salvation of his people, as being their Shepherd; in which he is -represented, as saying, _I will seek that which was lost, and bring -again that which was driven away, and will bind up that which was -broken, and will strengthen that which was sick_, Ezek. xxxiv. 16. -Moreover, the parable of the _lost sheep_, which Christ recovered, -appears by its connexion with the foregoing verses, to have a particular -respect to those _little_, or humble _ones_, that believe in him, who -went astray, by reason of some offences that were cast in their way; and -therefore, when he had denounced a threatening against those who should -offend any of them, and cautioned the world that they should not do -this, by despising them, Matt, xviii. 6, 10. he supposes this treatment -would cause some of them to go astray; upon which he says, that one of -his ends of coming into the world, was to seek, to save, and to recover -them. - -9. Universal redemption is farther argued, from the universality of -divine grace; and accordingly that text is often referred to, in Tit. -ii. 11. _The grace of God that bringeth salvation, hath appeared to all -men_: But this seems very remote from the sense of the Holy Ghost, in -these words; for by _the grace of God_ is meant the gospel, that brings -the glad tidings of salvation; and its _appearing to all men_, signifies -being preached to the Gentiles: or suppose, by _the grace of God_, we -understand the display of his grace in the work of redemption, it is not -said, that it was designed for, or applied to all men, but only that the -publication thereof is more general than it had formerly been. And when -the apostle, in ver. 14. speaks more particularly concerning redemption, -he alters his mode of expression, and considers it, with its just -limitation, with respect to the objects thereof, _viz._ that _he gave -himself for us, that he might redeem us from all iniquity, and purify -unto himself a peculiar people, zealous of good works_. We shall add but -one scripture more, which is brought in defence of universal redemption, -_viz._ - -10. That in which the apostle speaks of God, in 1 Tim. iv. 10. as _the -Saviour of all men, especially of those that believe_; wherein universal -redemption is not asserted in the same sense in which they maintain it, -_viz._ that God hath brought all men into a salvable state, so that they -may be saved if they will: But the meaning of this scripture is, that -_God is the Saviour of all men_, that is, his common bounty extends -itself to all, as the Psalmist observes, _The Lord is good to all, and -his tender mercies are over all his works_, Psal. cxlv. 9. but he is -_more especially the Saviour of them that believe_, inasmuch as they are -interested in the special benefits purchased by his redemption, who are -said to be _saved in the Lord with an everlasting salvation_, Isa. xlv. -17. - -There are several other scriptures brought to prove universal -redemption, as when it is said, that _God will have all men to be saved, -and come to the knowledge of the truth_, 1 Tim. ii. 4. and, _The Lord is -not willing that any should perish, but that all should come to -repentance_, 2 Pet. iii. 9. which have been before considered[187]; and -therefore we pass them over at present, and some other scriptures, from -whence it is argued, that Christ died for all, because he died for some -that shall perish, as when the apostle speaks of some _false teachers, -who deny the Lord that bought them_, 2 Pet. ii. 1. and another, _Destroy -not him with thy meat, for whom Christ died_, Rom. xiv. 15. and that in -which the apostle speaks of a person _who counted the blood of the -covenant wherewith he was sanctified an unholy thing_, Heb. x. 29. and -some other scriptures to the like purpose, the consideration whereof I -shall refer to a following answer[188], in which the doctrine of the -saints’ perseverance is defended.[189] - -Thus concerning the first branch of Christ’s Priestly office, consisting -in his offering himself a sacrifice, without spot, to God, and the -persons for whom this was done. We should now proceed to consider the -second branch thereof, consisting in his making continual intercession -for them, for whom he offered up himself: But, this being particularly -insisted on in a following answer[190], we shall pass it over at -present, and proceed to consider the execution of his Kingly office. - -Footnote 143: - - _Vid. Ephiph. Hær. Page 67. § 7._ - -Footnote 144: - - _Among the latter, is the learned Dr. Lightfoot. See his Works, Vol. - I. Page 12. and Vol. II. Page 327._ - -Footnote 145: - - _We have no account of the year when this battle was fought; but it is - evident that it was before Isaac was born, and consequently before - Abraham had lived 25 years in the land of Canaan. And that Shem was - then living, appears from hence, that from the flood to Abraham’s - coming into the land of Canaan, was 427 years, as appears by - considering the sum total of the years of the lives of the patriarchs, - mentioned in_ Gen. xi. 10. _& seq. and also that Terah was 130 years - old when Abraham was born, as appears, by comparing_ Gen. xi. 32. - _with_ Acts vii. 4. _and_ Gen. xii. 4. _and by considering Abraham as - 75 years old, as it is there said he was, when he left Haran. Now Shem - was born 98 or 100 years before the flood, as appears by comparing_ - Gen. v. 32. _with_ chap. xi. 10. _and_ vii. 11. _Therefore, when - Abraham went out of his country into the land of Canaan, Shem was 525 - or 527 years old; and, when Shem died, he was 600 years old_, Gen. xi. - 10, 11. _therefore Shem lived more than half a hundred years after - this battle was fought_. - -Footnote 146: - - _See Jurieu’s critical history_, vol. I. chap. 11. - -Footnote 147: - - As yet there was no church. - -Footnote 148: - - _See critical history_, vol. I. page 110. - -Footnote 149: - - _This opinion is maintained by Cunæus, [Vid. ejusd. Repub. Hebr. Lib. - III. cap. 3.] and some others after him._ - -Footnote 150: - - “Some insist that he is none other than the _Son of God_ himself, who, - assuming the _appearance_, or _reality_, of humanity, exhibited to - Abraham an early picture of his future priesthood. - - “This is all over contemptible.—1. Because every high priest is taken - from among men; the _appearance_ of humanity is not enough.—2. Because - if he was at that time a priest, and discharged the duties of his - office, he must have ‘suffered often,’ (twice) ‘from the beginning of - the world;’ and not ‘by the once offering up of himself have for ever - perfected them who are sanctified:’ then, moreover, Abraham would have - received the promised blessing, contrary to the scriptures: and, in - fine, the appearance of the Son of God, as the Son of Mary, was - superfluous. If, to avoid those absurdities, it be alleged that though - he appeared as a priest, he did not discharge the duties of his - office: then, in the first place, he is degraded into a mere pageant, - an officer without functions: and, in the second place, he is stripped - of all typical character: for the priest who neither _sacrifices_, nor - _intercedes_, can never be a type of one who does _both_.—3. Because, - if Melchisedec was the Son of God, whether in real humanity, or only - in its appearance, _he_ must have been a type of _himself_; the ideas - of _identity_ and _similarity_ are confounded; and Paul instead of - saying, αφωμοιωμενος τω υιω του Θεου, that he was ‘made like to the - Son of God,’ should have said, ων ο υιος του Θεου, that he was the Son - of God.—4. Because it would be unworthy the manly sense of Paul, to - say nothing of _inspiration_, to labour through a long dissertation to - prove a mere truism, which it would disgrace an ideot to utter, and - insult a child to offer for information; namely, that Messiah’s - priesthood was very like itself.—5. Because it would be extremely - irreverent to suppose, that the adorable God lifted up his hand and - swore, that his Son’s priesthood, should be like his Son’s priesthood. - An identical proposition does not require such a solemn confirmation.” - - GRAY ON PRIESTHOOD. - -Footnote 151: - - _He liveth_ for any thing to the contrary shewn in his history. - -Footnote 152: - - “That _death_ is a punishment for sin, and that all mankind are by - death offered as a _sacrifice_ for sin, is not only a doctrine of - revealed Religion, but the plain dictate of Reason. For, though it is - Revelation alone that can teach us, how God threatened death as the - punishment of a particular sin, yet Reason must be obliged to - acknowledge, that men die, because they are sinners. But if men die, - because they are sinners, and Reason itself must receive this, as the - most justifiable cause of Death; then Reason must allow, that the - death of all mankind is appointed by the true God, as a _sacrifice_ - for sin. But, if Reason must acknowledge the death of all mankind as a - sacrifice for sin, then it can have no just objection against the - sacrifice of Christ, _because_ it was _human_. - - “Revelation, therefore, teaches nothing more hard to be believed on - this point, than Reason teaches. For, if it be just and fit in God, to - _appoint_ and _devote_ all men to death, as the proper _punishment_ of - their sins; how can it be proved to be unjust and unfit in God, to - receive the death of Jesus Christ, for the same ends?” - - HUMAN REASON. - -Footnote 153: - - All the reasons upon which pardons are granted in human governments - fail in the Divine. - -Footnote 154: - - “The scripture insists on full atonement, and yet every where holds up - the deliverance of sinners as an act of pure grace. This is a gordian - knot in divinity. Let us not by violence cut it asunder, but attempt - fairly to untie it. - - Before we proceed, it may not be improper to observe, that the - greatest difficulty with which this part of the subject is - embarrassed, appears to have originated in the want of an accurate - definition of justice and grace. Theologians have said much about - these, yet few have defined them with sufficient accuracy to render - them intelligible, or make them appear consistent. I shall therefore, - - _First_, explain the meaning of the word grace. - - _Secondly_, the meaning of the word justice. - - _Thirdly_, apply these explanations to this part of the subject, with - a view to solve the difficulty with which it is embarrassed. - - _First._ What are we to understand by the word grace? - - We are to understand by it the exercise of favour, and consequently - the bestowment of good where evil is deserved, and may in justice be - inflicted. Where there is no exposure to evil, there is no room for - the exercise of grace. He who is not guilty is not a subject of - pardon. He who does not deserve punishment cannot be said to be freed - from it by an act of favour. Grace therefore always implies, that the - subject of it is unworthy, and would have no reason to complain, if - all the evil to which he is exposed were inflicted on him. Grace will - appear great according to the view which the sinner has of his own ill - desert, and the consciousness he possesses of the punishment or evil - from which he is delivered. Grace and justice are opposite in their - nature. Grace gives; justice demands. Their provinces are entirely - separate. Though they are united, yet they are not blended in man’s - salvation. Hence that remarkable passage in Rom. xi. 6: ‘If by grace, - then it is no more of works, otherwise grace is no more grace. But if - it be of works, then it is no more grace, otherwise work is no more - work.’ - - _Secondly._ What are we to understand by the word justice? It assumes - three denominations—commutative, distributive, and public. - - 1. Commutative justice respects property only.[155] ‘It consists in an - equal exchange of benefits,’ or in restoring to every man his own. - - 2. Distributive justice respects the moral character of men. It - respects them as accountable creatures, obedient or disobedient. It - consists in ascertaining their virtue and sin, and in bestowing just - rewards, or inflicting just punishments. - - 3. Public or general justice, respects what is fit or right, as to the - character of God, and the good of the universe. In this sense, justice - comprises all moral goodness, and properly means the righteousness or - rectitude of God, by which all his actions are guided, with a supreme - regard to the greatest good. Justice, considered in this view, forbids - that any thing should take place in the great plan of God, which would - tarnish his glory, or subvert the authority of his law. - - _Thirdly._ Let us now apply these explanations to the solution of the - difficulty under consideration. - - 1. Did Christ satisfy commutative justice? Certainly not. Commutative - justice had no concern in his sufferings. Men had taken no property - from God, and consequently were under no obligation to restore any. - But do not the scriptures represent Christ as giving himself a ransom, - and as buying his people with a price? They do. They also represent - men, while under the influence of sin, as prisoners, slaves, captives. - These expressions are all figurative, borrowed from sensible to - express moral or spiritual things, and therefore are not to be - explained as if literally true. If we say that Christ hath redeemed - us, that he has bought us, that he has paid the debt and discharged - us—if we have any consistent meaning, it must be this: That in - consequence of what Christ has done, we are delivered from sin, in as - great a consistency with justice, as a debtor is delivered from his - obligation, or the demands of law, when his debt is paid. That is, God - extends pardon in such a way, through Christ, that he does not injure - the authority of his law, but supports it as effectually as if he - inflicted punishment. - - 2. Did Christ satisfy distributive justice? Certainly not. - Distributive justice respects personal character only. It condemns men - because they are sinners, and rewards them because they are righteous. - Their good or ill desert are the only ground on which distributive or - moral justice respects them. But good and ill desert are personal. - They imply consciousness of praise or blame, and cannot be transferred - or altered so as to render the subjects of them more or less worthy. - What Christ did, therefore, did not take ill desert from men, nor did - it place them in such a situation that God would act unjustly to - punish them according to their deeds. If a man has sinned, it will - always remain a truth that he has sinned, and that according to - distributive justice he deserves punishment. In this sense justice - admits the condemnation of Paul as much as it does of Judas. The - salvation of the former is secured, and his condemnation rendered - impossible by another consideration. - - 3: Did Christ satisfy public justice? Undoubtedly he did. This is - evident from what has already been advanced respecting the necessity - of atonement, in order to a consistent exercise of mercy. Christ’s - sufferings rendered it right and fit, with respect to God’s character - and the good of the universe, to forgive sin. The atonement made by - Christ presented the law, the nature of sin, and the displeasure of - God against it, in such a light, that no injury would accrue to the - moral system, no imputation would be against the righteousness of the - great Legislator, though he should forgive the sinner, and instate him - in eternal felicity. Perfect justice therefore is done to the - universe, though all transgressors be not punished according to their - personal demerit. The death of Christ therefore is to be considered as - a great, important, and public transaction, respecting God and the - whole system of rational beings. Public justice requires, that neither - any of these be injured, nor the character and government of the great - Legislator disrespected, by the pardon of any. In these respects - public justice is perfectly satisfied by the death of Christ. This is - evident from the following passages of scripture. Rom. iii. 21; ‘But - now the righteousness (rectitude or justice) of God is manifested - without the law, being witnessed by the law.’ Before the introduction - of these words, the apostle had demonstrated, that the whole world, - Jews and Gentiles, were all under sin and condemnation. ‘Now,’ says - he, ‘we know that whatsoever things the law saith, it saith to them - that are under the law, that every mouth may be stopped, and the whole - world become guilty before God.’ All, if treated according to - distributive justice, must be found guilty and condemned. ‘Therefore,’ - says Paul, ‘by the deeds of the law shall no flesh be justified.’ How, - then, it might be inquired, can any be justified, and yet God not give - up his law, but appear perfectly righteous and just? The answer - follows. ‘By the righteousness of God, which is manifested without the - law, being witnessed by the law.’ Rom. iii. 21. That is, the - righteousness or justice of God, with respect to himself and the - universe, is clearly manifested, though he do not execute the law, as - to distributive justice, on transgressors, but pardon and save them. - This is so far from being contrary to the law, that it is witnessed by - the law. For the sufferings of Christ demonstrate, that God no more - gives up the penalty of the law, than if he should inflict it on the - original transgressor. The righteousness or justice manifested in this - way is through Christ; ‘whom,’ says Paul, ‘God hath set forth to be a - propitiation, through faith in his blood.’ For what end? ‘To declare - his righteousness for the remission of sins.’ ‘To declare at this time - his righteousness (for this purpose) that he might be just, and the - justifier of him that believeth in Jesus,’ Rom. iii. 25, 26. Hence it - is said, ‘Christ is the end of the law for righteousness to every one - that believeth,’ Rom. x. 4. That is, the end of the law is as fully - answered in the salvation of men by Christ, as it would have been if - they had never transgressed, but had obtained life by perfect - obedience. It is said, ‘If we confess our sins, he is just to forgive - us our sins,’ 1 John i. 9. He is just to himself, to his law, to the - universe. God styles himself ‘a just God, and a Saviour.’ Is. xlv. 21. - Hence justice and mercy harmonize in man’s salvation. - - From the preceding statement of the nature of grace and justice, it - appears, - - _First_, That atonement, and consequently the pardon of sin, have no - respect to commutative justice. - - _Secondly_, That the sufferings of Christ did not satisfy distributive - justice, since that respects personal character only; and therefore, - with respect to distributive justice, salvation is an act of perfect - grace. - - _Thirdly_, That Christ’s sufferings satisfied public justice; and - therefore, with respect to public justice, salvation is an act of - perfect justice. - - Thus the seeming inconsistency between full atonement for sin, and - pure grace in salvation, vanishes and disappears. The system of - redemption rises into view like a magnificent edifice, displaying the - greatest order, proportion and beauty.” - - DR. MAXCY. - - “To reconcile grace with justice in the salvation of the sinner, is - the Gordian knot, which divines generally have been unable to untie. - Upon the principle of an indefinite atonement, the difficulty - vanishes. If all the sins of a certain individual have been atoned for - by the Redeemer, free grace will not appear in his pardon; because - justice would, in that case, require his salvation. But justice is - threefold, _commutative_, _distributive_, and _public_. Commutative - justice has no concern in this case. Public justice is satisfied by - the atonement, because the governor of the universe displays his - displeasure at _sin in general_ in the sufferings of Christ. The - exercise of distributive justice is entirely set aside, and herein is - grace exhibited, the sinner is pardoned at the expence of distributive - justice.” - - “Although we have stated this argument with all the precision of which - we are capable, we must observe, that notwithstanding the show of - minute discussion which it makes, its whole force consists in its - obscurity, and the confusion of ideas which it produces. The - indistinctness of vision which it causes, is the only reason for any - man’s offering his hand to those who, by proposing it, promise to be - his guide to the temple of truth. - - We object to this division of a divine attribute—we object to the use - which is made of it—we object to the argument, because it multiplies, - instead of solving difficulties—and it takes for granted, what does - not exist, a difficulty in reconciling justice with grace. - - We object to this division of a divine attribute. It is not correct, - even as it applies to man. We are perfectly aware that the - _Schoolmen_, following the steps of heathen philosophers, adopted this - division. Suarez builds upon it the doctrine of merit, in order to - supply the traffic of indulgences with works of supererogation.[156] - But, however variously divine justice may be exercised about its - several objects, we have no reason to believe, that there are three - different attributes of justice, or even that the principle in man, - which induces him to act honestly in commercial transactions, and to - give to every man his due, is any way different from the principle - which influences a good magistrate to conduct with equity his public - administration. It is one principle exercised upon various objects. - The Scriptures, which uniformly ascribe righteousness to Jehovah, and - afford instances of its exercise in _thrice three_ various ways, never - intimate that there are _three distinct_ attributes of divine - justice.[157] - - We object to the use that is made of this division. There is no reason - for excluding _commutative_ justice any more than distributive, as - distinct from _public_ justice, from having any reference to the case - of the sinner’s pardon. We can readily conceive of a civil ruler, - having, independently of his official duties, certain private and - personal duties to discharge towards those, who, in such case, are - upon terms of equality with himself. But no equality exists between - the creature and Creator. The pardon of sin most assuredly approaches - as near to the forgiveness of a _debt_ as the remission of a _personal - offence_, which has no reference to the divine authority. _Sin is a - want of conformity unto, or a transgression of_ THE LAW.[158] Besides, - the Scriptures frequently represent Jehovah condescending to act - towards men upon the footing of a previously existing contract or - covenant, but never upon the footing of private relation, setting - aside his authority. He hath taught us to pray, “Forgive us our - debts;” but never to say, “pardon private offences which are no - transgression of thy law.” We cannot even conceive of the exercise of - distributive justice by the Lord, separate from his authority as our - king, our lawgiver, and our judge. We cannot conceive, that it is - matter of indifference whether God does or does not exercise - distributive justice towards his creatures; and much less can we admit - that even, for the sake of mercy, he is ever guilty of one act of - distributive injustice. We, therefore, object to the use which is made - of this threefold division of the attribute of justice. And we also, - - Object to the whole argument which it involves, because it multiplies - instead of solving difficulties around the doctrine of the sinner’s - justification. - - It requires us to believe that God has violated, or set aside the - demands of distributive justice in the salvation of his chosen—that - the sufferings of our Redeemer were the punishment, not of - transgressions which are, in fact, committed, but of sin in the - abstract—and that public justice requires only an exhibition of the - divine displeasure at sin. - - Sin, in the abstract, is only a word. Like an algebraical character, - it represents all the transgressions of individual persons. These - particular sins are realities; but sin _in general_, or in the - abstract, is only the _sign_, the word, which we employ in - reasoning.[159] It is not for the _sign_, but the thing that Jesus - suffered. - - The _word_ sin, too, represents the transgressions of angels. If the - Redeemer suffered for sin in general, he made atonement for devils, - although he took not on him the nature of angels. And if public - justice demanded no more than the display of Jehovah’s hatred of sin, - then Christ is dead in vain, for such display is made in the - everlasting punishments of Hell. But justice demanded more. It - demanded the punishment of the sinner; and could not be satisfied with - any thing short of this, unless Messiah should so unite himself to - sinners, not only by assuming their nature, but by becoming in law - their representative, as to bear all the sins of all the persons for - whom his sufferings were intended to atone. We object also to this - argument in defence of indefinite atonement, - - Because it takes for granted, what does not exist, that if all the - demands of divine justice are satisfied to the full by the atonement, - then grace is excluded from our pardon. This is not the case. Justice - is indeed satisfied. It does not oppose, but demand the salvation of - all for whom Christ died. Here is no difficulty—no Gordian knot. Grace - reigns through righteousness. We refer our readers to what is said on - this subject, page 377, and conclude our examination of this argument - in the words of the Assembly of Divines at Westminster. “Although - Christ, by his obedience and death, did make a proper, real, and full - satisfaction to God’s justice in the behalf of them that are - justified; yet, inasmuch as God accepteth the satisfaction from a - surety, which he might have demanded of them, and did provide this - surety, his own only son, imputing his righteousness to them, and - requiring nothing of them for their justification, but faith, which - also is his gift, their justification is to them of free grace.” - - CHRISTIAN’S MAGAZINE, VOL. III. - - Atonement imports reconciliation, a being _at one_. The Hebrew - signifies to _cover_. The Greek word denotes a _commutation_, as of - enmity for friendship. But we use atonement for _ransom_, or _price_, - and we never pray for it. Redemption imports a deliverance. To say - that the ransom was paid _indefinitely_, that is, not more for one - than another, is plainly contrary to his views, who spoke of those who - were _given to him_, and of his _laying down his life for his sheep_. - His sacrifice was real, and its object could not be _sin in general_, - a mere abstract term; a sacrifice of which Satan might avail himself, - as well as man. If the atonement, and redemption be indefinite, so - were the decrees or purposes, the suretyship of Christ, the - foreknowledge of God, and the promotion of the glory of God in the - work. - - On the other hand, to represent these transactions, so strictly as - matters of debt, and credit, as that the quantum of price was exactly - commensurate to the guilt of the saved, and neither more nor less, is - not warranted by the word of God. This is to impute the cause of - damnation to Christ’s not having died for those who perish; and not to - their guilt. Both these conclusions are erroneous. Christ died for - _all men_, and _every man_, not in the sense of the universalists, not - in the same sense as he died for his sheep; but that his sacrifice is - sufficient for all; and God the Father, whose mercy can reach no - fallen creature, but in Christ, has authorized the offer of covenant - mercy to all; and desires the destruction of none. Thus men perish - only by their sins. The Sacrifice of Christ is of infinite value, for - he is a Divine person; and the sins of all men can be no more than - infinite. - - The truth seems to be, that the sacrifice is infinite; that the offer - is to be general; that man perishes by his own fault only; and all - this is according to the eternal purposes of God. Nevertheless the - salvation of the saints was certain; the price particularly paid with - a view to them; who are eventually effectually called, justified, - sanctified, and brought to glory. - -Footnote 155: - - See Doddridge’s Lectures, p. 190; and also Dr. Edwards’ third sermon, - preached it New Haven, 1735. - -Footnote 156: - - See Owen on Jus. chap. ii. - -Footnote 157: - - “Were this the proper place, it would be easy to show, by a criticism - on the best writers upon this subject, that their definitions of - commutative, distributive, and public justice, interfere, and are - otherwise essentially incorrect.” - -Footnote 158: - - Shorter Catechism. - -Footnote 159: - - “Did we deem it eligible to introduce metaphysics into this - discussion, we could more effectually expose the idea of punishing a - _nonentity_—‘sin in the abstract.’ We are no conceptualists; and the - controversy between the Nominalists and Realists is now at an end. It - prevailed long enough. It agitated the European universities, - interested thrones, and shed much precious blood. No philosopher will - now defend the opinions of the Realists. Abstract terms have no - counterpart in nature. Stew. Phil. Mind. ch. iv. § 2, & 3.” - -Footnote 160: - - _See Quest. XXXVIII._ - -Footnote 161: - - _These, which are styled_, Passiones trihoriæ, ultimæ, _are generally - called_, Pænæ satisfactoriæ; _and all his sufferings before them_, - Pænæ convincentes. - -Footnote 162: - - _It is an abominable strain of blasphemy, which some Popish writers - make use of, when they say that not only the cross was the altar, but - that it was sacred, and had a virtue to sanctify the gift offered - thereon, which is the foundation of that idolatrous adoration which - they give to it._ - -Footnote 163: - - Λυτρωτην. - -Footnote 164: - - _There are several propositions used, in the New Testament, in - explaining this doctrine, namely_, δια, περι, υπερ, _and_ αντι; δια - _and_ αντι _refer to the occasion and cause of Christ’s death, to wit, - our sins: Thus it is said, in Rom._ iv. 25. Who was delivered for our - offences, Ος παρεδοθη δια τα παραπτωματα ημων; _and, in 1 Pet._ iii. - 18. Christ also hath once suffered for sins, Περι αμαρτιων επαθε; - _and, in this case, his substitution in our room and stead is - principally argued, from its being for our sins, for which death was - due. As for_ υπερ, _whenever it refers to Christ’s sufferings, it - plainly signifies his being substituted in our room and stead; as in_ - Rom. v. 6. Christ died υπερ ασεβων, for the ungodly; _and, in_ Tit. - ii. 14. Who gave himself for us, Ος εδωκεν εαυτον υπερ ημων. _And this - is not only used in the New Testament to signify the substitution of - the person dying in the room of another, or, in other instances, - acting in his stead; as in_ 2 Cor. v. 20. Phil. ver. 13. _but it is - taken in the same sense when used in other writers, Vid. Euripid in - Alcest._, μη θνησχ᾽ υπερ του δ᾽ ανδρος; _and Demosth. in Coron._ εγω - τουθ᾽ υπερ σου ποιησω; _and the Latin word, that answers to it, is - sometimes used in the same sense. Vid. Ter. in Andr._ Ego pro te - molam. _As for the preposition_ αντι, _that is seldom or never used, - but it signifies a substitution of one thing, or person, in the room - of another: Thus when Christ is said to_ give his life a ransom, αντι - πολλων for many, _in_ Matt. xx. 28. Mark x. 46. _this plainly imports - his being substituted in their room, as appears by the frequent use - thereof in other scriptures. See_ Matt. ii. 22. chap. v. 38. _and_ - chap. xvii. 27. Luke xi. 11. _and in several other places, Vid. Grot. - de Satisfact. Christ. cap. 9_. - -Footnote 165: - - _See the note immediately preceeding._ - -Footnote 166: - - _See Page 201-203 ante._ - -Footnote 167: - - “The judicious, whether Trinitarians, or Unitarians, have always - acknowledged an intimate connexion between the doctrine of Christ’s - true Godhead, and that of his satisfaction for sins; as both must be - at once confessed, or denied. If he by his sufferings could satisfy - the avenging justice of God for the sins of all believers; then he - behoved to be more than any creature. If on the contrary, such a thing - was not necessary, then no other end could be so important, that for - it God should empty himself, and ‘assuming the form of a servant, - become obedient to the death of the cross.’ - - But the truth of Christ’s satisfaction is confirmed in the word of God - by so many testimonies, and these of the clearest kind, that those of - another opinion, find themselves under a necessity to give every where - to these passages an arbitrary sense; so feeble, improper, and - far-fetched, that by such a strain of interpretation, people are in - danger of turning from all the doctrines of the Bible and of - pronouncing it the most uncertain of all doctrinal books, and the most - ready to mislead. On this subject much has been written. We shall only - observe the following things as suitable to our purpose. - - In the course of Christ’s prophetic teaching upon earth, we find - evident proofs, that he had appeared not only for that end, but - chiefly for a very different purpose, namely, to suffer and to die; - that being a saving work, and of the utmost necessity. He declared - that he came to minister, and to give his life a ransom for many. More - than once he informed his disciples, that by a bitter and a most - humbling kind of suffering, which hung over his head, that which was - written concerning him, behoved to be accomplished. - - His circumstances and manner of acting were wholly directed to that - end. The joyful solemnizing of his birth, by a retinue of spirits - immortal and enthroned, was heard by good witnesses indeed, but of low - degree, and few in number; and with some express testimonies on earth, - during his quiet education in a remote and contemptible town, they - were almost gone out of mind. His heavenly consecration was shown to - John only; his glorification on the mount, only to three of his - followers, of which he forbade them to speak till after his - resurrection, or to make him known every where as Christ. Several - times he commanded not to propagate the cures he had wrought. Often - his preaching was involved and figurative, more adapted to inflame the - _great_ against him, than to unite the _many_ in his favours. Yet his - greatness could not be wholly unknown, and when men would have exalted - him, he shunned it. By all these things, the judgment and the - confidence of the people concerning him, was much more vague and - unstable, than even concerning his austere forerunner.—In one word, - his ministry was so conducted as might best serve, not to prevent, but - to pave the way for his farther suffering and death, while the clearer - and more extensive spread of his doctrine, and thereby at the same - time, the publication of his death and his glory, behoved to be the - work of the apostles in his name. - - That Christ suffered and died for the good of his church, is without - controversy; so also did the apostles. But was any of them crucified - for us, as was Christ? To say this, would in Paul’s judgment be the - utmost absurdity. What then hath the Saviour done, which no other - did?—‘He was delivered for our offences.’ ‘He suffered for our sin, - the just for the unjust; that he might bring us to God.’ He ‘died for - our sins.’ ‘The blood of Jesus Christ cleanseth us from all sin.’—And - so indeed, that he delivered us from sin, by taking it upon himself. - For he who neither had nor knew sin, was of God made to be sin for us, - that we might he the righteousness of God in him. He ‘bare our sins in - his own body upon the tree.’ ‘Behold, said John, the Lamb of God, - which taketh away the sin of the world.’ And how does he _take it - away?_ By his death. For to say a lamb takes away sin, is not sense, - if there be not an allusion to the Paschal Lamb, or to other - sacrificed lambs, which were to be slain according to the law. ‘Christ - our passover is sacrificed for us.’ ‘Ye are redeemed by the precious - blood of Christ, as of a lamb without blemish, and without spot.’—He - put himself in our place, fulfilled for us the demands of God’s holy - law, and for us satisfied his inflexible justice. Why, pray, of all - men, of all the saints, of all the most excellent teachers, was Christ - only free from all moral impurity? As a Prophet, this was not - absolutely necessary for him; but necessary it was that he, being to - fulfil the law for others, should have no need to satisfy for his own - sin. ‘God sending his Son in the likeness of sinful flesh, and that - for sin, condemned sin in the flesh; that the righteousness of the law - might be fulfilled in us.’ ‘God sent forth his Son made under the law, - to redeem them who were under the law.’—The apostle confirms this in - the clearest manner, giving us at the same time, a notable sign of the - remarkable _curse_ in the death of Christ. It is written, ‘Cursed is - every one, who continueth not in all things which are written in the - book of the law to do them. Christ hath redeemed us from the curse of - the law, being made a curse for us: for it is written, Cursed is every - one who hangeth on a tree.’ - - This important doctrine is inculcated on us in many places, under the - notions of _a purchase, a ransom, a propitiation, and a testament_; by - which the virtue and the efficacy, of Christ’s death are elucidated. - Let it not be objected, that these phrases are borrowed from other - things, and therefore to be understood in an improper and figurative - sense. A figurative sense is not however, no sense at all, or without - sense; but serves to make profound subjects more comprehensible to a - common understanding. - - 1. _A Purchase._ Believers in their soul and their body are God’s, - ‘because they are bought with a price;’ they are the church of the - Lord God, which he hath purchased with his own blood. The song unto - the Lamb runs, ‘Thou wast slain, and hast redeemed us to God by thy - blood;’ which strongly indicates, that their salvation is to be - ascribed to the merits of his bloody death. - - 2. _A Ransom._ In the New Testament, the word _deliverance_ is often - used in translating one, which properly signifies _a redemption, or - ransom_. Thus it is written, ‘ye were redeemed from your vain - conversation, not by corruptible things, as silver or gold, but by the - precious blood of Christ.’ This redemption is explained by the - forgiveness of sins. It is, therefore, his blood and death, wherewith - he made payment, in order to procure our discharge from the debt of - sin. He came ‘to minister, and to give his life a ransom for - many.’—λυτρον. Matt. xx. 28. and αντιλυτρον. 1 Tim. ii. 6. - - 3. _A Propitiation._ Sometimes this in the Greek is called - αποκαταλλαγη, (conciliatio) that is, _a reconciliation_. Accordingly, - believers are now reconciled to God by the death of his Son; by his - cross; by the blood of his cross, and in the body of his flesh through - death. ‘God was in Christ reconciling the world to himself:’ which is - farther explained, ‘not imputing their trespasses to them.’—But it is - also called _a propitiation_, in the translation of ἱλασμος, - (expiatio) used concerning the victims which were anciently slain, as - a typical propitiation in place of the guilty. So now Jesus Christ the - righteous is the propitiation for our sins. For God ‘sent his Son to - be a propitiation for our sins.’ God hath set him forth to be a - propitiation through faith in his blood, for a demonstration of his - righteousness, by (or rather because _of_) the forgiveness of sins. - Therefore, ‘the Lamb of God hath so taken away the sins of the world,’ - that he took them upon himself, that he bare them, that he died in the - place of his people. - - 4. _A Testament._ According to his last institution, the assignation - of the everlasting inheritance, is called ‘the New Testament in his - blood, which was shed for many, for the remission of sins.’ This - signifies to us, not only that Christ had a perfect right to the - honour of settling the inheritance, not only that his death as a - testator was necessary to put his people in possession of it; but, - that that inheritance had its foundation precisely in the shedding of - his blood, in his deepest humiliation, and his violent death; as - thereby their sins, which otherwise stood in the way of salvation, - could be forgiven. If, instead of the _New Testament_, we rather - choose to translate it the _New Covenant_; the allusion will be - somewhat different, but the matter the same. - - This leads us to the epistle to the Hebrews, in which all these - doctrines are ascertained to us at great length, and with invincible - arguments. That epistle was intended to demonstrate indeed, the - authority of Christ’s instruction above all the prophets, and even - Moses himself: but also, under propositions borrowed from the ancient - religion, and fitted to the Hebrews, to reconcile his priestly office - with the intention of the Levitical sacrifices, and to exalt it - infinitely above Aaron’s priesthood. Christ being a High Priest of - unchangeable power, needed not to offer up sacrifices for his own - sins, but having offered himself up once to God, he thereby made - reconciliation for sin, made an end of it, opened a sure way to - heaven, and ‘can save unto the uttermost all who come unto the Father - by him.’ Read the 5th and the 10th chapters. Would you, on account of - the doctrine so full of consolation, suspect this epistle, and erase - it from the volume of holy scripture? In it, however, no doctrine - occurs, which is not also mentioned elsewhere; and this apostolic - epistle is surpassed by none of the rest, in sublimity of matter, in - weight of evidence, in glorifying the grace of God in Christ, in - strong consolation, in encouraging to the spiritual warfare, and in - the most animating motives to holiness and perseverance. - - Besides, in the Saviour’s satisfaction only lies the reason, why his - suffering together with his resurrection, are every where represented - to us as the sum and substance of the gospel. No other part of his - history and ministration are so fully propounded, and that by all the - Evangelists.—We have already seen, that the Apostles preached, not - only the doctrine of evangelic morality, but chiefly Christ himself, - that is, his person, work, and two-fold state. Paul would know nothing - among the Corinthians, ‘but Jesus Christ and him crucified.’ The cross - of Christ was that alone in which he gloried. He reduces the knowledge - of Christ, for the excellency of which he counted all things but loss - and dung, to the knowledge of the power of his resurrection, and of - the fellowship of his sufferings.—In that most important conversation - on the holy mount, between our Lord, and two of the celestial - inhabitants, the two great teachers and reformers under the old - dispensation, we find no more mentioned, but that it turned upon that - decease which he should accomplish at Jerusalem.—In the cross, and the - other humiliations and sufferings of the Saviour comprehended under - it, the love of God towards men, in not sparing his own Son, as also - his wisdom and power unto salvation are displayed in a peculiar and a - most conspicuous manner. In the cross, is the abolishing of the power - and the fear of death. Deliverance from the dominion of sin, as also - the glory to come, are its pleasant fruits. The plain, but most - consolatory symbols of the grace of Jesus, in Baptism, and the Holy - Supper, point us in like manner to his atoning _death_, with a charge - _to shew it forth_ in particular. - - The medium of our acceptance and justification before God, is every - where in the gospel said to be _faith in Christ_: and that indeed in - opposition to, and with warning against the law, or the seeking of our - justification by the works of the law. Now if _believing in Christ_ - signify only, to receive and to obey his doctrine concerning the - rational grounds and duties of religion; how then is the doctrine and - the righteousness of faith quite another thing than the demand and - righteousness of the law whether we consider the moral law naturally, - or as written by Moses? Nay, Moses had also taught the capital - doctrines of rational religion, God’s existence, unity, providence, - the duties of man, &c. and that the love of God, and of our neighbour, - is more than all sacrifices, was often inculcated under the old - economy, and not unknown to the Jews.—Or does the prohibition of - seeking righteousness by the law, only mean the omitting of the Mosaic - rights? But in the places quoted, and in others, the _law_ cannot - possibly be understood in such a limited sense. Besides the - righteousness of faith, in contradistinction to that of the law, had - place even under the old dispensation. Further, these external - solemnities could indeed be abolished; but they were instituted by God - himself, and hence the observing of them did not so militate against a - rational religion, that it in itself could make a man - condemnable.—Paul constantly teaches, that the opposition between - faith and the law, in respect of our seeking righteousness by them, - consists in this, that God’s inflexible _law_ condemns all sinners, - Jews and Gentiles; that by the works of the law, no flesh shall be - justified; that through sin, the law is become weak to give life: but - that faith acknowledges and embraces Christ, as he who fulfilled the - righteousness of the law, was made a curse for us, and set forth to be - a propitiation, through faith, not only in his _doctrine_, but in his - _blood_, for a demonstration of the righteousness of God. - - And why else was ‘Christ crucified unto the Jews a stumbling-block, - and to the Greeks foolishness?’ Surely, not so much on account of the - capital truths of rational religion taught by him. The Jewish doctors, - and the best philosophers among the Heathens, who had acknowledged - them were honoured on that account. Nor was it because Christ, - continuing a worthy and faithful, but an unsuccessful teacher of his - doctrine, was unjustly accused, and shamefully put to death. The - memory of a condemned Socrates was not held in contempt. The reason - was purely this, that the Saviour’s suffering was proclaimed as the - only ground and cause of our reconciliation and salvation: while the - Jews and Heathens thought to be saved by the value of their own - virtue: and to them it was exceeding strange, and most mortifying to - their pride, that penitently acknowledging their guilt, they behoved - to seek life in the deep abasement of a crucified Mediator, and in his - justifying resurrection. - - All our reasoning thus far makes it evident, that we must not - understand _the sufferings of Christ for sin_, merely as if God, being - about to announce by the gospel, grace and life to the nations, would - previously manifest his aversion to sin, by a striking example of his - vengeance; and for that purpose, deliver up an ambassador vested with - extraordinary privileges, to so much sorrow and shame. Surely all - preceding ages had already exhibited awful instances of God’s fearful - displeasure with the sins of individuals and communities, without - deliverance from sin being ever ascribed to them. That a mean man - among the people, that a teacher wandering about in poverty, should be - shamefully put to death by a civil judge, was much less calculated to - exhibit a signal and extraordinary example of divine wrath, than the - immediate interposition of Providence, which had often, in former - times inflicted, and still could inflict miraculous punishments on the - most eminent persons, or on whole nations. At any rate, to manifest a - righteous abhorrence of sin, vengeance behoved not to fall upon one - perfectly innocent. This last would be quite absurd; unless the - innocent person, (as holy scripture has already taught us) should with - God’s approbation, as spontaneously, as generously, substitute himself - in our place, by bearing our sin.—Accordingly, sacred scripture - represents the sufferings of Christ, not only as a proof and - confirmation, but as the cause of our reconciliation. - - We by no means exclude other advantages ascribed by Socinus to the - Saviour’s death. Beyond all doubt, he thereby confirmed his integrity - and the truth of his mission. But, pray, was it ever heard, that a - false prophet, in the founding of a new society, mentioned his own, - his certain, his fast approaching, and most offensive punishment of - death, as the intention of his ministry; and made it an article of his - doctrine?—In confirmation of his doctrine and mission, Jesus generally - appealed to his miracles; and yet, where are the forgiveness of our - sins and a title to life ascribed to his miracles, as they often are - to his bloody death?—For what doctrine was Jesus condemned? Not for - the truths and prescriptions of natural reason; but because he - declared himself to be higher far than any human prophet. (See Section - IX.) If the celestial chorus at his birth, if the Father’s voice at - his inauguration, if his glory on the mount, had been openly perceived - by the Jewish council and all the people; if the lightnings darted - forth in confirmation of Moses and Elias, had caused him to be - honoured; especially if he had satisfied their prejudices concerning - the Messias; if, with legions of his Father’s angels, he had destroyed - the Roman government, broken that yoke, recovering and extending - David’s mighty kingdom; their infidelity would have been conquered, - and eagerly would they have confided in him. They would have been more - easily drawn by giving bread, or causing manna to rain, than by - promising them his flesh and blood.—A steady martyrdom was more - necessary to the preaching of the apostles; because their doctrine in - a great measure referred to and was built upon the truth of the - all-important events of the Saviour’s death and exaltation. In - relation to which, as they could not be deceived, so likewise their - sincerity behoved to be put beyond suspicion. But the Lord Jesus - Christ had abundance of glorious means to confirm his doctrine; and if - nothing else had been to be effectuated by it, he behoved not to have - undergone a cursed death upon the hill of infamy; and that under the - pretence of a legal procedure, which caused the multitude to revolt - from him, his friends to be offended at him, and plunged his best - followers in deep distress. - - We also respect the design of exhibiting in his sufferings, an example - of love, submission to, and confidence in God. But such an extremity - of shame was not necessary for that purpose; and his sufferings were - accompanied with so much perturbation, vehement distress, cries and - tears, that quite other ends were ever to be obtained by them; else he - would not have exceeded many valiant martyrs. Besides, could any - apostle, courageously foreseeing, and alluding to his own martyrdom in - confirmation of the truth, and for an example to others, be able to - say, as did Christ, ‘whoso eateth my flesh and drinketh my blood, hath - eternal life; for my flesh is meat indeed, and my blood is drink - indeed, &c.?’ 2 Tim. iv. 6. compared with John vi. 51-57. - - Do men in spite of the divine testimony, find reasons and scruples - against a vicarious satisfaction; if we are not much mistaken, they - are easy to solve. But far stronger reasons combat the persuasion, - that the Holy Supreme Being can show himself favourable, or - indifferent, to the voluntary violation of those laws and moral duties - from which he himself cannot absolve a rational creature; or to speak - in a plain and familiar manner, that God can, and also will suffer sin - to escape with impunity. - - If then, (to conclude in the language of the apostle, when enlarging - on the glory of Christ,) the Son of God, by himself purged our sins; - how narrowly and how perversely would we limit his saving work to his - preaching? How inconsistent is it with this, that men, according to - the usual phrase among Christians, ascribe efficacious _merits_ to - Christ; but in an unusual sense understand them only of his doctrine - and his excellent character? against which sentiment, too, much could - be objected. How evidently then is that confirmed, which we asserted, - that Christ himself in his person and performances, is the cause and - ground of our salvation? If the suffering and death of Christ alone - have merited salvation for the innumerable multitude of all them who - ever believed in him, or shall believe; if his suffering, though short - in duration, was the satisfactory ransom, to deliver all those sinners - from the fear of death, and from the wrath to come; then the infinite - worth of his person and work, must surpass all understanding; then - from that most gracious deliverance we deduce an important proof of - his more than human, his divine excellency.” - - DR. WYNPERSSE. - -Footnote 168: - - “In the consideration of this subject, which every Christian must deem - most highly deserving the closet examination, our attention should be - directed to two different classes of objectors: those who deny the - necessity of any mediation whatever; and those who question the - particular nature of that mediation, which has been appointed. Whilst - the deist on the one hand ridicules the very notion of a Mediator: and - the philosophizing Christian on the other, fashions it to his own - hypothesis; we are called on to vindicate the word of truth from the - injurious attacks of both; and carefully to secure it, not only - against the open assaults of its avowed enemies, but against the more - dangerous misrepresentations of its false or mistaken friends. - - The objections which are peculiar to the former, are upon this - subject, of the same description with those which they advance against - every other part of revelation; bearing with equal force against the - system of natural religion, which they support, as against the - doctrines of revealed religion, which they oppose. And indeed, this - single circumstance, if weighed with candour and reflection; that is, - if the deist were truly the philosopher he pretends to be; might - suffice to convince him of his error. For the closeness of the analogy - between the works of nature, and the word of the gospel, being found - to be such, that every blow which is aimed at the one, rebounds with - undiminished force against the other: the conviction of their common - origin must be the inference of unbiassed understanding. - - Thus, when in the outset of his argument, the deist tells us, that as - obedience must be the object of God’s approbation, and disobedience - the ground of his displeasure, it must follow by natural consequence, - that when men have transgressed the divine commands, repentance and - amendment of life will place them in the same situation as if they had - never offended:—he does not recollect, that actual experience of the - course of nature directly contradicts the assertion; and that, in the - common occurrences of life, the man who by intemperance and - voluptuousness, has injured his character, his fortune, and his - health, does not find himself instantly restored to the full enjoyment - of these blessings on repenting of his past misconduct, and - determining on future amendment. Now, if the attributes of the Deity - demand, that the punishment should not outlive the crime, on what - ground shall we justify this temporal dispensation? The difference in - _degree_, cannot affect the question in the least. It matters not, - whether the punishment be of long or short duration; whether in this - world, or in the next. If the justice or the goodness of God, require - that punishment should not be inflicted when repentance has taken - place; it must be a violation of those attributes to permit any - punishment whatever, the most slight, or the most transient. Nor will - it avail to say, that the evils of _this life_ attendant upon vice, - are the effects of an established constitution, and follow in the way - of natural consequence. Is not that established constitution itself, - the effect of the divine decree? And are not its several operations as - much the appointment of its Almighty framer, as if they had - individually flowed from his immediate direction? But besides, what - reason have we to suppose that God’s treatment of us in a future - state, will not be of the same nature as we find it in this; according - to established rules, and in the way of natural consequence? Many - circumstances might be urged on the contrary, to evince the likelihood - that it will. But this is not necessary to our present purpose. It is - sufficient, that the deist cannot _prove_ that it will _not_. Our - experience of the present state of things evinces, that indemnity is - not the consequence of repentance here: can he adduce a - counter-experience to show, that it will hereafter? The justice and - goodness of God are not then _necessarily_ concerned, in virtue of the - sinner’s repentance, to remove all evil consequences upon sin in the - next life, or else the arrangement of events in this, has not been - regulated by the dictates of justice and goodness. If the deist admits - the latter, what becomes of his natural religion? - - Now let us inquire, whether the conclusions of abstract reasoning will - coincide with the deductions of experience. If obedience be at all - times our duty, in what way can present repentance release us from the - punishment of former transgressions? Can repentance annihilate what is - past? Or can we do more by present obedience, than acquit ourselves of - present obligation? Or, does the contrition we experience, added to - the positive duties we discharge, constitute a surplusage of merit, - which may be transferred to the reduction of our former demerit? And - is the justification of the philosopher, who is too enlightened to be - a Christian, to be built, after all, upon the absurdities of - supererogation? ‘We may as well affirm,’ says a learned Divine, ‘that - our former obedience atones for our present sins, as that our present - obedience makes amends for antecedent transgressions.’ And it is - surely with a peculiar ill grace, that this sufficiency of repentance - is urged by those, who deny the _possible_ efficacy of Christ’s - mediation; since the ground on which they deny the latter, equally - serves for the rejection of the former: the _necessary connexion_ - between the merits of one being, and the acquittal of another, not - being less conceivable, than that which is conceived to subsist - between obedience at one time, and the forgiveness of disobedience at - another. - - Since then, upon the whole, experience (as far as it extends) goes to - prove the natural inefficacy of repentance to remove the effects of - past transgressions; and the abstract reason of the thing, can furnish - no link, whereby to connect present obedience with forgiveness of - former sins: it follows, that however the contemplation of God’s - infinite goodness and love, might excite some faint hope, that mercy - would be extended to the sincerely penitent; the animating _certainty_ - of this momentous truth, without which the religious sense can have no - place, can be derived from the express communication of the Deity - alone. - - But it is yet urged by those, who would measure the proceedings of - divine wisdom by the standard of their own reason; that, admitting the - necessity of a Revelation on this subject, it had been sufficient for - the Deity to have made known to man his benevolent intention; and that - the circuitous apparatus of the scheme of redemption must have been - superfluous, for the purpose of rescuing the world from the terrors - and dominion of sin; when this might have been effected in a way - infinitely more simple and intelligible, and better calculated to - excite our gratitude and love, merely by proclaiming to mankind a free - pardon, and perfect indemnity, on condition of repentance and - amendment. - - To the disputer, who would thus prescribe to God the mode by which he - may best conduct his creatures to happiness, we might as before reply, - by the application of his own argument to the course of ordinary - events: and we might demand of him to inform us, wherefore the Deity - should have left the sustenance of life, depending on the tedious - process of human labour and contrivance, in rearing from a small seed, - and conducting to the perfection fitting it for the use of man, the - necessary article of nourishment; when the end might have been at once - accomplished by its instantaneous production. And will he contend that - bread has not been ordained for the support of man; because that, - instead of the present circuitous mode of its production, it might - have been rained down from heaven, like the manna in the wilderness? - On grounds such as these, the philosopher (as he wishes to be called) - may be safely allowed to object to the notion of forgiveness by a - Mediator. - - With respect to every such objection as this, it may be well, once for - all, to make this general observation. We find, from the whole course - of nature, that God governs the world, not by independent acts, but by - connected system. The instruments which he employs in the ordinary - works of his Providence, are not physically necessary to his - operations. He might have acted without them, if he pleased. ‘He - might, for instance, have created all men, without the intervention of - parents: but where then had been the beneficial connexion between - parents and children; and the numerous advantages resulting to human - society from such connexion?’ The difficulty lies here: the _uses_ - arising from the _connexions_ of God’s acts may be various; and such - are the _pregnancies_ of his works, that a _single act_ may answer a - prodigious variety of purposes. Of the several purposes we are, for - the most part, ignorant: and from this ignorance are derived most of - our weak objections against the ways of his Providence; whilst we - foolishly presume, that, like human agents, he has but one end in - view. - - This observation we shall find of material use in our examination of - the remaining arguments adduced by the deist on the present subject. - And there is none to which it more forcibly applies than to that by - which he endeavours to prove the notion of a Mediator to be - inconsistent with the _divine immutability_. It is either, he affirms, - agreeable to the will of God to grant salvation on repentance, and - then he _will_ grant it without a Mediator: or it is not agreeable to - his will, and then a Mediator can be of no avail, unless we admit the - mutability of the divine decrees. - - But the objector is not, perhaps, aware how far this reasoning will - extend. Let us try it in the case of prayer. All such things as are - agreeable to the will of God must be accomplished, whether we pray or - not; and therefore our prayers are useless, unless they be supposed to - have a power of altering his will. And indeed, with equal - conclusiveness it might be proved that repentance itself must be - unnecessary. For if it be fit that our sins should be forgiven, God - will forgive us without repentance: and if it be unfit, repentance can - be of no avail. - - The error in all these conclusions is the same, it consists in - mistaking a conditional for an absolute decree; and in supposing God - to ordain an end unalterably, without any concern as to the - intermediate steps, whereby that end is to be accomplished. Whereas - the _manner_ is sometimes as necessary as the _act_ proposed: so that - if not done in that particular way, it would not have been done at - all. Of this observation, abundant illustration may be derived, as - well from natural as from revealed religion. ‘Thus we know from - natural religion, that it is agreeable to the will of God, that the - distresses of mankind should be relieved: and yet we see the - destitute, from a wise constitution of Providence, left to the - precarious benevolence of their fellow-men; and if not relieved by - _them_, they are not relieved _at all_. In like manner, in Revelation, - in the case of Naaman the Syrian, we find that God was willing he - should be healed of his leprosy; but yet he was not willing that it - should be done, except in _one particular manner_. Abana and Pharpar - were as famous as any of the rivers of Israel. Could he not wash in - them, and be clean? Certainly he might, if the design of God had been - no more than to heal him. Or it might have been done without any - washing at all. But the healing was not the only design of God, nor - the most important. The _manner_ of the cure was of more consequence - in the moral design of God, than the _cure_ itself: the effect being - produced, for the sake of manifesting to the whole kingdom of Syria, - the great power of the God of Israel, by which the cure was - performed.’ And in like manner, though God willed that the penitent - sinner should receive forgiveness; we may see good reason why, - agreeably to his usual proceeding, he might will it to be granted in - one particular manner only, through the intervention of a Mediator. - - Although in the present stage of the subject, in which we are - concerned with the objections of the DEIST, the argument should be - confined to the deductions of natural reason; yet I have added this - instance from Revelation, because, strange to say, some who assume the - name of Christians, and profess not altogether to discard the written - word of Revelation, adept the very principle which we have just - examined. For what are the doctrines of that description of - Christians, in the sister kingdom,[169] who glory in having brought - down the high things of God to the level of man’s understanding? That - Christ was a person sent into the world to promulgate the will of God: - to communicate new lights on the subject of religious duties: by his - life to set an example of perfect obedience: by his death to manifest - his sincerity: and by his resurrection to convince us of the great - truth which he had been commissioned to teach, our rising again to - future life. This, say they, is the sum and substance of Christianity. - It furnishes a purer morality, and a more operative enforcement: its - morality more pure, as built on juster notions of the divine nature: - and its enforcement more operative, as founded on a _certainty_ of a - state of retribution. And is then Christianity nothing but a new and - more formal promulgation of the religion of nature? Is the death of - Christ but an attestation of his truth? And are we, after all, left to - our own merit for acceptance: and obliged to trust for our salvation - to the perfection of our obedience? Then indeed, has the great Author - of our religion in vain submitted to the agonies of the cross; if - after having given to mankind a law, which leaves them less excusable - in their transgressions, he has left them to be judged by the rigour - of that law, and to stand or fall by their own personal deserts. - - It is said, indeed, that as by this new dispensation, the certainty of - pardon on repentance has been made known, mankind has been informed of - all that is essential in the doctrine of mediation. But granting that - no more was intended to be conveyed, than the sufficiency of - repentance; yet it remains to be considered _in what way_ that - repentance was likely to be brought about. Was the bare declaration - that God would forgive the repentant sinner, sufficient to ensure his - amendment? Or was it not rather calculated to render him easy under - guilt, from the facility of reconciliation? What was there to alarm, - to rouse the sinner from the apathy of habitual transgression? What - was there to make that impression which the nature of God’s moral - government demands? Shall we say that the grateful sense of divine - mercy would be sufficient; and that the generous feelings of our - nature, awakened by the supreme goodness, would have secured our - obedience? that is, shall we say, that the love of virtue and of right - would have maintained man in his allegiance? And have we not then had - abundant experience of what man can do, when left to his own - exertions, to be cured of such vain and idle fancies? What is the - history of man, from the creation to the time of Christ, but a - continued trial of his natural strength? And what has been the _moral_ - of that history, but that man is strong, only as he feels himself - weak? strong, only as he feels that his nature is corrupt, and from a - consciousness of that corruption, is led to place his whole reliance - upon God? What is the description which the apostle of the Gentiles - has left us, of the state of the world, at the coming of our - Saviour?—_being filled with all unrighteousness, fornication, - wickedness, covetousness, maliciousness; full of envy, murder, debate, - deceit, malignity; whisperers, backbiters, haters of God, despiteful, - proud, boasters, inventors of evil things, disobedient to parents, - without understanding, covenant breakers, without natural affection, - implacable, unmerciful—who, knowing the judgment of God, that they - which commit such things are worthy of death, not only do the same, - but have pleasure in them that do them_. - - Here were the fruits of that natural goodness of the human heart, - which is the favorite theme and fundamental principle with that class - of Christians, with whom we are at present concerned. And have we not - then had full experiment of our natural powers? And shall we yet have - the madness to fly back to our own sufficiency, and our own merits, - and to turn away from that gracious support, which is offered to us - through the mediation of Christ? No: lost as men were, at the time - Christ appeared, to all sense of true religion: lost as they must be - to it, at all times, when left to a proud confidence in their own - sufficiency: nothing short of a strong and salutary terror could - awaken them to virtue. Without some striking expression of God’s - abhorrence of sin, which might work powerfully on the imagination and - the heart, what could prove a sufficient counteraction to the violent - impulse of natural passions? what, to the entailed depravation, which - the history of man, no less than the voice of Revelation, pronounces - to have infected the whole human race? Besides, without a full and - adequate sense of guilt, the very notion of forgiveness, as it relates - to us, is unintelligible. We can have no idea of forgiveness, unless - conscious of something to be forgiven. Ignorant of our forgiveness, we - remain ignorant of that goodness which confers it. And thus, without - some proof of God’s hatred for sin, we remain unacquainted with the - greatness of his love. - - The simple promulgation then, of forgiveness on repentance, could not - answer the purpose. Merely to _know_ the condition, could avail - nothing. An _inducement_ of sufficient force to ensure its - _fulfilment_ was essential. The system of sufficiency had been fully - tried, to satisfy mankind of its folly. It was now time to introduce a - new system, the system of _humility_. And for this purpose, what - expedient could have been devised more suitable than that which has - been adopted?—the sacrifice of the Son of God for the sins of men: - proclaiming to the world, by the greatness of the ransom, the - immensity of the guilt: and thence, at the same time evincing, in the - most fearful manner, God’s utter abhorrence of sin, in requiring such - expiation; and the infinity of his love, in appointing it. - - To this expedient for man’s salvation, though it be the clear and - express language of Scripture, I have as yet sought no support from - the authority of Scripture itself. Having hitherto had to contend with - the deist, who denies all Revelation; and the pretended Christian, who - rationalizing away its substance, finds it a mere moral system, and - can discover in it no trace of a Redeemer: to urge the declarations of - Scripture, as to the particular nature of redemption, would be to no - purpose. Its authority disclaimed by the one, and evaded by the other, - each becomes unassailable on any ground, but that which he has chosen - for himself, the ground of general reason. - - But, we come now to consider the objections of a class of Christians - who, as they profess to derive their arguments from the language and - meaning of Scripture, will enable us to try the subject of our - discussion by the only true standard, the word of Revelation. And - indeed, it were most sincerely to be wished, that the doctrines of - Scripture were at all times collected purely from the Scripture - itself: and that preconceived notions and arbitrary theories were not - first to be formed, and then the Scripture pressed into the service of - each fanciful, dogma. If God has vouchsafed a Revelation, has he not - thereby imposed a duty of submitting our understandings to its perfect - wisdom? Shall weak, shortsighted man presume to say, ‘If I find the - discoveries of Revelation correspond to my notions of what is right - and fit, I will admit them: but if they do not, I am sure they cannot - be the genuine sense of Scripture: and I am sure of it, on this - principle, that the wisdom of God cannot disagree with itself?’ That - is, to express it truly, that the wisdom of God cannot but agree with - what this judge of the actions of the Almighty deems it wise for him - to do. The language of Scripture must then, by every possible - refinement, be made to surrender its fair and natural meaning, to this - predetermination of its necessary import. But the word of revelation - being thus pared down to the puny dimensions of human reason, how - differs the Christian from the deist? The only difference is this: - that whilst the one denies that God hath given us a Revelation; the - other, compelled by evidence to receive it, endeavours to render it of - no effect. But in both there is the same self-sufficiency, the same - pride of understanding that would erect itself on the ground of human - reason, and that disdains to accept the divine favour on any - conditions but its own. In both, in short, the very characteristic of - a Christian spirit is wanting—HUMILITY. For in what consists the - entire of Christianity, but in this; that feeling an utter incapacity - to work out our own salvation, we submit our whole-selves, our hearts, - and our understandings, to the divine disposal; and relying on God’s - gracious assistance, ensured to our honest endeavours to obtain it, - through the Mediation of Christ Jesus, we look up to him, and to him - alone, for safety? Nay, what is the very _notion_ of religion, but - this humble reliance upon God? Take this away, and we become a race of - independent beings, claiming as a debt the reward of our good works; a - sort of contracting party with the Almighty, contributing nought to - his glory, but anxious to maintain our own independence, and our own - rights. And is it not to subdue this rebellious spirit, which is - necessarily at war with virtue and with God, that Christianity has - been introduced? Does not every page of revelation, peremptorily - pronounce this; and yet shall we exercise this spirit, even upon - Christianity itself? Assuredly if we do; if, on the contrary, our - pride of understanding, and self-sufficiency of reason, are not made - to prostrate themselves before the awfully mysterious truths of - revelation; if we do not bring down the rebellious spirit of our - nature, to confess that the _wisdom of man_ is but _foolishness with - God_; we may bear the name of Christians, but we want the essence of - Christianity. - - These observations, though they apply in their full extent, only to - those who reduce Christianity to a system purely rational; yet are, in - a certain degree applicable to the description of Christians, whose - notion of redemption we now come to consider. For what but a - preconceived theory, to which Scripture had been compelled to yield - its obvious and genuine signification, could ever have led to the - opinion, that in the death of Christ there was _no expiation for sin_; - that the word _sacrifice_ has been used by the writers of the New - Testament merely in a figurative sense; and that the whole doctrine of - the redemption amounts but to this, ‘that God, willing to pardon - repentant sinners, and at the same time willing to do it, only in that - way, which would best promote the cause of virtue, appointed that - Jesus Christ should come into the world; and that _he_, having taught - the pure doctrines of the gospel; having passed a life of exemplary - virtue; having endured many sufferings, and finally death itself, to - prove his truth, and perfect his obedience; and having risen again, to - manifest the certainty of a future state; has not only, by his example - proposed to mankind a pattern for imitation; but has, by the merits of - his obedience, obtained, through his intercession, as a reward, a - kingdom or government over the world, whereby he is enabled to bestow - pardon and final happiness, upon all who will accept them on the terms - of sincere repentance.’ That is, in other words, we receive salvation - through a Mediator: the mediation conducted through intercession: and - that intercession successful in recompense of the meritorious - obedience of our Redeemer. - - Here, indeed, we find the notion of redemption admitted: but in - setting up, for this purpose, the doctrine of _pure intercession_, in - opposition to that of _atonement_, we shall perhaps discover, when - properly examined, some small tincture of that mode of reasoning, - which, as we have seen, has led the modern Socinian to contend against - the idea of redemption at large; and the deist, against that of - revelation itself. - - For the present, let us confine our attention to the _objections_ - which the patrons of this new system bring against the principle of - atonement, as set forth in the doctrines of that church to which we - more immediately belong. As for those which are founded in views of - general reason, a little reflection will convince us, that there is - not any, which can be alleged against the latter, that may not be - urged with equal force, against the former: not a single difficulty - with which it is attempted to encumber the one, that does not equally - embarrass the other. This having been evinced, we shall then see how - little reason there was for relinquishing the plain and natural - meaning of scripture; and for opening the door to a latitude of - interpretation, in which, it is but too much the fashion to indulge at - the present day, and which if persevered in, must render the word of - God a nullity. - - The first, and most important of the objections we have now to - consider, is that which represents the doctrine of atonement, as - founded on the _divine implacability_—inasmuch as it supposes, that to - appease the rigid justice of God, it was requisite that punishment - should be inflicted; and that consequently the sinner _could_ not by - any means have been released, had not Christ suffered in his stead. - Were this a faithful statement of the doctrine of atonement, there had - indeed been just ground for the objection. But that this is not the - fair representation of candid truth, let the objector feel, by the - application of the same mode of reasoning, to the system which he - upholds. If it was necessary to the forgiveness of man, that Christ - should suffer; and through the merits of his obedience, and as the - fruit of his intercession, obtain the power of granting that - forgiveness; does it not follow, that had not Christ thus suffered and - interceded, we could not have been forgiven? And has _he_ not then, as - it were, taken us out of the hands of a severe and strict judge; and - is it not to him alone that we owe our pardon? Here the argument is - exactly parallel, and the objection of implacability equally applies. - Now what is the answer? ‘That although it is through the merits and - intercession of Christ that we are forgiven; yet these were not the - _procuring cause_, but the _means_, by which God originally disposed - to forgive, thought it right to bestow his pardon.’ Let then the word - _intercession_ be changed for _sacrifice_, and see whether the answer - be not equally conclusive. - - The sacrifice of Christ was never deemed by any who did not wish to - calumniate the doctrine of atonement, to have _made_ God placable, but - merely viewed as the _means_ appointed by divine wisdom, by which to - bestow forgiveness. And agreeably to this, do we not find this - sacrifice every where spoken of, as ordained by God himself?—_God so - loved the world, that he gave his only begotten Son, that whosoever - believeth in him should not perish, but have everlasting life_—and - _herein is love, not that we loved God, but that he loved us, and sent - his Son to be the propitiation for our sins_—and again we are told, - that _we are redeemed with the precious blood of Christ, as of a lamb - without blemish, and without spot—-who verily was foreordained before - the foundation of the world_—and again, that Christ is _the Lamb slain - from the foundation of the world_. Since then, the notion of the - efficiency of the sacrifice of Christ, contained in the doctrine of - atonement, stands precisely on the same foundation with that of pure - intercession—merely as the _means_ whereby God has thought fit to - grant his favour and gracious aid to repentant sinners, and to fulfil - that merciful intention, which he had at all times entertained towards - his fallen creatures: and since by the same sort of representation, - the charge of implacability in the Divine Being, is as applicable to - the one scheme as to the other; that is, since it is a calumny most - foully cast upon both: we may estimate with what candour this has been - made by those who hold the one doctrine the fundamental ground of - their objections against the other. For, on the ground of the - expression of God’s unbounded love to his creatures every where - through Scripture, and of his several declarations that he forgave - them _freely_, it is, that they principally contend, that the notion - of expiation by the sacrifice of Christ cannot be the genuine doctrine - of the New Testament. - - But still it is demanded, ‘in what way can the death of Christ, - considered as a sacrifice of expiation, be conceived to operate to the - remission of sins, unless by the appeasing a Being, who otherwise - would not have forgiven us?’—To this the answer of the Christian is, - ‘I know not, nor does it concern me to know _in what manner_ the - sacrifice of Christ is connected with the forgiveness of sins; it is - enough, that this is declared by God to be the medium through which my - salvation is effected. I pretend not to dive into the counsels of the - Almighty. I submit to his wisdom: and I will not reject his grace, - because his mode of vouchsafing it is not within my comprehension.’ - But now let us try the doctrine of pure intercession by this same - objection. It has been asked, how can the sufferings of one Being be - conceived to have any connexion with the forgiveness of another. Let - us likewise inquire, how the meritorious obedience of one Being, can - be conceived to have any connexion with the pardon of the - transgressions of another: or whether the prayers of a righteous Being - in behalf of a wicked person, can be imagined to have more weight in - obtaining forgiveness for the transgressor, than the same - supplication, seconded by the offering up of life itself, to procure - that forgiveness? The fact is, the want of discoverable connexion has - nothing to do with either. Neither the sacrifice nor the intercession - has, as far as we can comprehend, any _efficacy_ whatever. All that we - know, or can know of the one or of the other is, that it has been - appointed as the means, by which God has determined to act with - respect to man. So that to object to the one, because the mode of - operation is unknown, is not only giving up the other, but the very - notion of a Mediator; and if followed on, cannot fail to lead to pure - deism, and perhaps may not stop even there. - - Thus we have seen, to what the general objections against the doctrine - of atonement amount. The charges of _divine implacability_, and of - _inefficacious means_, we have found to bear with as little force - against this, as against the doctrine which is attempted to be - substituted in its room. - - We come now to the objections which are drawn from the immediate - language of scripture, in those passages in which the nature of our - redemption is described. And first, it is asserted, that it is no - where said in scripture, that God is reconciled _to us_ by Christ’s - death, but that we are every where said to be reconciled _to God_. Now - in this objection, which clearly lays the whole stress upon _our - obedience_, we discover the secret spring of this entire system, which - is set up in opposition to the scheme of atonement: we see that - reluctance to part with the proud feeling of merit, with which the - principle of redemption by the sacrifice of Christ is openly at war: - and consequently we see the essential difference there is between the - two doctrines at present under consideration; and the necessity there - exists for separating them by the clearest marks of distinction. But - to return to the objection that has been made, it very fortunately - happens, that we have the meaning of the words in their scripture use, - defined by no less an authority than that of our Saviour himself—_If - thou bring thy gift to the altar, and there rememberest that thy - brother hath aught against thee, leave there thy gift before the - altar, and go thy way—first be reconciled to thy brother, and then - come and offer thy gift_. Now, from this plain instance, in which the - person _offending_ is expressly described, as the party to _be - reconciled to_ him who had been _offended_, by agreeing to his terms - of accommodation, and thereby making his peace with him; it manifestly - appears, in what sense this expression is to be understood in the - language of the New Testament. The very words then produced for the - purpose of showing that there was no displeasure on the part of God, - which it was necessary by some means to avert, prove the direct - contrary: and our _being reconciled to God_, evidently does not mean, - our giving up our sins, and thereby laying aside _our_ enmity to God, - (in which sense the objection supposes it to be taken) but the turning - away _his_ displeasure, whereby we are enabled to regain his favour. - And indeed it were strange, had it not meant this. What! are we to - suppose the God of the Christian, like the deity of the Epicurean, to - look on with indifference upon the actions of this life, and not to be - offended at the sinner? The displeasure of God, it is to be - remembered, is not like man’s displeasure, a resentment or passion, - but a judicial disapprobation: which if we abstract from our notion of - God, we must cease to view him as the moral governor of the world. And - it is from the want of this distinction, which is so highly necessary; - and the consequent fear of degrading the Deity, by attributing to him - what might appear to be the weakness of passion; that they, who trust - to reason more than to scripture, have been withheld from admitting - any principle that implied displeasure on the part of God. Had they - attended but a little to the plain language of scripture, they might - have rectified their mistake. They would there have found the wrath of - God against the disobedient, spoken of in almost every page. They - would have found also a case which is exactly in point to the main - argument before us; in which there is described, not only the wrath of - God, but the turning away of his displeasure by the mode of sacrifice. - The case is that of the three friends of Job,—in which God expressly - says, that his _wrath is kindled against the friends of Job, because - they had not spoken of him the thing that was right_; and at the same - time directs them to offer up a sacrifice, as the way of averting his - anger. - - But then it is urged, that God is every where spoken of as a being of - infinite love. True; and the whole difficulty arises from building on - partial texts. When men perpetually talk of God’s justice, as being - necessarily modified by his goodness, they seem to forget that it is - no less the language of scripture, and of reason, that his goodness - should be modified by his justice. Our error on this subject proceeds - from our own narrow views, which compel us to consider the attributes - of the Supreme Being, as so many distinct qualities, when we should - conceive of them as inseparably blended together; and his _whole - nature_ as _one great impulse_ to what _is best_. - - As to God’s displeasure against sinners, there can be then upon the - whole no reasonable ground of doubt. And against the doctrine of - atonement, no difficulty can arise from the scripture phrase of men - being _reconciled to God_: since, as we have seen, that directly - implies the turning away the displeasure of God, so as to be again - restored to his favour and protection. - - But, though all this must be admitted by those who will not shut their - eyes against reason and scripture; yet still it is contended, that the - death of Christ cannot be considered as a _propitiatory sacrifice_. - Now, when we find him described as _the Lamb of God which taketh away - the sins of the world_; when we are told, that _Christ hath given - himself for us, an offering and a sacrifice to God_; and that he - _needed not, like the high-priests under the law, to offer up - sacrifice daily, first for his own sins, and then for the people’s; - for that this he did once, when he offered up himself_; when he is - expressly asserted to be the _propitiation for our sins_; and God is - said to have _loved us_, and to have _sent his Son to be the - propitiation for our sins_; when Isaiah describes _his soul as made an - offering for sin_; when it is said that _God spared not his own Son, - but delivered him up for us all_; and that _by him we have received - the atonement_; when these, and many other such passages are to be - found; when every expression referring to the death of Christ, - evidently indicates the notion of a sacrifice of atonement and - propitiation; when this sacrifice is particularly represented, as of - the nature of a _sin-offering_; which was a species of sacrifice - ‘prescribed to be offered upon the commission of an offence, after - which the offending person was considered as if he had never sinned;’ - it may well appear surprising on what ground it can be questioned, - that the death of Christ is pronounced in scripture to have been a - sacrifice of atonement and expiation for the sins of men. - - It is asserted, that the several passages which seem to speak this - language, contain nothing more than _figurative allusions_: that all - that is intended is, that Christ laid down his life _for_, that is, - _on account of_ mankind: and that there being circumstances of - resemblance between this event and the sacrifices of the law, terms - were borrowed from the latter, to express the former in a manner more - lively and impressive. And as a proof that the application of these - terms is but figurative, it is contended, 1st. That the death of - Christ did not correspond _literally_ and exactly, to the ceremonies - of the Mosaic sacrifice: 2dly. That being in different places compared - to different kinds of sacrifices, to _all_ of which it could not - possibly correspond, it cannot be considered as exactly of the nature - of _any_: and lastly, that there was no such thing as a sacrifice of - _propitiation_ or _expiation of sin_ under the Mosaic dispensation at - all; this notion having been entirely of Heathen origin. - - As to the two first arguments, they deserve but little consideration. - The want of an exact similitude to the precise form of the Mosaic - sacrifice, is but a slender objection. It might as well be said, that - because Christ was not of the species of animal, which had usually - been offered up; or because he was not slain in the same manner; or - because he was not offered by the high-priest, there could have been - no sacrifice. But this is manifest trifling. If the formal notion of a - sacrifice for sin, that is, a life offered up in expiation be adhered - to, nothing more can be required to constitute it a sacrifice, except - by those who mean to cavil, not to discover truth. - - Again, as to the second argument, which from the comparison of - Christ’s death, to the _different_ kinds of sacrifices, would infer - that it was not of the nature of _any_, it may be replied, that it - will more reasonably follow, that it was of the nature of _all_. - Resembling that of the _Passover_, inasmuch as by it we were delivered - from an evil yet greater than that of Egyptian bondage; partaking the - nature of the _sin offering_, as being accepted in expiation of - transgression; and similar to the institution of the _scape-goat_, as - bearing the accumulated sins of all: may we not reasonably suppose - that this one great sacrifice contained the full import and completion - of the whole sacrificial system? And that so far from being spoken of - in figure, as bearing some resemblance to the sacrifices of the law, - _they_ were on the contrary, as the apostle expressly tells us, but - figures, or faint and partial representations of this stupendous - sacrifice which had been ordained from the beginning? And besides, it - is to be remarked in general, with respect to the figurative - application of the sacrificial terms to the death of Christ; that the - striking resemblance between that and the sacrifices of the law, which - is assigned as the reason of such application, would have produced - just the contrary effect upon the sacred writers; since they must have - been aware that the constant use of such expressions, aided by the - strength of the resemblance, must have laid a foundation for error, in - that which constitutes the main doctrine of the Christian faith. Being - addressed to a people whose religion was entirely sacrificial, in what - but the obvious and literal sense, could the sacrificial - representation of the death of Christ have been understood? - - We come now to the third and principal objection, which is built upon - the assertion, that no sacrifices of _atonement_ (in the sense in - which we apply this term to the death of Christ) had existence under - the Mosaic law: such as were called by that name having had an - entirely different import. Now that certain offerings under this - denomination, related to _things_, and were employed for the purpose - of purification, so as to render them fit instruments of the - ceremonial worship, must undoubtedly be admitted. That others were - again appointed to relieve _persons_ from _ceremonial_ incapacities, - so as to restore them to the privilege of joining in the services of - the temple, is equally true. But that there were others of a nature - strictly propitiatory, and ordained to avert the displeasure of God - from the transgressor, not only of the ceremonial, but, in some cases, - even of the _moral_ law, will appear manifest upon a very slight - examination. Thus we find it decreed, that _if a soul sin and commit a - trespass against the Lord, and lie unto his neighbour in that which - was delivered to him to keep—or have found that which was lost, and - lieth concerning it, and_ SWEARETH FALSELY, _then, because he hath - sinned in this, he shall not only make restitution to his - neighbour—but he shall bring his trespass-offering unto the Lord, a - ram without blemish out of the flock; and the priest shall make an_ - ATONEMENT _for him before the Lord, and it shall be_ FORGIVEN HIM. And - again in a case of criminal connexion with a bond-maid who was - betrothed, the offender is ordered to _bring his trespass-offering, - and the priest is to make_ ATONEMENT _for him with the - trespass-offering, for the sin which he hath done; and the sin which - he hath done shall be_ FORGIVEN _him_. And in the case of all offences - which fell not under the description of _presumptuous_, it is manifest - from the slightest inspection of the book of Leviticus, that the - atonement prescribed, was appointed as the means whereby God might be - _propitiated_, or _reconciled to the offender_. - - Again, as to the _vicarious_ import of the Mosaic sacrifice; or, in - other words, its expressing an acknowledgment of what the sinner had - deserved; this not only seems directly set forth in the account of the - first offering in Leviticus, where it is said of the person who - brought a free-will offering, _he shall lay his hand upon the head of - the burnt-offering, and it shall be_ ACCEPTED FOR _him to make - atonement for him_: but the ceremony of the scape-goat on the day of - expiation, appears to place this matter beyond doubt. On this head, - however, as not being _necessary_ to my argument, I shall not at - present enlarge. - - That expiatory sacrifice (in the strict and proper sense of the word) - was a part of the Mosaic institution, there remains then, I trust, no - sufficient reason to deny. That it existed in like manner amongst the - Arabians, in the time of Job, we have already seen. And that its - universal prevalence in the Heathen world, though corrupted and - disfigured by idolatrous practices, was the result of an original - divine appointment, every candid inquirer will find little reason to - doubt. But be this as it may, it must be admitted, that _propitiatory - sacrifices_ not only existed through the whole Gentile world, but had - place under the law of Moses. The argument then, which from the - non-existence of such sacrifices amongst the Jews, would deny the term - when applied to the death of Christ, to indicate such sacrifice, - necessarily falls to the ground. - - But, in fact, they who deny the sacrifice of Christ to be a real and - proper sacrifice for sin, must, if they are consistent, deny that _any - such_ sacrifice ever did exist, by divine appointment. For on what - principle do they deny the former, but this?—that the sufferings and - death of Christ, for the sins and salvation of men, can make no change - in God: cannot render him more ready to forgive, more benevolent than - he is in his own nature; and consequently can have no power to avert - from the offender the punishment of his transgression. Now, on the - same principle, _every_ sacrifice for the expiation of sin, must be - impossible. And this explains the true cause why these persons will - not admit the language of the New Testament, clear and express as it - is, to signify a real and proper sacrifice for sin: and why they feel - it necessary to explain away the equally clear and express description - of that species of sacrifice in the old. Setting out with a - preconceived erroneous notion of its nature, and one which involves a - manifest contradiction; they hold themselves justified in rejecting - every acceptation of scripture which supports it. But, had they more - accurately examined the true import of the term in scripture use, they - would have perceived no such contradiction, nor would they have found - themselves compelled to refine away by strained and unnatural - interpretations, the clear and obvious meaning of the sacred text. - They would have seen, that a sacrifice for sin, in scripture language, - implies solely this, ‘a sacrifice wisely and graciously _appointed_ by - God, the moral governor of the world, to expiate the _guilt_ of sin in - such a manner as to avert the _punishment_ of it from the offender.’ - To ask _why_ God should have appointed this particular mode, or in - _what way_ it can avert the punishment of sin, is to take us back to - the general point at issue with the deist, which has been already - discussed. With the Christian, who admits redemption under _any_ - modification, such matters cannot be subjects of inquiry. - - But even to our imperfect apprehension, some circumstances of natural - connexion and fitness may be pointed out. The whole may be considered - as a sensible and striking representation of a punishment, which the - sinner was conscious he deserved from God’s justice: and then, on the - part of God, it becomes a public declaration of his _holy displeasure_ - against sin, and of his _merciful compassion_ for the sinner; and on - the part of the offender, when offered by or for him, it implies a - sincere _confession of guilt_, and a hearty desire of obtaining - _pardon_: and upon the _due_ performance of this service, the sinner - is pardoned, and escapes the penalty of his transgression. - - This we shall find agreeable to the nature of a _sacrifice for sin_, - as laid down in the Old Testament. Now is there any thing in this - degrading to the honour of God; or in the smallest degree inconsistent - with the dictates of natural reason? And in this view, what is there - in the death of Christ, as a sacrifice for the sins of mankind, that - may not in a certain degree, be embraced by our natural notions? For - according to the explanation just given, is it not a declaration to - the whole world, of the greatness of their sins; and of the - proportionate mercy and compassion of God, who had ordained this - method, whereby, in a manner consistent with his attributes, his - fallen creatures might be again taken into his favour, on their making - themselves parties in this great sacrifice: that is, on their - complying with those conditions, which, on the received notion of - sacrifice, would render them parties in this; namely, an adequate - conviction of guilt, a proportionate sense of God’s love, and a firm - determination, with an humble faith in the sufficiency of this - sacrifice, to endeavour after a life of amendment and obedience? Thus - much falls within the reach of our comprehension on this mysterious - subject. Whether in the expanded range of God’s moral government, some - other end may not be held in view, in the death of his only begotten - Son, it is not for us to enquire; nor does it in any degree concern - us: what God _has_ been pleased to reveal, it is alone our duty to - believe. - - One remarkable circumstance indeed there is, in which the sacrifice of - Christ differs from all those sacrifices which were offered under the - law. Our blessed Lord was not only the _Subject_ of the offering, but - the _Priest_ who offered it. Therefore he has become not only a - sacrifice, but an intercessor; his intercession being founded upon - this voluntary act of benevolence, by which _he offered himself - without spot to God_. We are not only then in virtue of the - _sacrifice_, forgiven; but in virtue of the _intercession_ admitted to - favour and grace. And thus the scripture notion of the sacrifice of - Christ, includes every advantage, which the advocates for the pure - intercession, seek from their scheme of redemption. But it also - contains others, which they necessarily lose by the rejection of that - notion. It contains the great advantage of impressing mankind with a - _due_ sense of their guilt, by compelling a comparison with the - immensity of the sacrifice made to redeem them from its effects. It - contains that, in short, which is the soul and substance of all - Christian virtue—HUMILITY. And the fact is plainly this, that in every - attempt to get rid of the scripture doctrine of atonement, we find - feelings of a description opposite to this evangelic quality, more or - less to prevail: we find a fondness for the opinion of man’s own - sufficiency, and an unwillingness to submit with devout and implicit - reverence, to the sacred word of revelation. - - In the mode of inquiry which has been usually adopted on this subject, - one prevailing error deserves to be noticed. The nature of sacrifice, - as generally practised and understood, antecedent to the time of - Christ, has been first examined; and from that, as a ground of - explanation, the notion of Christ’s sacrifice has been derived: - whereas, in fact by _this_, all former sacrifices are to be - interpreted; and in reference to _it_ only, can they be understood. - From an error so fundamental, it is not wonderful that the greatest - perplexities should have arisen concerning the nature of sacrifice in - general; and that they should ultimately fall with cumulative - confusion on the nature of that particular sacrifice, to the - investigation of which fanciful and mistaken theories had been assumed - as guides. Thus, whilst some have presumptuously attributed the early - and universal practice of sacrifice, to an irrational and - superstitious fear of an imagined sanguinary divinity; and have been - led in defiance of the express language of revelation, to reject and - ridicule the notion of sacrifice, as originating only in the grossness - of superstition: others, not equally destitute of reverence for the - sacred word, and consequently not treating this solemn rite with equal - disrespect, have yet ascribed its origin to human invention; and have - thereby been compelled to account for the divine institution of the - Jewish sacrifices as a mere accommodation to prevailing practice; and - consequently to admit, even the sacrifice of Christ itself to have - grown out of, and been adapted to, this creature of human - excogitation. - - Of this latter class, the theories, as might be expected, are various. - In one, sacrifices are represented in the light of _gifts_, intended - to sooth and appease the Supreme Being, in like manner as they are - found to conciliate the favour of men: in another, they are considered - as _federal rites_, a kind of eating and drinking with God, as it were - at his table, and thereby implying the being restored to a state of - friendship with him, by repentance and confession of sins: in a third, - they are described as but _symbolical actions_, or a more expressive - language, denoting the gratitude of the offerer, in such as are - eucharistical; and in those that are expiatory, the acknowledgment of, - and contrition for sin strongly expressed by the death of the animal, - representing _that_ death which the offerer confessed to be his own - desert. - - To these different hypotheses, which in the order of their - enumeration, claim respectively the names of _Spencer_, _Sykes_, and - _Warburton_, it may _generally_ be replied, that the _fact_ of Abel’s - sacrifice seems inconsistent with them all: with the first, inasmuch - as it must have been antecedent to those distinctions of property, on - which alone experience of the effects of gifts upon men could have - been founded: with the second, inasmuch as it took place several ages - prior to that period, at which both the words of scripture, and the - opinions of the wisest commentators have fixed the permission of - animal food to man: with the third, inasmuch as the language, which - scripture expressly states to have been derived to our first parents - from divine instruction, cannot be supposed so defective in those - terms that related to the worship of God, as to have rendered it - necessary for Abel to call in the aid of actions, to express the - sentiment of gratitude or sorrow; and still less likely is it that he - would have resorted to that _species_ of action, which in the eye of - reason, must have appeared displeasing to God, the slaughter of an - unoffending animal. - - To urge these topics of objection in their full force, against the - several theories I have mentioned, would lead to a discussion far - exceeding the due limits of a discourse from this place. I therefore - dismiss them for the present. Nor shall I, in refutation of the - _general_ idea of the human invention of sacrifice, enlarge upon the - _universality_ of the practice; the _sameness_ of the notion of its - efficacy, pervading nations and ages the most remote; and the - _unreasonableness_ of supposing any natural connexion between the - slaying of an animal, and the receiving pardon for the violation of - God’s laws,—all of which appear decisive against that idea. But, as - both the general idea and the particular theories which have - endeavoured to reconcile to it the nature and origin of sacrifice, - have been caused by a departure from the true and only source of - knowledge; let us return to that sacred fountain, and whilst we - endeavour to establish the genuine scripture notion of sacrifice, at - the same time provide the best refutation of every other. - - It requires but little acquaintance with scripture to know that the - lesson which it every where inculcates, is, that man by disobedience - had fallen under the displeasure of his Maker; that to be reconciled - to his favour, and restored to the means of acceptable obedience, a - Redeemer was appointed, and that this Redeemer laid down his life to - procure for repentant sinners forgiveness and acceptance. This - surrender of life has been called by the sacred writers a sacrifice; - and the end attained by it, expiation or atonement. With such as have - been desirous to reduce Christianity to a mere moral system, it has - been a favourite object to represent this sacrifice as entirely - figurative founded only in allusion and similitude to the sacrifices - of the law; whereas, that this is spoken of by the sacred writers, as - a real and proper sacrifice, to which those under the law bore respect - but as types or shadows, is evident from various passages of holy - writ, but more particularly from the epistle to the Hebrews; in which - it is expressly said, that _the law having a shadow of good things to - come, can never with those sacrifices which they offered year by year - continually, make the comers thereunto perfect;—but this man, after he - had offered one sacrifice for sins, for ever sat down on the right - hand of God_. And again, when the writer of this epistle speaks of the - high-priest entering into the holy of holies with the blood of the - sacrifice, he asserts, that _this was a figure for the time then - present, in which were offered both gifts and sacrifices, that could - not make him that did the service perfect; but Christ being come, an - high priest of good things to come; not by the blood of goats and - calves, but by his own blood, he entered once into the holy place, - having obtained eternal redemption for us; for_, he adds, _if the - blood of bulls and of goats sanctifieth to the purifying of the flesh, - how much more shall the blood of Christ, who through the eternal - Spirit, offered himself without spot to God, purge your conscience - from dead works to serve the living God?_ It must be unnecessary to - detail more of the numerous passages which go to prove that the - sacrifice of Christ was a true and effective sacrifice, whilst those - of the law were but faint representations, and inadequate copies, - intended for _its_ introduction. - - Now, if the sacrifices of the _Law_ appear to have been but - preparations for this one great sacrifice, we are naturally led to - consider whether the same may not be asserted of sacrifice from the - beginning: and whether we are not warranted by scripture, in - pronouncing the entire rite to have been ordained by God, as a type of - that ONE SACRIFICE, in which all others were to have their - consummation. - - That the institution was of divine ordinance, may, in the first - instance, be reasonably inferred from the strong and sensible - attestation of the divine acceptance of sacrifice in the case of Abel, - again in that of Noah, afterwards in that of Abraham, and also from - the systematic establishment of it by the same divine authority, in - the dispensation of Moses. And whether we consider the book of Job as - the production of Moses; or of that pious worshipper of the true God, - among the descendants of Abraham, whose name it bears; or of some - other person who lived a short time after, and composed it from the - materials left by Job himself: the representation there made of God, - as _prescribing_ sacrifices to the friends of Job, in every - supposition exhibits a strong authority, and of high antiquity, upon - this question. - - These few facts, which I have stated, unaided by any comment, and - abstracting altogether from the arguments which embarrass the contrary - hypothesis, and to which I have already alluded, might perhaps be - sufficient to satisfy an inquiring and candid mind, that sacrifice - must have had its origin in DIVINE INSTITUTION. But if in addition, - this rite, as practised in the earliest ages, shall be found connected - with the sacrifice of Christ, confessedly of divine appointment: - little doubt can reasonably remain on this head. Let us then examine - more particularly the circumstance of the first sacrifice offered up - by Abel. - - It is clear from the words of scripture, that both Cain and Abel made - oblations to the Lord. It is clear also, notwithstanding the well - known fanciful interpretation of an eminent commentator, that Abel’s - was an animal sacrifice. It is no less clear, that Abel’s was - accepted, whilst that of Cain was rejected. Now what could have - occasioned the distinction? The acknowledgment of the Supreme Being - and of his universal dominion, was no less strong in the offering of - the fruits of the earth by Cain, than in that of the firstlings of the - flock by Abel: the intrinsic efficacy of the gift must have been the - same in each, each giving of the best that he possessed; the - expression of gratitude, equally significant and forcible in both. How - then is the difference to be explained? If we look to the writer to - the Hebrews, he informs us, that the ground on which Abel’s oblation - was preferred to that of Cain, was, that Abel offered his in _faith_; - and the criterion of this faith also appears to have been, in the - opinion of this writer, the _animal_ sacrifice. The words are - remarkable—_By faith Abel offered unto God a more excellent sacrifice - than Cain, by which he obtained witness that he was righteous, God - testifying of his gifts_. The words here translated, _a more excellent - sacrifice_, are in an early version rendered _a much more sacrifice_, - which phrase, though uncouth in form, adequately conveys the original. - The meaning then is, that by faith Abel offered that which was much - more of the true nature of sacrifice than what had been offered by - Cain. Abel consequently was directed by faith, and this faith was - manifested in the nature of his offering. What then are we to - infer?—Without some revelation granted, some assurance held out as the - object of faith, Abel could not have exercised this virtue: and - without some peculiar mode of sacrifice enjoined, he could not have - exemplified his faith by an appropriate offering. The offering made, - we have already seen, was that of an animal. Let us consider whether - this could have a connexion with any divine assurance communicated at - that early day. - - It is obvious that the promise made to our first parents, conveyed an - intimation of some future deliverer, who should overcome the tempter - that had drawn man from his innocence, and remove those evils which - had been occasioned by the fall. This assurance, without which, or - some other ground of hope, it seems difficult to conceive how the - principle of religion could have had place among men, became to our - first parents the grand object of faith. To perpetuate this - fundamental article of religious belief among the descendants of Adam, - some striking memorial of the fall of man, and of the promised - deliverance, would naturally be appointed. And if we admit that the - scheme of redemption by the death of the only begotten Son of God, was - determined from the beginning; that is, if we admit that when God had - ordained the deliverance of man, he had ordained the means: if we - admit that Christ was _the Lamb slain from the foundation of the - world_; what memorial could be devised more apposite than that of - animal sacrifice?—exemplifying, by the slaying of the victim, the - death which had been denounced against man’s disobedience:—thus - exhibiting the awful lesson of that death which was the wages of sin, - and at the same time representing that death which was actually to be - undergone by the Redeemer of mankind:—and hereby connecting in one - view, the two great cardinal events in the history of man, the FALL, - and the RECOVERY: the death denounced against sin, and the death - appointed for that Holy One who was to lay down his life to deliver - man from the consequences of sin. The institution of animal sacrifice - seems then to have been peculiarly significant, as containing all the - elements of religious knowledge: and the adoption of this rite, with - sincere and pious feelings, would at the same time imply an humble - sense of the unworthiness of the offerer; a confession that death - which was inflicted on the victim, was the desert of those sins which - had arisen from man’s transgression; and a full reliance upon the - promises of deliverance, joined to an acquiescence in the means - appointed for its accomplishment. - - If this view of the matter be just, there is nothing improbable even - in the supposition that that part of the signification of the rite - which related to the sacrifice of Christ, might have been in some - degree made known from the beginning. But not to contend for this, - (scripture having furnished no express foundation for the assumption,) - room for the exercise of faith is equally preserved, on the idea that - animal sacrifice was enjoined in the general as the religious sign of - faith in the promise of redemption, without any intimation of the way - in which it became a sign. Agreeably to these principles, we shall - find but little difficulty in determining on what ground it was that - Abel’s offering was accepted, whilst that of Cain was rejected. Abel, - in firm reliance on the promise of God, and in obedience to his - command, offered that sacrifice which had been enjoined as the - religious expression of his faith; whilst Cain, disregarding the - gracious assurances that had been vouchsafed, or at least disdaining - to adopt the prescribed mode of manifesting his belief, possibly as - not appearing to _his reason_ to possess any efficacy or natural - fitness, thought he had sufficiently acquitted himself of his duty in - acknowledging the general superintendance of God, and expressing his - gratitude to the Supreme Benefactor, by presenting some of those good - things which he thereby confessed to have been derived from his - bounty. In short, Cain, the first-born of the fall, exhibits the first - fruits of his parents’ disobedience, in the arrogance and - self-sufficiency of reason, rejecting the aids of revelation, because - they fell not within _its_ apprehension of right. He takes the first - place in the annals of deism, and displays, in his proud rejection of - the ordinance of sacrifice, the same spirit, which, in later days, has - actuated his _enlightened_ followers, in rejecting the sacrifice of - Christ. - - This view of the subject receives strength, from the terms of - expostulation in which God addresses Cain, on his expressing - resentment at the rejection of _his_ offering, and the acceptance of - Abel’s. The words in the present version are, _if thou doest well, - shalt thou not be accepted?—and if thou doest not well, sin lieth at - the door_—which words, as they stand connected in the context, supply - no very satisfactory meaning, and have long served to exercise the - ingenuity of commentators to but little purpose. But if the word, - which is here translated SIN, be rendered, as we find it in a great - variety of passages in the Old Testament, a SIN OFFERING, the reading - of the passage then becomes, _if thou doest well, shalt thou not be - accepted? and if thou doest not well, a sin offering lieth even at the - door_. The connexion is thus rendered evident. God rebukes Cain for - not conforming to that species of sacrifice which had been offered by - Abel. He refers to it as a matter of known injunction; and hereby - points out the ground of distinction in his treatment of him, and his - brother: and thus, in direct terms, enforces the observance of animal - sacrifice. - - As that part of my general position, which pronounces sacrifice to - have been of _divine institution_, receives support from the passage - just recited; so to that part of it which maintains that this rite - bore an aspect to the _sacrifice of Christ_, additional evidence may - be derived from the language of the writer to the Hebrews, inasmuch as - he places the blood of Abel’s sacrifice in direct comparison with the - blood of Christ, which he styles pre-eminently _the blood of - sprinkling_: and represents both as _speaking good things_, in - different degrees. What then is the result of the foregoing - reflections?—The sacrifice of Abel was an animal sacrifice. This - sacrifice was accepted. The ground of this acceptance was the faith in - which it was offered. Scripture assigns no other object of this faith - but the promise of a Redeemer: and of this faith, the offering of an - animal in sacrifice, appears to have been the legitimate, and - consequently the instituted, expression. The institution of animal - sacrifice then, was coeval with the fall, and had a reference to the - sacrifice of our redemption. But as it had also an immediate and most - apposite application to that important event in the condition of man, - which, as being the occasion of, was essentially connected with the - work of redemption, _that_ likewise we have reason to think was - included in its signification. And thus, upon the whole, SACRIFICE - appears to have been ordained _as a standing memorial of the death - introduced by sin, and of that death which was to be suffered by the - Redeemer_. - - We accordingly find this institution of animal sacrifice continue - until the giving of the law. No other offering than that of an animal - being recorded in scripture down to this period, except in the case of - Cain, and that we have seen was rejected. The sacrifices of Noah and - of Abraham are stated to have been burnt-offerings. Of the same kind - also were the sin-offerings presented by Job, he being said to have - offered burnt-offerings according to the number of his sons, lest some - of them _might have sinned in their hearts_. But when we come to the - promulgation of the law, we find the connexion between animal - sacrifice and atonement, or reconciliation with God, clearly and - distinctly announced. It is here declared that sacrifices for sin - should, on conforming to certain prescribed modes of oblation, be - accepted as the means of deliverance from the penal consequences of - transgression. And with respect to the _peculiar_ efficacy of animal - sacrifice, we find this remarkable declaration,—_the life of the flesh - is in the blood, and I have given it to you upon the altar, to make - atonement for the soul_: in reference to which words, the sacred - writer formally pronounces, that _without shedding of blood there is - no remission_. Now in what conceivable light can we view this - institution, but in relation to that great sacrifice which _was_ to - make atonement for sins: to that _blood of sprinkling_, which was to - _speak better things than that of Abel_, or that of the law. The _law_ - itself is said to have had respect solely unto him. To what else can - the principal institution of the law refer?—an institution too, which - unless _so_ referred appears utterly unmeaning. The offering up an - animal cannot be imagined to have had any intrinsic efficacy in - procuring pardon for the transgression of the offerer. The blood of - bulls and of goats could have possessed no virtue, whereby to cleanse - him from his offences. Still less intelligible is the application of - the blood of the victim to the purifying of the parts of the - tabernacle, and the apparatus of the ceremonial worship. All this can - clearly have had no other than an _instituted_ meaning; and can be - understood only as in reference to some blood-shedding, which in an - eminent degree possessed the power of purifying from pollution. In - short, admit the sacrifice of Christ to be held in view in the - institutions of the law, and every part is plain and intelligible; - reject that notion, and every theory devised by the ingenuity of man, - to explain the nature of the ceremonial worship, becomes trifling and - inconsistent. - - Granting then the case of the Mosaic sacrifice and that of Abel’s to - be the same; neither of them in itself efficacious; both instituted by - God; and both instituted in reference to that true and efficient - sacrifice, which was one day to be offered: the rite, as practised - before the time of Christ, may justly be considered as a SACRAMENTAL - MEMORIAL, _showing forth the Lord’s death until he came_; and when - accompanied with a due faith in the promises made to the early - believers, may reasonable be judged to have been equally acceptable - with that sacramental memorial, which has been enjoined by our Lord - himself to his followers, for the _showing forth his death until his - coming again_. And it deserves to be noticed that this very analogy - seems to be intimated by our Lord, in the language used by him at the - institution of that solemn Christian rite. For in speaking of his own - blood, he calls it, in direct reference to the blood wherewith Moses - established and sanctified the first covenant, _the blood of the_ NEW - _covenant, which was shed for the remission of sins_: thus plainly - marking out the similitude in the nature and objects of the two - covenants, at the moment that he was prescribing the great sacramental - commemoration of his own sacrifice. - - From this view of the subject, the history of scripture sacrifice - becomes consistent throughout. The sacrifice of Abel, and the - patriarchal sacrifices down to the giving of the law, record and - exemplify those momentous events in the history of man,—the death - incurred by sin, and that inflicted on our Redeemer. When length of - time, and mistaken notions of religion leading to idolatry and every - perversion of the religious principle, had so far clouded and obscured - this expressive act, of primeval worship, that it had ceased to be - considered by the nations of the world in that _reference_ in which - its true value consisted: when the mere rite remained, without any - remembrance of the promises, and consequently unaccompanied by that - faith in their fulfilment, which was to render it an acceptable - service: when the nations, deifying every passion of the human heart, - and erecting altars to every vice, poured forth the blood of the - victim, but to deprecate the wrath, or satiate the vengeance of each - offended deity: when with the recollection of the true God, all - knowledge of the true worship was effaced from the minds of men: and - when joined to the _absurdity_ of the sacrificial rites, their - _cruelty_, devoting to the malignity of innumerable sanguinary gods - endless multitudes of human victims, demanded the divine interference; - then we see a people peculiarly selected, to whom, by express - revelation, the knowledge of the one God is restored, and the species - of worship ordained by him from the beginning, particularly enjoined. - The principal part of the Jewish service, we accordingly find to - consist of sacrifice; to which the virtue of expiation and atonement - is expressly annexed: and in the manner of it, the particulars appear - so minutely set forth, that when the _object_ of the whole law should - be brought to light, no doubt could remain as to its intended - application. The Jewish sacrifices therefore seem to have been - designed, as those from the beginning had been, to prefigure that - _one_, which was to make atonement for all mankind. And as _in_ this - all were to receive their consummation, so _with_ this they all - conclude: and the institution closes with the completion of its - object. But, as the gross perversions, which had pervaded the Gentile - world, had reached likewise to the chosen people; and as the - temptations to idolatry, which surrounded them on all sides, were so - powerful as perpetually to endanger their adherence to the God of - their fathers, we find the ceremonial service adapted to their carnal - habits. And since the law itself, with its accompanying sanctions, - seems to have been principally temporal; so the worship it enjoins is - found to have been for the most part, rather a public and solemn - declaration of allegiance to the true God in opposition to the Gentile - idolatries, than a pure and spiritual obedience in moral and religious - matters, which was reserved for that more perfect system, appointed to - succeed in due time, when the state of mankind would permit. - - That the sacrifices of the law should therefore have chiefly operated - to the cleansing from external impurities, and to the rendering - persons or things fit to approach God in the exercises of the - ceremonial worship; whilst at the same time they were designed to - prefigure the sacrifice of Christ, which was purely spiritual, and - possessed the transcendant virtue of atoning for all moral pollution, - involves in it no inconsistency whatever, since in this the true - proportion of the entire dispensations is preserved. And to this - point, it is particularly necessary that our attention should be - directed, in the examination of the present subject; as upon the - _apparent disproportion_ in the objects and effects of sacrifice in - the Mosaic and Christian schemes, the principal objections against - their intended correspondence have been founded. - - The sacrifices of the law then being preparatory to that of Christ; - _the law itself being but a schoolmaster to bring us to Christ_; the - sacred writers in the _New Testament_, naturally adopt the sacrificial - terms of the ceremonial service, and by their reference to the use of - them as employed under the law, clearly point out the sense in which - they are to be understood in their application under the gospel. In - examining, then, the meaning of such terms, when they occur in the - _New_ Testament, we are clearly directed to the explanation that is - circumstantially given of them in the _Old_. Thus, when we find the - virtue of atonement attributed to the sacrifice of Christ, in like - manner as it had been to those under the law; by attending to the - representation so minutely given of it in the latter, we are enabled - to comprehend its true import in the former. - - Of the several sacrifices under the law, that one which seems most - exactly to illustrate the sacrifice of Christ, and which is expressly - compared with it by the writer to the Hebrews, is that which was - offered for the whole assembly on the solemn anniversary of expiation. - The circumstances of this ceremony, whereby atonement was to be made - for the sins of the whole Jewish people, seem so strikingly - significant, that they deserve a particular detail. On the day - appointed for this general expiation, the priest is commanded to offer - a bullock and a goat as sin-offerings, the one for himself, and the - other for the people: and having sprinkled the blood of these in due - form before the mercy-seat, to lead forth a second goat, denominated - the scape-goat; and after laying both his hands upon the head of the - scape-goat, and confessing over him all the iniquities of the people, - to _put them upon the head_ of the goat, and to send the animal, thus - bearing the sins of the people, away into the wilderness: in this - manner expressing by an action, which cannot be misunderstood, that - the atonement, which it is directly affirmed was to be effected by the - sacrifice of the sin-offering, consisted in removing from the people - their iniquities by this symbolical translation to the animal. For it - is to be remarked, that the ceremony of the scape-goat is not a - _distinct_ one: it is a continuation of the process, and is evidently - the concluding part and symbolical consummation of the sin-offering. - So that the transfer of the iniquities of the people upon the head of - the scape-goat, and the bearing them away to the wilderness, - manifestly imply that the atonement effected by the sacrifice of the - sin-offering, consisted in the transfer and consequent removal of - those iniquities. What then are we taught to infer from this - ceremony?—That as the atonement under the law, or expiation of the - legal transgressions, was represented as a translation of those - transgressions, in the act of sacrifice in which the animal was slain, - and the people thereby cleansed from their legal impurities, and - released from the penalties which had been incurred; so the great - atonement for the sins of mankind was to be effected by the sacrifice - of Christ, undergoing for the restoration of men to the favour of God, - that death which had been denounced against sin; and which he suffered - in like manner as if the sins of men had been _actually_ transferred - to him, as those of the congregation had been _symbolically_ - transferred to the sin-offering of the people. - - That this is the true meaning of the atonement effected by Christ’s - sacrifice, receives the fullest confirmation from every part of both - the Old and the New Testament: and that thus far the death of Christ - is vicarious, cannot be denied without a total desregard of the sacred - writings. - - It has indeed been asserted, by those who oppose the doctrine of - atonement as thus explained, that nothing _vicarious_ appears in the - Mosaic sacrifices. With what justice this assertion has been made, may - be judged from the instance of the sin-offering that has been adduced. - The transfer to the animal of the iniquities of the people, (which - must necessarily mean the transfer of their penal effects, or the - subjecting the animal to suffer on account of those iniquities)—this - accompanied with the death of the victim; and the consequence of the - whole being the removal of the punishment of those iniquities from the - offerers, and the ablution of all legal offensiveness in the sight of - God:—thus much of the nature of vicarious, the language of the Old - Testament justifies us in attaching to the notion of atonement. Less - than this we are clearly not at liberty to attach to it. And what the - law thus sets forth as its express meaning, directly determines that - which we must attribute to the great atonement of which the Mosaic - ceremony was but a type: always remembering carefully to distinguish - between the figure and the substance; duly adjusting their relative - value and extent; estimating the efficacy of the one as real, - intrinsic, and universal; whilst that of the other is to be viewed as - limited, derived, and emblematic. - - It must be confessed, that to the principles on which the doctrine of - the Christian atonement has been explained in this, representation of - it, several objections, in addition to those already noticed, have - been advanced. These, however, cannot now be examined in this place. - The most important have been discussed; and as for such as remain, I - trust that to a candid mind, the general view of the subject which has - been given, will prove sufficient for their refutation.” - - DR. MAGEE. - -Footnote 169: - - England. - -Footnote 170: - - _See Whitby’s discourse_, &c. _page 110-112_. - -Footnote 171: - - _See Quest. LV._ - -Footnote 172: - - _See Page 178, 179, ante._ - -Footnote 173: - - _See Page 169, 170, ante._ - -Footnote 174: - - _See Page 190, ante._ - -Footnote 175: - - _See Vol. I. Page 477, 480._ - -Footnote 176: - - _Tabula post naufragium._ - -Footnote 177: - - _See this insisted on, and farther explained, in answer to an - objection to the same purpose, against the doctrine of particular - election, in Vol. I. page 508, 509._ - -Footnote 178: - - _Passiones tribuuntur Deo quoad effectum._ - -Footnote 179: - - _See Whitby’s Discourse, page 145, 146._ - -Footnote 180: - - _See Page 195, 197, ante._ - -Footnote 181: - - _See Whitby’s Discourse, &c. page 113._ - -Footnote 182: - - _Vid. Eras. in loc._ - -Footnote 183: - - Συνεκλεισε γαρ ο Θεος τους παντας εις απειθειαν, ἱνα τους παντας - ελεηση. - -Footnote 184: - - εν τω πονηρω. - -Footnote 185: - - _It may be observed, that as in the scriptures before mentioned, the - same word_ απεθανον _is used in the same tense, namely, the_ second - aorist, _which our translators think fit to render in the_ present - tense; _and therefore it may as well be rendered here in the_ present - tense, _and so the meaning is, You all for whom Christ died_ are dead. - -Footnote 186: - - Το απολωλος. - -Footnote 187: - - _See Page 501._ Vol. I. - -Footnote 188: - - _See Quest. LXXIX._ - -Footnote 189: - - “That the atonement is infinitely full or sufficient for all mankind, - is evident from the infinite dignity and excellence of the Saviour, - and from the nature of the atonement. The Saviour, as has been already - observed, was in his divine nature God over all, one with the Father, - and equal with him in all divine perfection. And being thus a person - of infinite dignity and worth, it gave an infinite value or efficacy - to his obedience, sufferings and death, and thus rendered his - atonement infinitely full.—— - - It appears from express declarations of scripture, that Christ has - died for all mankind, or has made an atonement sufficient for all. - Thus it is declared, ‘That he by the grace of God should taste death - for every man, and that he is the Saviour of all men, especially of - those that believe.’ These passages clearly teach, that the Saviour - has died, or made atonement for all mankind, and it seems, that the - last of them cannot rationally be understood in any other sense. For - it expressly declares, that he is the Saviour, not of those who - believe only, but of all men in distinction from these. Therefore his - atonement must have had respect to all the human race. Accordingly - Christ is called ‘The Lamb of God which taketh away the sin of the - world; and the Saviour of the world.’ The apostle John, addressing - Christians, says, ‘He is the propitiation for our sins, and not for - ours only, but also for the sins of the whole world.’ Here also Jesus - Christ is declared to be the propitiation for the sins of the whole - world, in distinction from those of believers. These, and other - similar passages teach in the clearest manner, that Christ has made an - atonement for all mankind, or for the whole world. It seems hardly - possible for words to express this sentiment more clearly than it is - expressed in these passages; and some of them will not admit of any - other sense, without a very forced, unnatural construction. - - Should it be said, that such expressions as _all men_, _the world_, - &c. must sometimes be understood in a limited or restricted sense; it - may be answered, that it is an established, invariable rule, that all - phrases, or passages of scripture are to be understood in their most - plain, easy, and literal import, unless the connexion, the general - analogy of faith, or some other necessary considerations require a - different sense. But in the present case it does not appear, that any - of these considerations require, that these passages should be - understood in any other than their plain, natural meaning.— - - That the atonement is sufficient for all mankind, is evident from the - consideration, that the calls, invitations and offers of the gospel - are addressed to all, without exception, in the most extensive - language. It is said, ‘Look unto me, and be ye saved, all the ends of - the earth. Whosoever will, let him take the water of life freely. Ho, - every one that thirsteth, come ye to the waters, and he that hath no - money: come ye, buy and eat, yea, come, buy wine and milk without - money, and without price. Go, and preach the gospel to every - creature.’ The preachers of the gospel are directed to tell their - hearers, that all things are ready—that all may come, who will, and - are to invite and urge all, to come to the gospel feast and freely - partake of the blessings of salvation. But how could the offer of - salvation be consistently thus made to all without any limitation; if - the atonement was sufficient but for a part or for the elect only? On - this supposition it could not with truth and propriety be said to all, - that all things are ready, plentiful provisions are made for all, and - whosoever will, may come. Were a feast, sufficient but for fifty - provided: could we consistently send invitations to a thousand, and - tell them that a plentiful feast was prepared, and that all things - were ready for their entertainment, if they would but come? Would not - such an invitation appear like a deception? If so, then the offer and - invitation of the gospel could not have been made to all without - discrimination, as they are; if there was no atonement, but for a - part. As therefore the invitations of the gospel are thus addressed to - all, it is a proof that Christ has made an atonement for all mankind. - - Again, the scripture represents, that there is no difficulty in the - way of the salvation of the impenitent, but what arises from their own - opposition of heart or will. Thus the Lord Jesus says to the - unbelieving Jews, ‘Ye will not come unto, me, that ye may have life. O - Jerusalem, Jerusalem, how often would I have gathered thy children—and - ye would not.’ In the parable of the marriage supper, it is - represented, that there was no difficulty in the way to prevent those - who were invited, from partaking of the feast, but their own - unwillingness to come. But if there was no atonement made but for - those only who are saved; then there would be an insurmountable - difficulty in the way of the salvation of all others, aside from the - one arising from their own opposition of heart. As therefore the - scripture teaches, that there is no difficulty in the way of the - salvation of any under the gospel, but what arises from their own - unwillingness, or wicked opposition of heart, it is manifest, that - there is an atonement for all. - - The word of God teaches, that it is the duty of all, who are - acquainted with the gospel, to believe in the Lord Jesus, and trust in - him as their Redeemer, and that they are very criminal for neglecting - to do this. It is therefore declared in the sacred scriptures, that it - is the command of God, ‘that we should believe on the name of his Son - Jesus Christ, and that those, who believe not, are condemned already, - because they have not believed on the name of the only begotten Son of - God.’ - - It is manifest from the various reasons which have been suggested, - that the atonement of Jesus Christ is infinitely full, or sufficient - for the salvation of all mankind, if they would but cordially receive - it, and that the want of such an atonement, is not the reason, why all - are not saved.—— - - It will no more follow, that all will be saved, because the atonement - is sufficient for all, than it would, that all would eat of the - marriage supper in the parable, because it was sufficient for all, and - all were invited. This parable was designed to represent the gospel - and its invitations.—As those, who neglected the invitation, never - tasted of the supper, although the provisions were plentiful for all; - so the scriptures teach, that many will not comply with the terms and - invitations of the gospel, and partake of its blessings, although the - atonement is abundantly sufficient for all. For the Saviour declares, - that “many are called, but few are chosen, and strait is the gate and - narrow is the way which leadeth unto life, and few there be that find - it.” - - CONNECTICUT EVANG. MAG. - - Such interpretation of Scripture does not require the admission - that the atonement was absolutely indefinite. Christ might know - his sheep and die for them, and yet, by the same covenant or - purpose procure terms for others which he knew they would reject. - -Footnote 190: - - _See Quest. LV._ - - - - - Quest. XLV. - - - QUEST. XLV. _How doth Christ execute the office of a King?_ - - ANSWER. Christ executeth the office of a King, in calling out of the - world a people to himself, and giving them officers, laws, and - censures, by which he visibly governs them, in bestowing saving - grace upon his elect, rewarding their obedience, and correcting them - for their sins, preserving and supporting them under all their - temptations and sufferings, restraining and overcoming all their - enemies, and powerfully ordering all things for his own glory, and - their own good; and also in taking vengeance on the rest who know - not God, and obey not the gospel. - -A King is a person advanced to the highest dignity; in this sense the -word is used in scripture, and in our common acceptation thereof, as -applied to men; and more particularly it denotes his having dominion -over subjects, and therefore it is a relative term; and the exercise of -this dominion is confined within certain limits: But, as it is applied -to God, it denotes universal dominion, as the Psalmist says, _God is -King of all the earth_, Psal. xlvii. 7. in this respect therefore, it is -properly a divine perfection. That which we are led to consider, in this -answer, is how Christ is more especially styled _a King_, as Mediator. -Divines generally distinguish his kingdom into that which is natural, -and that which is Mediatorial; the former is founded in his deity, and -not received by commission from the Father, in which respect he would -have been the Governor of the world, as the Father is, though man had -not fallen, and there had been no need of a Mediator; the latter is, -what we are more especially to consider, namely, his Mediatorial -kingdom, which the Psalmist intends, when he represents the Father, as -saying, _Yet have I set my King upon my holy hill of Zion_, Psal. ii. 6. - -The method in which we shall speak concerning Christ’s Kingly office, -shall be by shewing who are the subjects thereof; the manner of his -governing them; and the various ages in which this government is, or -shall be exercised; together with the different circumstances relating -to the administration of his government therein. - -I. Concerning the subjects governed by him. These are either his -_people_ or his _enemies_; the former of these are, indeed, by nature, -enemies to his government, and unwilling to subject themselves to him, -but they are made willing in the day of his power, are pleased with his -government, and made partakers of the advantages thereof; the latter, to -wit, his enemies are forced to bow down before him, as subdued by him, -though not to him; so that, with respect to his people and his enemies, -he exercises his government various ways. Which leads us to consider, - -II. The manner in which Christ exercises his Kingly government; and -that, - -_First_, With respect to his people. This government is external and -visible, or internal and spiritual; in the latter of which he exerts -divine power, and brings them into a state of grace and salvation. The -Church is eminently the seat of his government, which will be farther -observed under a following answer[191]; and therefore, at present we -shall only consider them as owning his government, by professing their -subjection to him, and thereby separating themselves from the world; and -Christ governs them, as is observed in this answer, by giving them -officers, laws, and censures, and many other privileges, which the -members of the visible church are made partakers of; of which more in -its proper place. - -That which we shall principally consider, at present, is Christ’s -exercising his spiritual and powerful government over his elect, in -those things that more immediately concern their salvation. And here we -may observe, - -1. Their character and temper, before they are brought, in a saving way, -into Christ’s kingdom. There is no difference between them and the rest -of the world, who are the subjects of Satan’s kingdom; their hearts are -by nature, full of enmity and rebellion against him, and they are -suffered sometimes to run great lengths in opposing his government, and -their lives discover a fixed resolution not to submit to him, whatever -be the consequence thereof: _Other lords_, says the church, _have -dominion over them_, Isa. xxvi. 13. _they serve divers lusts and -pleasures_, Tit. iii. 3. _walk according to the course of this world, -according to the prince of the power of the air, the spirit that now -worketh in the children of disobedience_, Eph. ii. 2. and some of them -have reason to style themselves, as the apostle Paul says he was before -his conversion, 1 Tim. i. 15. - -Sometimes, indeed, they meet with some checks and rebukes of conscience, -which, for a while, put them to a stand; and they seem inclinable to -submit to Christ, as being afraid of his vengeance, or their own -consciences suggest the reasonableness thereof; and this issues in some -hasty resolutions, arising from the terror of their own thoughts, or the -prospect of some advantage, which will accrue to them thereby, whereby -their condition may be rendered better than what they, at present, -apprehend it to be; and this extorts from them a degree of compliance -with the gospel-overture, especially if Christ would stoop to those -terms, which corrupt nature is willing to conform itself to; or make -those abatements, that would be consistent with their serving God and -mammon. In this case, they are like the person whom our Saviour -mentions, who being called, replies, _I go, Sir, and went not_, Matt. -xxi. 30. Sometimes they promise that they will submit hereafter, if they -may but be indulged in their course of life for the present, and, like -Felix, would attend to these matters at a more convenient season; or, as -one is represented, desiring our Saviour that he might _first go and -bury his father_, Matt. viii. 21. by which we are not to understand his -performing that debt, which the law of nature obliged him to perform to -a deceased parent, which might have been soon discharged, and been no -hindrance to his following Christ: but he seems to be desirous to be -excused from following him till his father was dead, and all this with a -design to gain time, or to ward off present convictions, his domestic -affairs inclining him not immediately to subject himself to Christ, or -to take up his lot with him, or to forsake all and follow him, though he -was not insensible that this was his duty. This is the temper and -character of persons before they are effectually persuaded to submit to -Christ’s government; and the consequence hereof is oftentimes their not -only losing their convictions, but returning with stronger resolutions -to their former course, and adding greater degrees of rebellion to their -iniquity. - -2. There are several methods used, by Christ, to bring sinners into -subjection to him; some of which are principally objectionable, and, -though not in themselves sufficient, yet necessary to answer this end. -Accordingly, - -(1.) He gives them to understand that there is an inevitable necessity -of perishing, if they persist in their rebellion against him, as our -Saviour says, _Except ye repent, ye shall all likewise perish_, Luke -xiii. 3. or, as it is said elsewhere, _Who hath hardened himself against -him, and hath prospered?_ Job ix. 4. and that the consequence thereof -will be, that _those his enemies that would not that he should reign -over them, shall be brought forth, and slain before him_, Luke xix. 27. -And this is not only considered in a general way, as what other sinners -are given to expect, but impressed on the conscience, and particularly -applied to himself, whereby he is convinced that his present course is -not only dangerous, but destructive, and fills him with that distress -and concern of soul, which is the beginning of that work of grace, that -shall afterwards be brought to perfection. - -(2.) Christ holds forth his golden sceptre, and makes a proclamation to -sinners to return and submit to him, and, at the same time, expresses -his willingness to receive all that by faith, close with the -gospel-overture, and cast themselves at his feet with sincere -repentance: thus he says, _Him that cometh to me, I will in no wise cast -out_, John vi. 37. and, how vile soever they have been, their -unworthiness shall not be a bar to hinder his acceptance of them. - -(3.) He also shews them their obligation to obey and submit to him, as -their rightful Lord and Sovereign, who claims divine _worship_ from -them, Psal. xlv. 11. and what unanswerable engagements they are laid -under hereunto, from all that he did and suffered in life and death, -whereby he not only expressed the highest love, but purchased to himself -a peculiar people, who must own him as their King, if they expect to -reap the blessed fruits and effects of his purchase, as a Priest: this -Christ convinces them of. And, - -(4.) He represents to them the vast advantages that will attend their -subjection to his government, as they shall not only obtain a full and -free pardon of all their past crimes, and be taken into favour as much -as though they had never forfeited it, but he will confer on them all -those graces that accompany salvation, and advance them to the highest -honour; upon which account they are said to be made _kings and priests -unto God_, Rev. i. 6. yea, he will grant them _to sit with him in his -throne_, Rev. iii. 21. not as sharing any part of his Mediatorial glory, -but as being near to him that sits on the throne, and having all those -tokens of his regard to them that are agreeable to their condition, or -the relation they stand in to him, as subjects. He presents to their -view all the promises of the covenant of grace, which are in his hand, -to accomplish, and gives them ground to expect all the blessings he hath -purchased, assures them that he will admit them to the most delightful -and intimate communion with himself here; that he _will keep them from -falling_, and, in the end, _present them faultless before the presence -of his glory with exceeding joy_, Jude, ver. 14. and as for their past -follies, ingratitude, and rebellion against him, he tells them, that -these shall be passed over, and _not laid to their charge_, Rom. viii. -33. for their confusion and condemnation, how expedient soever it may be -for him to bring them to their remembrance, to humble them, and enhance -their love and gratitude to him, who will, notwithstanding, forgive -them. - -(5.) He gives them to understand what duties he expects from them, and -what are the laws that all his subjects are obliged to obey, and -accordingly that he will not give forth any dispensation or allowance to -sin, which is a returning again to folly; neither will he suffer them to -make their own will the rule of their actions, or to live as they list, -nor to give way to carnal security, negligence, or indifference in his -service, but they must be always pressing forwards, running the race he -has set before them with diligence and industry, that they _be not -slothful, but followers of them, who, through faith and patience, -inherit the promises_, Heb. vi. 12. and not only so, _but fervent in -spirit, serving the Lord_, Rom. xii. 11. that they must have a zeal for -his honour, as those that appear to be in good earnest, and prefer his -interest to their own; and that this must be tempered with meekness, -lest, whilst they seem to be espousing his cause, they give ground to -conclude that the indulging their irregular passions is what they -principally design. As for the obedience he demands of them, it must be -universal, with their whole heart, and to the utmost of their power; and -therefore if the duty enjoined be difficult, they must not say, as some -of his followers did, _This is a hard saying, who can hear it?_ John vi. -60. but rather, in this case, depend on his grace for strength to enable -them to perform it; and, as they are to obey his commanding will, so he -tells them they must submit to his providential will, and therein -glorify his sovereignty, and reckon every thing good that he does, -inasmuch as it proceeds from a wise and gracious hand, and is rendered -subservient to answer the best ends, for his glory and their advantage. - -Moreover, he tells them, that whatever obedience they may be enabled to -perform, they must ascribe the glory thereof not to themselves, but to -him, as he is the Author and Finisher of faith, and works in them all -those graces that he requires of them. And, when they have thus engaged -in his service, and their faces are turned heaven-ward, he obliges them -never to think of returning to their former state and company, or -subject themselves to the tyranny they are delivered from: as the angel -ordered Lot, when he was escaped out of Sodom, not so much as to look -back, as one that had a hankering mind to what he had left behind him; -or like the Israelites, who longed for the onions and garlic, and the -flesh-pots of Egypt, when they were on their journey towards the good -land, which God had promised them. Thus Christ expects that all his -subjects should not only obey him, but that they should do this with -unfainting perseverance, as _not being of them who draw back unto -perdition, but of them that believe to the saving of the soul_, Heb. x. -39. Thus concerning their present obligations and future advantages, -together with the duties they are engaged to perform; or the laws of -Christ’s kingdom, which he makes known to them, before they are brought -into subjection to him. - -And to this we may add, that he not only presents to them the bright, -but the dark side of the cloud, and sets before them the many -difficulties and troubles, they are like to meet with in this world, in -common with the rest of his subjects, that they may not hereafter be -under any temptation, to complain as though they were disappointed, when -things go otherwise than they were given to expect: as with one hand he -represents to their view the crown of life; so, with the other, he holds -forth the cross, which they must take up and follow him, Matt. xvi. 24. -if they would be his disciples. He does not conceal from them the evils -they are like to meet with from the world, but tells them plainly, that -they must expect to be hated of all men for his name sake, Matt. x. 22. -and be willing to part with all things for him, especially if standing -in competition with him; so that _he who loveth father or mother, son or -daughter_, yea, _his own life, more than him, is not worthy of him_, -ver. 37, compared with Luke xiv. 26. and, that self-denial must be their -daily exercise, that no idol of jealousy must be set up in their hearts; -no secret or darling lust indulged, as being not only contrary to the -temper and disposition of his subjects, and a dishonour to their -character, but inconsistent with that supreme love that is due to him -alone: he also warns them not to hold any confederacy with his enemies, -strictly forbids them to make any covenant with death and hell, and -requires that all former covenants therewith should be disannulled and -broken, as containing a tacit denial of their allegiance to him. - -Thus concerning the methods which Christ useth in an objective way, to -bring his people to his kingdom. But these are not regarded by the -greatest part of those that sit under the sound of the gospel; nor, -indeed, are they effectual to answer this end in any, till he is pleased -to incline and enable them, by his power, to submit to him; he must -first conquer them before they will obey. Before this they had no more -than an external overture, or representation of things, in which he -dealt with them as intelligent creatures, in order to their becoming his -subjects out of choice, as having the strongest motives and inducements -thereunto: but this is an internal work upon the heart, whereby every -thing, that hindered their compliance is removed, and they are drawn by -that power, without which none can come unto him, John vi. 44. their -hearts are broken, their wills renewed, and all the powers and faculties -of their souls inclined to subscribe to his government, as king of -saints. This leads us to consider, - -3. How persons first express their willingness to be Christ’s subjects; -what engagements they lay themselves under, and what course they take -pursuant thereunto. - -(1.) They cast themselves at his feet with the greatest humility and -reverence, being sensible of their own vileness and ingratitude, and, at -the same time, are greatly affected with his clemency and grace, who, -notwithstanding their unworthiness, invites them to come to him; which -they do, not as desiring to capitulate, or stand upon terms with him, -but they are willing that he should make his own terms, like one that -sends a blank paper to his victorious prince, that he might write upon -it what he pleases, and expresses his willingness to subscribe it. This -may be illustrated by the manner in which Benhadad’s servants, when his -army was entirely ruined, and he no longer able to make resistance -against Ahab, present themselves before him with sackcloth on their -loins, and ropes on their heads, in token of the greatest humility, -together with an implicit acknowledgment of what they had deserved; and -without the usual method of entering into treaties of peace, the only -message they were to deliver was, _Thy servant Benhadad saith, I pray -thee let me live_, 1 Kings xx. 32. Thus the humble returning sinner -implores forgiveness, and a right to his life, as an act of grace, at -the hand of Christ, who has been represented to him, as a merciful king, -and ready to receive returning sinners. - -(2.) This subjection to Christ is attended with the greatest love to, -and desire after him, which they express to his person, and his service, -as well as those rewards that attend it, being constrained hereunto by -that love and compassion, which he hath shewed to them; and by those -just ideas which they are now brought to entertain, concerning every -thing that belongs to his kingdom and interest. - -(3.) They consent to be the Lord’s, by a solemn act of self-dedication, -or surrender of themselves, and all that they have, to him, as seeing -themselves obliged so to do; and therefore they desire to be his, to all -intents and purposes, his entirely, and for ever. - -(4.) Since there are many difficult duties incumbent on Christ’s -subjects, and many blessings which they hope to receive, they express -their entire dependance on him for grace, to enable them to behave -themselves agreeably to the obligations they are under, that they may -not turn aside from him, or deal treacherously with him, as being -unsteadfast in his covenant: they also rely on his faithfulness for the -accomplishment of all the promises, which afford matter of relief and -encouragement to them; and this is accompanied with a fixed purpose, or -resolution to wait on him, in all his ordinances, as means appointed by -him, in which they hope to obtain those blessings they stand in need of. - -(5.) This is done with a solemn withdrawing themselves from, renouncing -and testifying their abhorrence of those to whom they have formerly been -in subjection, whose interest is contrary to, and subversive of Christ’s -government. These they count to be their greatest, yea, their only -enemies, and proclaim open war against them, and that with a fixed -resolution, by the grace of God, to pursue it to the utmost; like the -courageous soldier, who, having drawn his sword, throws away the -scabbard, as one that will not leave off fighting till he has gained a -complete victory; and this resolution is increased by that hatred which -he entertains against sin, and is exercised in proportion to it: the -enemies against whom he engages, are the world, the flesh, and the -devil; the motives that induce him thereunto are because they are -enemies to Christ, and stand in the way of his salvation. Now, that he -might manage this warfare with success, he takes to himself the whole -armour of God, which the apostle describes, Eph. vi. 11-17. which is -both offensive and defensive. And he also considers himself as obliged -to shun all treaties or proposals made by them, to turn him aside from -Christ, and all correspondence with them, and to avoid every thing that -may prove a snare or temptation to him, or tend to Christ’s dishonour. - -And to this we may add, that he hath a due sense of his obligation, to -endeavour to deliver others from their servitude to sin and Satan, to -encourage those who are almost persuaded to submit to Christ, and to -strengthen the hands of those who are already entered into his service, -engaged with him in the same warfare against his enemies, and pursuing -the same design, conducive to his glory. The methods he takes in order -hereunto, are truly warrantable, and becoming the servants of Christ: he -is not like the scribes and Pharisees, who were very zealous to gain -proselytes to their interest, which, when they had done, _they made them -twofold more the children of hell than themselves_, Matt. xxiii. 15. but -makes it his business to convince those he converses with, that they are -subject to the greatest tyranny of those who intend nothing but their -ruin; that they serve them who have no right to their service, and, that -the only way to obtain liberty, is to enter into Christ’s service, and -then they will be _free indeed_, John viii. 36. Moreover, he endeavours -to remove those prejudices, and answer all objections which Satan -usually brings, or furnishes his subjects with, against Christ and his -government. If they say, with the daughters of Jerusalem, _What is thy -beloved more than another beloved?_ he has many things to say in his -commendation; as, the church is brought in using various metaphorical -expressions to set forth his glory, and he joins with them in that -comprehensive character given of him, which contains the sum of all that -words can express, _He is altogether lovely; this is my beloved, and -this is my friend, O daughters of Jerusalem_, Cant. v. 9, 16. This -concerning the way in which Christ’s subjects engage against, and oppose -Satan’s kingdom. - -But let it be farther considered, that the opposition is mutual: when -persons are delivered out of the power of darkness, and translated into -Christ’s kingdom, they are not to expect to be wholly free from the -assaults of their spiritual enemies, and these oftentimes gain great -advantages against them from the remainders of corrupt nature, in the -best of men. The devil is represented, by the apostle, as a _roaring -lion, who walketh about seeking whom he may devour_, 1 Pet. v. 8. -Sometimes he gives disturbance to Christ’s subjects, by inclining men to -exercise their persecuting rage and fury against the church, designing -hereby to work upon their fears; at other times, he endeavours, as it -were, by methods of bribery, to engage unstable persons in his interest, -by the overture of secular advantage; or else to discourage some, by -pretending that religion is a melancholy thing, that they who embrace -it, are like to strive against the stream, and meet with nothing but -what will make them uneasy in the world. This opposition, which is -directed against Christ’s kingdom, proves oftentimes very discouraging -to his subjects; but there are attempts of another nature often used to -amuse, discourage, and destroy their peace, by taxing them with -hypocrisy, and pretending, that all their hope of an interest in -Christ’s favour and protection, is but a delusion, and therefore it had -been better for them not to have given in their names to him, since the -only consequence thereof will be the aggravating their condemnation. If -the providences of God be dark and afflictive, he endeavours to suggest -to them hard thoughts of Christ, and to make them question his goodness, -and faithfulness, and to say, with the Psalmist, _Verily, I have -cleansed my heart in vain, and have washed my hands in innocency_, Psal. -lxxiii. 13. and, when God is pleased, at any time, for wise ends, to -deny them his comforting presence, the enemy is ready, on this occasion, -to persuade them, as the Psalmist represents some speaking to the like -purpose, that _there is no help for them in God_, Psal. iii. 2. - -These methods are often used, by the enemies of Christ’s kingdom, to -weaken the hands of his subjects, whereby the exercise of their graces -is often interrupted, and they are hurried into many sins, through the -violence of temptation; nevertheless they shall not wholly revolt. Grace -may be foiled, and weakened thereby, but it shall not be utterly -extinguished; for, though they be guilty of many failures and -miscarriages, which discover them to be in an imperfect state, yet they -are preserved from relapsing into their former state; and not only so, -but are often enabled to prevail against their spiritual enemies, in -which the concern of Christ, for their good, eminently discovers itself; -and, if the advantage gained against them be occasioned by their going -in the way of temptation, or not being on their guard, or using those -means that might prevent their being overcome thereby, this is -over-ruled by Christ, to the humbling and making them more watchful for -the future; or if God has left them to themselves, that he may shew them -the sin and folly of their self-confidence, or reliance on their own -strength, this shall be a means to induce them to be more dependent on -him for the future, as well as importunate with him, by faith and -prayer, for that grace, which is sufficient to prevent their total and -final apostasy, as well as to recover them from their present -back-slidings. And these many weaknesses and defects, which gave them so -much uneasiness, will induce them to sympathize with others in the like -condition; and the various methods which Christ takes for their -recovery, will render them skilful in directing others how to escape, or -disentangle themselves from this snare, in which they have been taken, -and which has given them so much uneasiness. - -We might here have enlarged on that particular branch of this subject, -which respects the warfare that is to be carried on by every one who -lists himself under Christ’s banner, and owns him to be his rightful -Lord and Sovereign, which takes up a very considerable part of the -Christian life; as he is said _to wrestle not_ only _against flesh and -blood, but against principalities, against powers, against the rulers of -the darkness of this world_, and _against spiritual wickedness in high -places_, Eph. vi. 12. and elsewhere we read of _the flesh lusting -against the Spirit, and the Spirit against the flesh_, Gal. v. 17. But -this will be considered under a following answer, in which we shall be -led to speak of the imperfection of sanctification in believers, -together with the reasons thereof;[192] and therefore we pass it over at -present, and shall proceed to consider, - -4. How Christ deals with his subjects after he has brought them -hitherto, and inclined and enabled them to submit to his government: -this is expressed in the answer we are explaining, in the following -heads. - -(1.) He rewards their obedience. This supposes that he requires that -they should obey him, and that their obedience should be constant and -universal, otherwise they deserve not the character of subjects; and, as -to what concerns the regard of Christ to this obedience, though herein -men are not profitable to God, as they are to themselves, or to one -another, yet it shall not go unrewarded. The blessings which Christ -confers on them are sometimes styled a reward, inasmuch as there is a -certain connexion between their duty and interest, or their obeying and -being made blessed, which blessedness is properly the reward of what -Christ has done, though his people esteem it as an act of the highest -favour; in this sense he rewards their obedience, and that either by -increasing their graces, and establishing their comforts here; or by -bringing them to perfection hereafter. But inasmuch as their obedience -is, at present, very imperfect, which tends very much to their reproach, -and affords matter of daily humiliation before God, it is farther added, - -(2.) That Christ corrects them for their sins. This is inserted among -the advantages of his government, though it is certain, that -afflictions, absolutely considered, are not to be desired; nevertheless, -since they are sometimes _needful_, 1 Pet. i. 6. and conducive to our -spiritual advantage, they are included in this gracious dispensation, -which attends Christ’s government, as _by these things men live_, Isa. -xxxviii. 16. How much soever nature dreads them, yet Christ’s people -consider them as designed for their good, and therefore not only submit -to them, but conclude that herein he deals with them. As we are far from -blaming the skilful chirurgeon, who sets a bone that is out of joint, or -cuts off a limb, when it is necessary to save our lives, though neither -of these can be done without great pain: thus when God visits our -transgressions with the rod, and our iniquities with stripes, we reckon -that he deals with us as a merciful and gracious Sovereign, and not as -an enemy, since his design is to heal our backslidings, and prevent a -worse evil from ensuing thereby. - -(3.) He preserves and supports his subjects under all their temptations -and sufferings. There are two sorts of temptations mentioned in -scripture, to wit, such as are merely providential, which are designed -as trials of faith and patience; as when the apostle says, _My brethren, -count it all joy when ye fall into divers temptations, knowing this, -that the trial of your faith worketh patience_, James i. 2, 3. and -elsewhere the apostle Paul, speaking of the persecutions which he met -with from the Jews, calls them _temptations_, Acts xx. 19. But, besides -these, there are other temptations which arise from sin, Satan, and the -world, whereby endeavours are used more directly to draw Christ’s -subjects from their allegiance to him: thus it is said, _Every man is -tempted, when he is drawn away of his own lust, and enticed_, James i. -14. and elsewhere, _They that will be rich_, that is, who use indirect -means to attain that end, or make this the grand design of life, _fall -into temptation, and a snare, and into many foolish and hurtful lusts, -which drown men in destruction and perdition_, 1 Tim. vi. 9. and the -devil, who has a great hand in managing these temptations, and solicits -us to comply therewith, is, for that reason, called, by way of eminency, -_the tempter_, 1 Thes. iii. 5. and Matt. iv. 3. In both these respects, -believers are exposed to great danger, by reason of temptations, and -need either to be preserved from, or supported under them, that they may -not prove their ruin; and this Christ does in managing the affairs of -his kingdom of grace for his people’s advantage, and herein that promise -is fulfilled to them, _There hath no temptation taken you, but such as -is common to man; but God is faithful, who will not suffer you to be -tempted above what ye are able, but will, with the temptation also, make -a way to escape, that ye may be able to bear it_, 1 Cor. x. 13. - -(4.) Christ powerfully orders all things for his own glory, and his -people’s good, as they are said to _work together for good_, Rom. viii. -28. and herein his wisdom, as well as his goodness, is illustrated. -Sometimes, indeed, they cannot see from the beginning of an afflictive -providence to the end thereof, or what advantage God designs thereby; -herein we may apply those words of our Saviour to Peter, though spoken -with another view, _What I do, thou knowest not now, but thou shalt know -hereafter_, John xiii. 7. This will eminently appear, when they shall -see how every step which Christ has taken in the management of his -government, has had a subserviency to promote their spiritual advantage -hereafter. Thus we have considered how Christ executes his Kingly -office, more especially towards his people, who are his faithful -subjects. - -_Secondly_, We are now to speak concerning the exercise of Christ’s -Kingly government towards his enemies. He is, as has been before -observed, their King; not by consent, or voluntary subjection to him, -nor do they desire to own his authority, or yield obedience to his laws; -but they are, notwithstanding, to be reckoned the subjects of his -government; which is exercised, - -1. In setting bounds to their power and malice, so that they cannot do -what they would against his cause and interest in the world. How far -soever he may suffer them to proceed to the disadvantage of his people; -yet he is able to crush them in a moment; and, when he sees their rage, -and how they set themselves against him with their combined force, and -insult, as though they had brought their designs to bear, as not -doubting the success thereof, he tells them plainly, that _they imagine -a vain thing_, and that _he that sitteth in the heavens shall laugh; the -Lord shall have them in derision_, Psal. ii. 1, 4. and the reason is -very obvious, because God is greater than man. Though it would be a -dishonour to him to say, that he is the author of sin, yet it redounds -to his glory, that he sets bounds and limits to it, and over-rules it by -his wisdom to his own glory; as it is said, _Surely, the wrath of man -shall praise thee; the remainder of wrath shalt thou restrain_, Psal. -lxxvi. 10. - -2. Christ has exercised his Kingly government in gaining a victory over -his enemies; this he did, when _he spoiled principalities and powers, -and made a shew of them openly, triumphing over them in his cross_. -This, indeed, was done by him, when he was in the lowest depths of his -sufferings, and, in a more eminent degree, exercised his Priestly -office; yet, in some respects, he is said, at that time, to have -exercised his Kingly, and that in a very triumphant manner, as it is -here expressed; and elsewhere he is said, _through death, to have -destroyed him that had the power of death, that is, the devil_, Heb. ii. -14. hereby he purchased those restraints which the powers of darkness -were brought under more than they were before. Satan’s chain was hereby -shortened, and his subjects delivered out of his hand, being ransomed by -the blood of Christ; and, as the consequence thereof, they were -afterwards persuaded to withdraw their necks from that yoke, which they -were formerly under, by the power of that grace that attended the -preaching of the gospel, whereby they were subjected to Christ’s -government. Moreover, our Saviour tells his people, that he had -_overcome the world_, John xvi. 33. not only because he had in his own -Person, escaped the pollution thereof, and not been entangled in its -snares, nor hindered in the work he was engaged in, by the afflictions -and injurious treatment that he met with from it, but as he procured for -them those victories over it, whereby they shall be made _more than -conquerors through him that loved them_. - -3. Christ’s kingly government is, and shall more eminently appear to be -exercised towards his enemies, in punishing them for all their -rebellions against him. There are reserves of vengeance laid up in -store, and more vials of wrath, which shall be poured forth on Satan, -and all the powers of darkness, which they are not without some terrible -apprehensions of, from the knowledge they have of God as a just judge; -upon which account they are said to believe and tremble, James ii. 19. -and as for all his other enemies, he will _break them with a rod of -iron; he will dash them in pieces like a potter’s vessel_, Psal. ii. 9. -or bring them forth, and slay them before him, Luke xix. 27. Thus -concerning the manner how Christ’s kingly government hath been -exercised, both towards his people and his enemies; and this leads us to -consider, - -III. The various seasons, or ages, in which Christ’s kingly government -has been, or shall be exercised, together with the different -circumstances relating to the administration of it therein. As soon as -ever man fell, and thereby stood in need of a mediator to recover him, -Christ was revealed, as one who had undertaken his recovery, and, as a -victorious king, who should break and destroy that power, that had -brought him into subjection to it. Now there are various periods, or -seasons, in which he has executed his kingly office, or shall continue -so to do. - -1. He did this before his incarnation, during which time his government -was visible, as to the effects thereof, as extended to all those who -were saved under the Old Testament-dispensation: they were subdued and -defended by his divine power, that was then exerted, as well as -discharged from condemnation, by virtue of the sacrifice, which, in the -fulness of time, he was to offer for them. We have already shewed how he -executed his prophetical office during this interval;[193] now we must -consider him as exercising his kingly office. The majestic way in which -he delivered the law from mount Sinai, was a glorious display thereof; -and the Theocracy, which they were under, which is described, in -scripture, as a government distinct from, and excelling all others in -glory, and the subserviency of it to their salvation, was a farther -evidence that he was their king. This he evinced, at one time, by his -appearance to Joshua, as the captain of the Lord’s hosts; and at another -time it was represented in an emblematical way, when he was seen by the -prophet Isaiah, as _sitting upon a throne, and his train filling the -temple_. And in the book of Psalms, he is frequently acknowledged by the -church as their king; concerning whom it is said, _Thy throne, O God, is -for ever and ever; the sceptre of thy kingdom is a right sceptre_, Psal. -xlv. 6. and, in many other places he is described as the _King, the Lord -of hosts_, not only as predicting the future exercise of his government, -but as denoting what he was at that time; concerning whom it was said, -_Is not the Lord in Zion? Is not her King in her?_ Jer. viii. 19. And -when God declares that he had advanced him to this mediatorial dignity, -and _set him on his holy hill of Zion, the kings and judges of the -earth_ are exhorted to _serve him with fear_, and, in token of their -willingness to be his subjects, _to kiss the Son, lest he be angry, and -they perish from the way, when his wrath is kindled but a little_, Psal. -ii. 6, 10, 12. - -2. After his incarnation, when he first came into the world, he was -publickly owned, by the wise men (who came from the East) as one that -_was born King of the Jews_, and the gifts which they presented to him -of gold, frankincense, and myrrh, Matt. ii. 2. compared with ver. 11. -the best presents that their country afforded, were designed to signify -that homage which was due to him, as one whom God had appointed to be -the King of his church, though his external mein, and the circumstances -of his birth, contained no visible mark of regal dignity. While he -conversed with his people, in the exercise of his public ministry, he -gave them frequent intimations hereof, when describing the nature of his -kingdom, as spiritual, and not of this world; and, when one of his -followers addressed him, as _the Son of God_, and _the King of Israel_, -he is so far from reproving him, as ascribing to him a glory that did -not belong to him, that he not only commends his faith that was -expressed herein, but gives him to understand, that he should have a -greater evidence of this truth, when _he should see the heavens opened, -and the angels of God ascending and descending upon him_, John i. 49-51. - -And, in the close of his life, when he entered into Jerusalem, with a -design to give himself up to the rage and fury of his enemies, -providence, as it were, extorted a confession of his regal dignity, from -the unstable multitude, and, at the same time designed to fulfil what -was foretold by the prophet Zechariah, when he says, _Rejoice greatly, O -daughter of Zion; shout, O daughter of Jerusalem; behold, thy King -cometh unto thee; he is just, and having salvation, lowly, and riding -upon an ass, and upon a colt, the foal of an ass_, Zech. ix. 9. and -their saying, _Hosannah, blessed is the King of Israel, that cometh in -the name of the Lord_, John xii. 13. was the result of a present -conviction, which they had of this matter, though it was not long -abiding, and hereby they were, as it were, condemned out of their own -mouth. And, after this, when Pilate asked him this question, in plain -terms, _Art thou the King of the Jews?_ he publickly professes himself -to be so; nevertheless, he gives him to understand, that his _kingdom_ -was _not of this world_, upon this account the apostle says, that -_before Pontius Pilate he witnessed a good confession_, and styles him, -_King of kings, and Lord of lords_, 1 Tim. vi. 13, 15. - -3. Christ still executes his Kingly office in that glorified state, in -which he now is. This the apostle intimates, when alluding to the custom -of kings in their solemn triumphs over their enemies, (who throw medals -amongst the people to perpetuate the remembrance thereof, and bestow -donatives, or peculiar marks of favour upon this occasion) when he -speaks of him, as _ascending up on high_, having _led captivity -captive_, and then _giving gifts unto men_, Eph. iv. 8. In this exalted -state there are undeniable proofs of his regal dignity in the blessings -which his church, in this world, receives, as the result of it as well -as in the honours that are paid him by the inhabitants of heaven. The -Socinians, indeed, will not allow that he executed his Kingly office on -earth: but this is contrary to the account we have of his executing it -in his humbled state, as above mentioned; therefore we must suppose, -that when Christ entered into his glory, he did not begin to reign; -though, from that time, he has exercised his government in a different -manner, upon the account whereof the gospel dispensation, which ensued -thereon, is called, by way of eminence, _his kingdom_; and, because this -dispensation began upon his ascension into heaven, it is sometimes -called, in the New Testament, _the kingdom of heaven_. - -I need not add much concerning the present exercise of his Kingly -government, since the greatest part of what has been said, under this -answer, has a particular regard to it. It was after his ascension into -heaven that the gospel-church was established, which is sometimes called -his visible kingdom; then it was that the laws and ordinances, by which -it was to be governed, were made known to it, together with the peculiar -privileges that were then bestowed upon it, as the effects of Christ’s -royal bounty: then the Spirit was sent, and, by his assistance, the -gospel was preached to all nations, saving grace plentifully bestowed on -multitudes, who were enabled to subject themselves to him, as King of -saints; and, in this manner, Christ has hitherto exercised his Kingly -government, and will do until his second coming. - -Here we shall take occasion to consider what is advanced, by several, -concerning Christ’s reigning _a thousand years_ on earth, which, they -suppose, will intervene between the present administration of the -affairs of his kingdom, and the saints reigning with him in heaven for -ever. This opinion has not only the countenance of many ancient writers, -who have defended it, but it seems to be founded on several scriptures; -so that we shall be led, in considering this subject, rather to enquire -into the true sense of those scriptures, that speak of Christ’s reigning -on earth, than to deny that he will, in any sense, reign therein, in a -way circumstantially different from that in which he now administers the -affairs of his kingdom. And here we shall consider what is advanced, by -some, concerning this matter, who assert many things relating thereunto, -which stand in need of stronger arguments to defend them, than have -hitherto been brought; and then we shall consider how far we have -ground, from scripture, to say, that Christ shall reign here on earth, -and all his saints that shall live therein, with him, and what we may -conclude to be the true sense of those scriptures that are brought in -defence of Christ’s personal reign. - -The opinions of those that treat on this subject, are so different, that -to speak distinctly to them all, would be too great a diversion from my -general design: and this also renders it more difficult, to lay down the -state of the question in a few words. However, I shall briefly attempt -this; and, that we may proceed with greater clearness, shall consider -what is asserted, by several writers, concerning Christ’s personal reign -on earth, which shall be in the latter end of the world, and is to -continue, from the time that it commences, _a thousand years_. - -(1.) Some have supposed, that this _thousand years’_ reign includes in -it the whole compass of time, in which Christ shall judge the world. -This is called, indeed, in scripture, _a day_; but it cannot reasonably -be supposed that it shall take up no more than the space of twenty-four -hours; and therefore they suppose, that it shall contain the space of _a -thousand years_, which they found partly on that scripture, in Psal. xc. -4. _A thousand years in thy sight are but as yesterday when it is past_; -and more especially on the apostle’s words, in 2 Pet. iii. 8. _One day -is with the Lord as a thousand years, and a thousand years as one day_; -and this they apply, in particular to the day of judgment, which is -spoken of in the verse immediately foregoing; and, since we have ground -to conclude that this shall be done on earth, and also, that, when -Christ judges the world, it may be truly said, he exercises his Kingly -office in a most glorious manner; therefore they conclude, from hence, -that this thousand years’ reign includes in it all the time that he will -take up in judging the world: but, even in this matter, all do not agree -in their sentiments; for some think, that, in this judicial process, -none are to be judged but the saints, who, being acquitted by him, are -said to reign with him; and, in order hereunto, that they shall be -raised from the dead, which they suppose to be meant by the _first -resurrection_, and that the rest shall not be raised till the thousand -years are finished, Rev. xx. 5. But this seems not agreeable to the -account we have elsewhere, in scripture, of Christ’s raising the dead, -coming to judgment, and determining the state, both of the righteous and -wicked, as what is to be done in or near the same time, each of these -being distinct branches of the same solemnity. And that which makes this -opinion still more improbable, is, because in the same scripture in -which we have an account of this thousand years’ reign, it immediately -follows, that, when these years shall be expired, Satan will be loosed -out of his prison, and suffered _to deceive the nations_; and then we -read of other enemies which the church shall have, concerning whom it is -said, that _they shall be gathered together to battle_; and it is -farther said, that they went _up on the breadth of the earth, and -compassed the camp of the saints about, and the beloved city_; and all -this is to be done between the end of the _thousand years reign_ and the -general judgment, when _the dead, small and great, shall be raised, the -books opened, and all judged out of those things that are written -therein, according to their works_; therefore this opinion concerning -the thousand years’ reign, including in it the time in which Christ -shall appear, in this lower world, to judge his saints, does not seem to -be the sense of that scripture on which this opinion is supposed to be -founded, Rev. xx. 12. - -(2.) The more common opinion, which is defended by several ancient and -modern Chiliasts, or Millenaries, as they are generally called, is, that -our Lord Jesus Christ shall, some time in the last days, before he comes -to the final judgment, appear in this lower world, in his human nature, -and dwell and reign among the inhabitants thereof, in such a way, as may -render it a kind of middle state between that which the church is now -in, and heaven; more glorious than the former, and yet very much -inferior to the latter. And here they suppose, - -_1st_, That there are several things which shall go immediately before -it, as tending to usher in the glory of that kingdom, to wit, the -conversion of the Jews, which is to be effected at once. And, in order -hereunto, some conclude that the dispensation of miracles shall be -revived; which they argue from hence, in that all the remarkable changes -that have formerly been made in the affairs of the church, have been -introduced by miracles; and the Jews, more than any other nation in the -world, have been desirous of a conviction by such a method as this. - -Moreover, it is also supposed, that, at the same time, those scriptures -that foretel a greater fulness of the Gentiles, or the conversion of -many, who still remain in the darkness of heathenism, shall have their -accomplishment in an eminent degree; and this shall also proceed from, -and be attended with a greater degree of the effusion of the Spirit, and -the consequence hereof will be a more glorious light shining throughout -the world, than has ever done; and that these two, the Jews and -Gentiles, shall be both joined together, in one body, under Christ, -their visible and glorious Head. - -Moreover, some suppose, that Jerusalem, and the countries round about -it, shall be the principal seat of this kingdom, to which these new -converts shall repair; so that, as there the glorious scene of the -gospel was first opened, in that part of the earth, the glory of -Christ’s personal reign shall begin. Others, to this, add, that, at this -time, the temple at Jerusalem shall be built, which shall far exceed -that which was built by Solomon, in glory; and that the _New Jerusalem_ -shall be also _built_ and adorned in a magnificent way, agreeable to -what is said of it in scripture, Rev. xxi. which they understand in a -literal sense. In this I must take leave to differ from them, though not -in what was but now hinted, concerning the conversion of the Jews, and -the fulness of the Gentiles going before it. - -_2dly_, Though some suppose that the general conflagration, spoken of by -the apostle Peter, 2 Pet. iii. 7, 13. shall be after this thousand years -reign, which is certainly the more probable opinion; yet others have -concluded, that it shall be before it and that _the new earth, wherein -dwelleth righteousness_, which believers _according to God’s promise -look for_, shall arise out of the ruins of the old. Thus a late writer -says,[194] who advances many things concerning the ante-diluvian world, -as well as this new one, with an elegancy of style, that is very -entertaining, and, in many instances, runs counter to the sentiments of -all that went before him, than which a more ingenious romance is hardly -extant: but since, for the most part, he brings in scripture to give -countenance to what he advances, and lays down a peculiar scheme -concerning this Millennium, I cannot wholly pass it over. He supposes, -that the reign of Christ, on earth, shall be ushered in by a general -conflagration, in which all the inhabitants thereof must necessarily be -consumed, and the world reduced into a second chaos by fire; and, as his -master De Cartes describes the form of the world when first created, and -how the various particles of matter were disposed, in order to its being -brought to that perfection to which it arrived afterwards, so he -describes the form to which the world shall be framed; which, when done, -being at a loss to find out inhabitants for it, he supposes that the -dead shall be raised; to which he applies what is said in scripture -concerning the _first resurrection_, and then this thousand years reign -begins: but he is more at a loss, as might easily be supposed, to -account for Gog and Magog, the enemies of the church, which shall give -it great disturbance at the close thereof; and, since he cannot easily -suppose them to be raised from the dead for this end, he fancies that -they shall spring out of the earth; which so much embarrasses his -scheme, that, whatsoever scriptures he brings in defence of it, it must -be supposed by impartial judges, to be attended with the greatest -absurdities. - -_3dly_, There are others, who suppose that the general conflagration -shall not be till the end of the thousand years reign; nevertheless they -conclude, that the dead shall be raised, and more particularly those who -are designed to reign with Christ. And, with respect to this, the -sentiments of persons are somewhat different, inasmuch as some suppose -that none shall be raised, at this time, but those who have suffered -martyrdom for Christ’s sake; and that this is the meaning of that -expression, _I saw the souls of them that were beheaded for the witness -of Jesus, and the word of God, and they lived and reigned a thousand -years_, Rev. xx. 4. Others suppose, that because many, who have not -suffered death for Christ’s sake, have, in other respects, passed -through an equal number of persecutions and reproaches in life, and were -ready to suffer martyrdom, had they been called to it, these are not -excluded; and therefore that all the saints shall be raised from the -dead, as the apostle says, _The dead in Christ shall rise first_, 1 -Thess. iv. 16. that is, a thousand years before the wicked; and that -this is intended by what is styled the _first resurrection_; they shall -rise, not to be received immediately into heaven, but shall be first -openly acknowledged, and acquitted by Christ, the Judge of all, and then -reign with him on earth, throughout the whole period of time. - -_4thly_, Others suppose, that, during this thousand years’ reign, the -public ordinances of God’s worship, namely, the preaching of the word, -and the administration of the sacraments, and the present order and -discipline of churches, shall entirely cease; to which they accommodate -the sense of some scriptures, to wit, that in which it is said, -concerning the New Jerusalem, that _there was no temple therein_ that -_the city had no need of the sun, nor of the moon to shine in it_, Rev. -xxi. 22, 23. and elsewhere, when the apostle says, that the church, in -celebrating the Lord’s Supper, was to to _shew forth the Lord’s death -till he come_, 1 Cor. xi. 26. they suppose that the meaning is, that -they were to do this till he shall come to reign on earth, and no -longer. - -_5thly_, There are some who entertain very carnal notions of the saints -reigning with Christ, inconsistent with perfect holiness; and speak of -pleasures, which they shall then enjoy, that are more agreeable to -Mahomet’s paradise, than the life of saints, admitted to such -privileges, which they suppose them to be partakers of. And some proceed -yet farther in their wild and ungrounded fancies, when they think that a -small number of the wicked shall be left in the world, to be, as it -were, slaves to them; all which are inconsistent with the spirituality -of Christ’s kingdom. Such extremes as these, many, who, have defended -Christ’s personal reign on earth, have unwarily run into; among whom -there are some ancient writers, who have led the way to others, who -speak of it as the generally received opinion of the fathers in the -three first centuries[195]; but these are not much to be depended on, as -to the sense they give of scripture, any more than those who have lived -in latter ages, especially in those things which they advance, that seem -to be inconsistent with the spirituality of Christ’s kingdom: But if -this account, which they give of it, appear to be contrary thereunto, -what they farther say concerning it, and others, who improve upon their -scheme, is much more remote from it, when they speak of the building of -Jerusalem, and that being the principal seat of Christ’s reign; and of -several things relating to it, which are of such a nature, and contain -so great a reproach on Christ’s kingdom, that I forbear to mention them; -and there are very few who will think them consistent with the character -of saints. This gave disgust to Augustin, who, at first, adhered to this -opinion, but afterwards was justly prejudiced against it[196]. - -Thus we have given a brief account of the different sentiments of many, -who treat in their writings of Christ’s personal reign, of which some -are maintained by persons of great worth and judgment, and seem more -agreeable to the sense of those scriptures, that are brought to defend -them, than others; these ought to be farther considered, that it may -appear whether they are just or no. As for those, which can hardly be -called any other than romantic, and have little more to support them, -than the ungrounded conjecture of those who advance them, and are so far -from agreeing with the general scope and design of scripture, that they -contain a reflection on the methods of Christ’s government, rather than -an expedient to advance it; these carry in themselves their own -confutation, and nothing farther need be said in opposition to them. - -Before we proceed to consider how far Christ’s reign on earth may be -defended, and in what other respects several things, which are asserted, -relating to some circumstances, that they suppose, will attend it, do -not seem to be sufficiently founded on scripture, we shall take leave to -premise some things, in general, relating to the method in which this -subject ought to be managed. - -1. So far as the scripture plainly gives countenance to this doctrine in -general, _viz._ that the administration of Christ’s government in this -lower world, shall be attended with great glory, and shall abundantly -tend to the advantage of his church, this is a subject of too great -importance to be passed over with neglect, as though we had no manner of -concern therein, or it were a matter of mere speculation; for certainly -all scripture is written for our learning, and ought to be studied and -improved by us, to the glory of God, and our own edification. And as for -those texts that speak of Christ’s government, as exercised in this -world, they contain matters in them not only awful and sublime, but our -having just ideas thereof, will be a direction to our faith, when we -pray for the further advancement of Christ’s kingdom, as we are bound -daily to do. - -2. We must take heed that we do not give too great scope to our fancy, -by framing imaginary schemes of our own, and then bringing in scripture, -not without some violence offered to the sense thereof, to give -countenance to them; nor ought we to acquiesce in such a sense of -scripture, brought to support this doctrine, as is evidently contrary to -other scriptures or to the nature and spirituality of Christ’s -government. - -3. We must take it for granted, that some of those scriptures, which -relate to this matter, are hard to be understood, and therefore a humble -modesty becomes us, in treating on this subject, rather than to censure -those who differ from us, as though they were departed from that faith, -which is founded on the most obvious and plain sense of scripture, -especially if they maintain nothing that is derogatory to the glory of -Christ; which rule we shall endeavour to observe, in what remains to be -considered on this subject. And since most allow that there is a sense, -in which Christ’s kingdom shall be attended with greater circumstances -of glory than it is at present, we shall proceed to shew, - -(1.) How Christ’s kingdom shall be advanced, in this lower world, beyond -what it is at present, and that in such a way as agrees very well with -the sense of several scriptures relating thereunto, without giving into -some extremes, which many have done, who have plead for Christ’s -personal reign on earth, in such a way, in which it cannot easily be -defended. We freely own, as what we think agreeable to scripture, - -_1st_, That, as Christ has, in all ages, displayed his glory, as King of -the Church, as has been before observed; so we have ground to conclude, -from scripture, that the administration of his government in this world, -before his coming to judgment, will be attended with greater -magnificence, more visible marks of glory, and various occurrences of -providence, that shall tend to the welfare and happiness of his church, -in a greater degree, than has hitherto been beheld, or experienced by -it, since it was first planted by the apostles, after his ascension into -heaven; which we think to be the sense in general, of those scriptures, -both in the Old and New Testament, which speak of the latter-day glory. -Some of the prophets seem to look farther than the first preaching of -the gospel, and the glorious display of Christ’s government that -attended it, which was, in part, an accomplishment of some of their -predictions relating hereunto, inasmuch as there are some expressions, -which they make use of, that seem as yet not to have had their -accomplishment: Thus the prophet Isaiah, when he speaks of _the glory of -the Lord as arising_, and being _seen upon the_ church, and _the -Gentiles coming to this light, and kings to the brightness_ thereof. -Isa. lx. 1. _& seq._ and many other things to the same purpose, which -denote the glorious privileges that the gospel-church should enjoy: -Though this, in a spiritual sense, may, in a great measure, be supposed -to be already accomplished; yet there are other things, which he fortels -concerning it, which do not yet appear to have had their accomplishment: -as when he says, that _thy gates shall be open continually; they shall -not be shut day nor night_, ver. 11. And the same mode of speaking is -used, concerning the New Jerusalem, in Rev. xxi. 25. as denoting the -church’s being perfectly free from all those afflictive dispensations of -providence, which would tend to hinder the preaching and success of the -gospel; and that _violence should be no more heard in thy land, wasting -nor destruction in thy borders_, ver. 18. by which he intends the -church’s perfect freedom from all persecution; and that _the sun shall -be no more thy light by day, neither for brightness shall the moon give -light unto thee; but the Lord shall be unto thee an everlasting light, -and thy God thy glory_. Ver. 18, 19. This is so far from having been yet -accomplished, that it seems to refer to the same thing, that is -mentioned concerning the New Jerusalem, Rev. xxi. 23. and almost -expressed in the same words, which, if it be not a metaphorical -description of the heavenly state, has a peculiar reference to the -latter-day glory; and, when the prophet farther adds, that _thy people -shall be all righteous_, as denoting that holiness shall almost -universally obtain in the world, as much as iniquity has abounded in it, -this does not appear to have been yet accomplished. - -Again, when the prophet Micah speaks of _the Mountain of the Lord_, -being _established in the top of the mountains, and exalted above the -hills_, and that _people should flow unto it_, Micah iv. 1. though this, -and some other things that he there mentions, may refer to the first -preaching of the gospel, and success thereof; yet what he farther adds, -that _they shall beat their swords into plowshares, and their spears -into pruning-hooks; and nation shall not lift up a sword against nation, -neither shall they learn war any more; but they shall sit every man -under his vine, and under his fig-tree, and none shall make them -afraid_, ver. 3, 4. This prophecy, so far as it may be taken otherwise -than in a spiritual sense, seems to imply a greater degree of peace and -tranquility than the gospel-church has hitherto enjoyed; therefore when -he says, that _this shall be in the last days_, ver. 1. we have reason -to conclude, that he does not mean barely the last, or gospel -dispensation, which commenced on our Saviour’s ascension into heaven, -but the last period thereof, _viz._ that time which we are now -considering. - -As to the account we have hereof in the New Testament, especially in -many places in the book of the Revelation, that speak of _the kingdoms -of the world becoming the kingdoms of our Lord, and of his Christ_, and -of his _taking to himself his great power and reigning_, Rev. xi. 15, -17. and what is spoken concerning the thousand years reign, chap. v. 20. -whatever be the sense hereof, as to some circumstances of glory that -shall attend this administration of the affairs of his kingdom, it -certainly has not yet had its accomplishment, and therefore leads us to -expect that it shall be attended with greater degrees of glory -redounding to himself, which we call the latter-day glory. - -_2dly_, Many privileges will redound to the church hereby; for as Christ -is said to reign on earth, so the saints are represented as reigning -with him, as they say, _Thou hast made us unto our God kings and -priests, and we shall reign on the earth_, Rev. v. 10. and elsewhere, -when the apostle speaks of Christ’s reigning _a thousand years_, adds, -that _they shall reign with him_, Rev. xx. 6. which cannot be taken in -any other sense than for a spiritual reign, agreeable to Christ’s -kingdom, which is not of this world; therefore, - -_3dly_, We have, from hence, sufficient ground to conclude, that when -these prophecies shall have their accomplishment, the interest of Christ -shall be the prevailing interest in the world, which it has never yet -been in all respects, so that godliness shall be as much valued and -esteemed, as it has been decried, and as universally; and it shall be -reckoned as great an honour to be a Christian, as it has, in the most -degenerate age of the church, been matter of reproach. And to this we -may add, that the church shall have a perfect freedom from persecution -in all parts of the world; and a greater glory shall be put on the -ordinances, and more success attend them, than has hitherto been -experienced. In short there shall be, as it were, an universal spread of -religion and holiness to the Lord, throughout the world. - -_4thly_, When this glorious dispensation shall commence, we have -sufficient ground to conclude, that, the Anti-christian powers having -been wholly subdued, the Jews shall be converted. This may be inferred -from the order in which this is foretold, in the book of the Revelation, -in which the fall and utter ruin of Babylon is predicted, in chap. -xviii. And, after this, we read in chap. xix. of the _marriage of the -Lamb being come; and his wife, as having made herself ready_; and others -who are styled _blessed, are called to the marriage-supper_, in ver. 7, -9. This, as an ingenious and learned writer observes[197], seems to be a -prediction of the call of the Jews, and of the saints of the faithful, -namely, the gospel church, who were converted before this time, being -made partakers of the spiritual privileges of Christ’s kingdom, together -with them, and so invited to the _marriage-supper_; accordingly, by the -_Lamb’s wife_, is intended the converted Jews, who are considered as -espoused to him; and inasmuch as _their being ignorant of God’s -righteousness, and going about to establish a righteousness of their -own, and not submitting themselves to the righteousness of God_, Rom. x. -3. occasioned their being rejected; so, when they are converted, and -these new espousals are celebrated, it is particularly observed, that -this righteousness shall be their greatest glory, the robe that they -shall be adorned with; so that when this bride is said to have made -herself ready, it follows, in Rev. xix. 8. _To her was granted, that she -should be arrayed in fine linen, clean and white; for the fine linnen is -the righteousness of the saints_. This prophecy, being placed -immediately before the account of the _thousand years’ reign_, in chap. -xx. gives ground to conclude, that it shall be before it, or an -introduction to it. - -_Object._ I am sensible there are some who question whether those -prophecies, especially such as are found in the Old Testament, that -foretell the conversion of the Jews, had not their full accomplishment -in the beginning of the gospel-state, when many churches were gathered -out of the Jews, and some of the apostles were sent to exercise their -ministry in those parts of the world, where the greatest number of them -resided, upon which account Peter is called the apostle of the Jews; for -_God wrought effectually in him to the apostleship of the circumcision_, -Gal. ii. 8. and he, together with James and John, direct their inspired -epistles to them in particular. - -_Answ._ But to this it may be replied, that there are some scriptures, -in the New Testament, relating to this matter, which do not seem, as -yet, to have been accomplished, but respect this glorious -dispensation, in which there shall be, as it were, an universal -conversion of them in the latter day; particularly what the apostle -says, _If the casting away of them be the reconciling of the world, -what shall the receiving of them be, but life from the dead?_ Rom. xi. -15. And he adds, _I would not, brethren, that ye should be ignorant of -this mystery, that blindness in part is happened to Israel, until the -fulness of the Gentiles be brought in, and then all Israel shall be -saved_, ver. 25, 26. This seems, as yet, not to have been -accomplished; and as for those scriptures, in the Old Testament, that -predict many things in favour of the Jewish nation; though I will not -deny that many of them had their accomplishment, either in their -return from the Babylonish captivity, or in those that were converted -in the beginning of the gospel-dispensation, yet I cannot think that -they all had; for the prophet Hosea seems to foretell some things that -are yet to come, when he speaks of them, as being _many days without a -king, without a prince, without a sacrifice, and without an image, and -without an ephod, and without teraphim_, Hos. iii. 4. which seems to -point at the condition in which they now are; and he adds, in the -following words, _Afterwards the children of Israel shall seek the -Lord their God, and David their king_, to wit, Christ, _and shall fear -the Lord and his goodness in the latter days_; which seems to intend -their conversion, which is yet expected. - -Thus far our faith, as to this matter, may be said to be built on the -foundation of the apostles and prophets: but, if we pretend to determine -the way, and manner in which this shall be done, we must have recourse -to uncertain conjectures, instead of solid arguments. That learned -writer whom I have before mentioned,[198] gives his opinion about it, -which I will not pretend to disprove, though, indeed the ingenuity -thereof is more to be valued than its convincing evidence. He supposes -it shall be somewhat like the conversion of the apostle Paul, by -Christ’s appearing with a glorious light on earth, and then retiring to -heaven again: but the accommodating one particular circumstance of -providence, (in which Christ seems to have another end to answer, -namely, that Paul might be qualified for the apostleship by this -extraordinary sight of him) to this matter, as an argument of the Jews -being converted in such a manner, proves nothing at all; therefore the -best way is to leave this among the secrets which belong not to us to -enquire after.[199] Thus concerning the conversion of the Jews, as what -is expected to go immediately before those glorious times that we are -speaking of. And to this we may add, - -_5thly_, That there shall be a greater spread of the gospel through the -dark parts of the earth; and so that scripture, which was but now -referred to, concerning the _Gentiles coming to the light_ of this -glorious morning, or _the forces of the Gentiles coming_ unto the -church, Isa. lx. 3, 5. shall have a fuller accomplishment than hitherto -it has had; as also another scripture in which the prophet says, that -_the earth shall be full of the knowledge of the Lord, as the waters -cover the sea_, ch. xi. 9. We will not deny but that this had, in part, -an accomplishment, when the gospel was first preached by the apostles; -and, indeed, the prophet intimates, that these things shall come to pass -when _a rod shall come out of the stem of Jesse_, ver. 1. that is, after -Christ’s incarnation, who was of the seed of David, according to the -flesh. Therefore I cannot but think that those words, _In that day_, -which we often meet with in scripture, ver. 10, 11. signify the whole -gospel-dispensation, from the beginning thereof to its consummation, in -Christ’s coming to judgment; and then we may look for some things, which -the prophet here foretells, as what should come to pass in one part -thereof, and other things in another. And as to what respects the -knowledge of Christ being so extensive, as that it is said to _cover the -earth_; or Christ’s being elsewhere said to be a _light to the -Gentiles_, though it denote the first success of the gospel in the -conversion of the Gentiles, it does not argue, that such-like texts -shall not have a farther accomplishment when those other things shall -come to pass, which the prophet mentions in the foregoing verses, under -the metaphor of the _wolf dwelling with the lamb_, &c. and other things, -which relate to a more peaceable state of the church, than it has -hitherto experienced. And it seems sufficiently evident, that, when this -happy time shall come, the interest of Christ shall be the prevailing -interest in the world, and the glory of his kingdom shall be more -eminently displayed, than, at present, it is. In these respects, we are -far from denying the reign of Christ in this lower world, for we think -it plainly contained in scripture; nevertheless, - -(2.) There are several things in their scheme, which we do not think -sufficiently founded in scripture. As, - -_First_, We cannot see sufficient reason to conclude that Christ shall -appear visibly, or, as they call it, _personally_, in his human nature, -on earth, when he is said eminently to reign therein. If they intended -nothing else by Christ’s appearing visibly, or personally, but his -farther evincing his Mediatorial glory, in the effects of his power and -grace, which his church shall experience, as it does now, though in a -less degree; or if they should say, that some greater circumstances of -glory will then attend it, this would not be, in the least, denied: but -more than this we cannot allow of, for the following reasons: - -_1st_, Because the presence of Christ’s human nature, here on earth, -would not contribute so much to the church’s spiritual edification and -happiness, as his presence, by the powerful influence of his Holy -Spirit, would do. This is sufficiently evident; for when he dwelt on -earth, immediately after his incarnation, his ministry was not attended -with that success that might have been expected; which gave him occasion -to complain, as the prophet represents him speaking to this purpose, _I -have laboured in vain, I have spent my strength for nought_, Israel is -_not gathered_; and, upon this, he is, as it were, comforted with the -thought, that, notwithstanding, he should _be glorious in the eyes of -the Lord_, that is, accepted of, and afterwards glorified by him, and -that he _should be given for a light to the Gentiles_, Isa. xlix. 4-6. -that is, that the gospel should be preached to all nations, and that -then greater success should attend it. Now this is owing to Christ’s -presence by his Spirit; therefore, if that be poured forth in a more -plentiful degree on his church it will contribute more to the increase -of its graces, and spiritual comforts, than his presence, in his human -nature, could do without it; and therefore it cannot be argued, that -Christ’s presence, in such a way, is absolutely necessary to the -flourishing state of the church, to that degree, in which it is expected -in the latter day. It is true, the presence of his human nature here on -earth was absolutely necessary, for the impetration of redemption, or -purchasing his people to himself by his death; but his presence in -heaven, appearing as an Advocate for them, and, as the result thereof, -sending down his Spirit, to work all grace in their souls, is, in its -kind, also necessary. This our Saviour intimates to his disciples, -immediately before his ascension into heaven, when he says, _It is -expedient for you that I go away; for if I go not away, the Comforter -will not come_, John xvi. 7. and, if there be some peculiar advantages -redounding to the church, from Christ’s continuance in heaven, as well -as his ascending up into it, it is not reasonable to suppose that the -church’s happiness, as to their spiritual concerns, should arise so much -from his coming from thence into this lower world, as it does from those -continued powerful influences of the Holy Spirit, which are said to -depend upon, and be the consequence of his sitting at the right hand of -God in heaven. - -_2dly_, If he should appear on earth in his human nature, he must either -divest himself of that celestial glory, which he is clothed with -therein, agreeable to the heavenly state; or else his people, with whom -he is supposed to reign, must have such a change made in their nature, -that their bodies must be rendered celestial, and their souls enlarged -in proportion to the heavenly state, otherwise they would not be fit to -converse with him, in an immediate way, by reason of the present frailty -of their nature. Of this we have various instances in scripture: thus -when Moses saw God’s _back-parts_, that is, some extraordinary -emblematical display of his glory, God tells him, _Thou canst not see my -face; for no man can see me and live_; and it follows, that while this -glory passed by him, _God put him in a clift of the rock, and covered -him with his hand_, Exod. xxxiii. 20-23. and assigns this as a reason, -because his face should not be seen. He could not, because of the -imperfection of this present state, behold the extraordinary -emblematical displays of the divine glory, without the frame of nature’s -being broken thereby; on which occasion Augustine says, understanding -the words in this sense, Lord, let me die, that I may see thee.[200] - -Moreover, when Christ appeared to the apostle Paul, at his first -conversion in the glory of his human nature, _he fell to the earth, -trembling and astonished_, Acts ix. 6. as not being able to converse -with him; and afterwards, when the same apostle was caught up into the -_third heaven_, and had a view of the glory thereof, this was greater -than his frail nature could bear, and therefore he says, that _whether -he was in the body, or out of the body, he could not tell_, 2 Cor. xii. -2. And John, the beloved disciple, who conversed familiarly with him, -when in his humbled state, and _leaned on his breast at supper_, John -xxi. 20. when he appeared to him, after his ascension, in a glorious -emblematical way, says, _When I saw him, I fell at his feet, as dead_, -Rev. i. 17. compared with the foregoing verses, and the apostle Paul -says, _Though we have known Christ after the flesh, yet now henceforth -know we him so no more_, 2 Cor. v. 16. that is, whilst we are in this -world, inasmuch as we are incapable of conversing with him in his -glorified human nature. This is also agreeable to what the apostle says, -that _flesh and blood cannot inherit the kingdom of God_, 1 Cor. xv. 50. -that is, man, in this present state, cannot enjoy those privileges which -are reserved for him in heaven, which include in them a conversing with -Christ, in his human nature, as well as with others, that are -inhabitants of heaven. - -_3dly_, If we suppose that Christ will reign personally on earth, it -must be farther enquired; whether they that reign with him, during this -period of time, shall die, or no? If not, that seems contrary to the -fixed laws of nature, and this present state, as mortal, being opposed -to a state of immortality and eternal life; but if they shall die, then -they must necessarily lose one great advantage, which they now enjoy, in -dying, namely, _being with Christ_, Phil. i. 23. for when they die, in -some respect, they must be said to depart from Christ, and, whatever -advantage the presence of the human nature of Christ is of to the -inhabitants of heaven, that they must be supposed to be deprived of, -whilst he is reigning on earth. These, and other things to the same -purpose, are consequences of Christ’s personal reign, in his human -nature, on earth; for which reason we cannot acquiesce in their opinion, -who maintain it. - -_Secondly_, There is another thing, that we cannot approve of, in the -fore-mentioned scheme, relating to Christ’s thousand years’ reign on -earth, when they assert several things concerning the conversion of the -Jews, which seem contrary to the analogy of faith. We have before taken -it for granted that the Jews shall be converted, when this glorious -reign begins, or immediately before it: but there are several things -they add to this, which, we think, they have no ground, from scripture, -to do; we shall mention two. - -(1.) That after the Jews are converted, they shall continue a distinct -body of people, governed by their own laws, as they were before Christ’s -incarnation. But we rather conclude, that they shall be joined to, and -become one body with the Christian church, all marks of distinction -being laid aside, and shall be _grafted into the same olive-tree_, Rom. -xi. 24. that is, into Christ; and certainly the middle wall of -partition, which was taken away by Christ, shall never be set up again. -This seems to be intended by our Saviour’s words, _There shall be one -fold, and one shepherd_, John x. 16. - -(2.) Besides this, there are several other things, which they assert, -concerning the Jews rebuilding the temple, at Jerusalem, and that being -the principal seat of Christ’s reign, where the saints shall reside and -reign with him. As for the temple, that was only designed as a place of -worship, during the dispensation before Christ’s incarnation, and was, -in some respects, a type of his dwelling among us in our nature; and as -for the temple service, as it is now abolished, it shall continue to be -so, till the end of the world; and then, what occasion is there for a -temple to be built? - -And as for Jerusalem’s being rebuilt, or the land of Judea’s being the -principal seat of Christ’s kingdom on earth, we humbly conceive it to be -an ungrounded supposition, or a mistake of the sense of some scriptures -in the Old Testament, which were literally fulfilled in the building of -Jerusalem, after the Babylonish captivity, and have no reference to any -thing now to come. And as for the land of Canaan, though it had a glory -put on it some ages before our Saviour’s incarnation, as being the scene -of many wonderful dispensations of providence, in favour of that people, -while they remained distinct from all other nations in the world; yet we -cannot conclude that it shall be a distinct place of residence for them, -when, being converted, they are joined to the Christian church: and -therefore the land of Canaan will be no more accounted of, than any -other part of the world; and, considering also the smallness of the -place, we cannot think it sufficient to contain the great number of -those, who, together with the Jews, shall be the happy subjects of -Christ’s kingdom. - -_Thirdly_, There is another thing, in which we cannot agree with some -who treat of Christ’s reign on earth, namely, when they suppose that the -saints, who are to reign with him, are to be in a sinless state, little -short of the heavenly. It is true, herein they are much divided in their -sentiments: but some assert, that they shall be free from all the -remainders of corruption; and, indeed, their argument leads them to it, -if we consider the saints as being raised from the dead, and their souls -brought back from heaven, into which, when they first entered, they were -perfectly freed from sin. From hence it will necessarily follow, that -there will be no room for the mortification of sin, striving against it, -or resisting those temptations, which we are now liable to from it: this -we cannot conclude to be a privilege that any have ground to expect, -while in this world; and, indeed, those graces, whereby we subdue our -corruptions, or strive against temptations, are peculiarly adapted to -this present state in opposition to the heavenly. - -Moreover, when they say, as some do, that this reign shall be such, as -that the saints shall be free from all manner of trouble, internal or -external, personal or relative, at least, so long as Satan is bound, -that is, to the end of these thousand years; this seems to be more than -what Christ has given his people ground to expect, who tells them, that, -_in the world, ye shall have_, at least some degree of _tribulation_, -John xvi. 33. and that they must wait for a perfect freedom from it till -they come to heaven. - -_Fourthly_, We cannot think, as some do, (as has been before observed), -that, during this thousand years’ reign, the preaching of the word, and -the administration of the sacraments, shall cease, and all other laws -and ordinances, which Christ has ordained for the gathering and building -up of particular churches, for the bringing in his elect, for the -propagating his name and interest in the world by these methods, shall -all be discontinued, as there will be no occasion for them. This is what -we think altogether ungrounded; for we cannot but suppose, that as soon -as the whole number of the election of grace are brought in, and thereby -the end and design of the preaching the gospel is answered; or when -Christ can say, Here am I, and all that thou hast given me, he will -present them to the Father, and so receive his militant church into a -triumphant state in heaven. And, indeed, it seems a very weak -foundation, on which this part of their scheme depends, when they say, -that those texts which speak of Christ’s _being with_ his ministers _to -the end of the world_, Matt. xxviii. 20. and elsewhere, that, in the -Lord’s supper, his death is to be commemorated _till he come_, 1 Cor. -xi. 26. relate to the coming of Christ in the Millennium, which seems a -very much strained and forced sense thereof. And as for that other -scripture, wherein it is said, that _the New Jerusalem had no temple, -and that it had no need of the sun, nor the moon, for the glory of the -Lord did lighten it, and the Lamb was the light thereof_, Rev. xxi. 23. -this must not he brought to prove that the ordinances of divine worship, -shall cease during this thousand years’ reign, unless they can first -make it appear that the New Jerusalem has reference thereunto; whereas -some think that the Holy Ghost is here describing the heavenly state, -which agrees very well with its connexion with what is mentioned in the -foregoing chapter; and if this be the sense thereof, the glory which the -church shall then arrive to, is such as shall be after the final -judgment, and consequently it is a description of the glorious state of -Christ’s kingdom in heaven, rather than here on earth. - -Thus having considered what we think to be the general design of those -scriptures, which speak of Christ’s reigning in or over the earth, and -of the happy state of the church at that time; and, on the other hand, -endeavoured to prove, that several additional circumstances, which, some -suppose, will attend it, are not sufficiently founded on scripture, and, -in some respects, seem inconsistent with the spirituality of Christ’s -kingdom, and, with the ground we have to expect, that the present mode -of administration, and the laws and ordinances thereof, shall continue -as long as the world endures: we shall now consider the sense they give -of some scriptures, on which the main stress of their argument depends, -together with the inconclusiveness of their way of reasoning from them, -and also in what sense we apprehend those scriptures are to be -understood. - -1. As to what concerns the _first resurrection_, which they found on -that scripture in Rev. xx. 6. _Blessed and holy is he that hath a part -in the first resurrection, on such the second death shall have no power, -but they shall be priests of God, and of Christ, and shall reign with -him a thousand years_: a learned and judicious writer[201] supposes, -that the first resurrection shall be only of the martyrs, and that it is -to be taken in a literal sense, and that this shall open the scene of -Christ’s thousand years’ reign, and that the second resurrection shall -be at the close thereof, in which the whole world shall be raised from -the dead, and then follows the final judgment: but he differs from many -of the ancient and modern Chiliasts, in that he says, he dares not so -much as imagine that Christ shall visibly converse with men on earth; -for his kingdom ever hath been, and shall be, a kingdom, which is of -such a nature, that his throne and kingly residence is in heaven; and -though the deceased martyrs shall re-assume their bodies, and reign, yet -it shall be in heaven; whereas the saints, who shall be then living, and -have not worshipped the beast, nor his image, nor received his mark, -these shall reign on earth; for he supposes, that scripture, that -relates to this matter, to contain a vision of two distinct things, -namely, one respecting those that _were beheaded for the witness of -Jesus_, and these lived and reigned with Christ, but not on earth; the -other respecting those, who, though they had not suffered, had _not -worshipped the beast nor his image_. These also reigned during this -thousand years, not in heaven, but on earth. These are considered, as in -their way to heaven; the other, as received into the heavenly country, -as a peculiar prerogative conferred upon them, as the reward of their -martyrdom; and this first resurrection he supposes to be against no -article of faith, but may be as well defended, in the literal sense -thereof, as the resurrection we read of in Matt. xxvii. 52, 53. in which -it is said, that _the graves were opened, and many bodies of the saints, -which slept, arose, and came out of their graves, after Christ’s -resurrection_; and, with a becoming modesty, he cites Augustin’s words -to this purpose,[202] that if nothing more were intended hereby, but -that the delights of this kingdom were spiritual, the opinion would be -tolerable, and that that father was once of that judgment. Thus he says -as much as can be said in defence of this opinion; and nothing is -wanting to support his argument, but sufficient evidence, that the text -must necessarily be taken in a literal sense. - -But when others proceed much farther, and conclude that Christ shall -appear visibly on earth, and that the design of the first resurrection -is, that they, who shall be raised from the dead, should live here on -earth; this we see far less reason to conclude to be the sense of those -words, and accordingly shall take leave to consider what may be said in -opposition to it. - -Therefore, if they shall be raised, their bodies must either be -corruptible and mortal, or incorruptible and immortal; to suppose that -they shall be raised corruptible and mortal, and consequently liable to -the other infirmities of life, is to suppose their resurrection to be of -the same kind with that of Lazarus, and others that were raised by our -Saviour: but this is so disagreeable to the character of saints, raised -from the dead to reign with Christ, that it is not generally asserted by -those who treat on this subject. Therefore they must be raised -incorruptible and immortal; and, if so, it will follow from hence, that -this world will not be a place fit for their abode; for they shall be -raised with celestial bodies, and so fitted to inhabit the heavenly -mansions; neither will those accommodations, which this earth affords, -the food it produces, or those other conveniences which we enjoy -therein, by the blessing of providence, be agreeable to persons who are -raised up in a state of perfection, as they must be supposed to be, or, -as the apostle styles it, _raised in glory_. And, since they are -appointed to live and converse with men in this lower world, I cannot -see how there can be any conversation between them and others, who -continue to live in this world, not, like them raised from the dead, but -retaining their present mortal frame. If _their vile bodies_, as the -apostle speaks concerning the bodies of the saints, when raised from the -dead, _shall be fashioned like unto Christ’s glorious body_, Phil. iii. -12. how can weak frail creatures intimately converse with them? And if -it be said, that they shall not be raised with such a glory, but that -this shall be deferred till they are translated to heaven, as was true -with respect to our Saviour’s human nature, after his resurrection; -though this be possible, yet it seems not agreeable to the account we -have of the circumstances of glory, with which the saints shall be -raised from the dead. - -But that which seems to make this opinion more improbable, is, that it -is inconsistent with that state of blessedness, into which they have -been once admitted, namely, in their souls, wherein they have been in -the immediate vision and fruition of God; as travellers arrived to their -journey’s end, and wanting nothing to complete their blessedness but -their resurrection; and, now they are supposed to be raised from the -dead; yet their blessedness is diminished, by their being appointed to -live in this lower world, and, as we may say to leave that better -country, in which they have been, to re-assume the character and -condition of pilgrims and sojourners upon earth. - -To this it will be objected, that we may as reasonably suppose, that -these saints shall be raised in circumstances, fit to converse with the -rest of the world, as any that have been raised from the dead have -formerly been. I cannot deny but that this is possible; but yet it does -not seem probable, inasmuch as they shall not be raised from the dead -for the same end and design that others have been, that the power of God -might be illustrated, or some contested truth confirmed by this miracle; -but that some special honour, or privilege, might be conferred on them, -as the reward of their former sufferings: but this is disagreeable to -their being raised in such a state, as that their happiness is thereby -diminished. - -Moreover, what valuable end is answered by this their change of -condition, which might in some measure tend to justify the assertion? -Must they live here, that they might perform an extraordinary ministry, -to promote the edification of their mortal brethren, whom they found -living upon earth? This was not absolutely necessary, for God has -appointed other ways for the edification of his church; and, if he did -not think fit, before, to send down ministers, to preach the gospel, -from heaven, to them, but ordained the common method of preaching it by -others, less qualified for this work, who are subject to like -infirmities with those to whom they preach, why should we suppose such -an alteration in the method of divine providence on this particular -occasion? - -And if we suppose that they shall continue on earth till Christ’s -appearing to judgment, then it must be argued, that they were sent here -not only to be helpers of the faith of others, who live therein, but to -be exposed, in common with them, to a second warfare upon earth; not, -indeed, with flesh and blood, but with those who are represented in the -same chapter, in which the first resurrection, and thousand years’ -reign, are mentioned, as _compassing the camp of the saints about, and -the beloved city_; and therefore they are called back from a triumphant -to a militant state. - -If it be said, that they shall be admitted into heaven before this -battle begins, that can hardly be supposed; for if God send them to be -companions with his mortal saints, in their prosperous state, will he -call them away when the time of their greatest danger approaches, in -which their presence might be of the greatest service to their brethren, -who are left to struggle with these difficulties? Therefore, upon the -whole, we cannot suppose that any shall, in a literal sense, be raised -from the dead, till this glorious, though spiritual reign of Christ -shall be at an end, and the day of judgment draws nigh, which is -agreeable to the general scope of all those scriptures, which speak of -the resurrection and final judgment. - -_Object._ But to this it will be objected, that the scripture elsewhere -intimates, that there shall be two resurrections; for the apostle says, -in 1 Thes. iv. 16. that _the dead in Christ shall rise first_; therefore -why may not this resurrection be understood in the same sense with that -mentioned in Rev. xx. which has been before considered? - -_Answ._ We do not deny but that this resurrection, which the apostle -speaks of, must be taken in a literal sense; but let it be observed, -that he does not here mention any thing of the thousand years’ reign, -but of the day of judgment, when _Christ shall descend from heaven with -a shout, and with the voice of the arch-angel_, with which the glory of -that day shall begin, and then the dead shall be raised, in which the -saints and faithful shall have the pre-eminence; they shall rise first, -that is, before others, mentioned in the following verse, _that are -alive, who shall be caught up with them in the clouds_. And this shall -also be done, before the wicked shall be raised, to the end that, when -Christ appears, _they_, as it is said elsewhere, _may appear with him in -glory_; and that they may bear a part in the solemnity of that day, and -be happy in his presence; when others are raised to shame and -everlasting contempt, and filled with the utmost confusion and distress. - -Moreover, this first resurrection of those that died in Christ, is not -particularly applied to them that suffered martyrdom for him, much less -is there any account of its being a thousand years before the general -resurrection; therefore it may very well be understood of a resurrection -a very short time before it, and consequently gives no countenance to -the opinion, which has been before considered, concerning this -resurrection, as going before the reign of Christ on earth. - -2. There is another scripture brought in defence of another part of -their scheme, taken from the apostle’s words, in Rom. viii. 21-23. where -he speaks of the _creatures’_ present _bondage_, and future deliverance, -and their _waiting for the adoption, to wit, the redemption of their -bodies_, which, they suppose, will have its accomplishment, when this -reign of Christ begins: but I cannot think that the apostle, in that -scripture, intends any thing else, but that the whole creation is liable -at present, to the curse, consequent upon man’s fall; and that the -deliverance he speaks of, shall be at the general resurrection, when the -saints shall be raised immortal and incorruptible, which is what they -now wait and hope for. - -Thus we have considered the sense that is given of some scriptures, by -those who understand the reign of Christ on earth, as attended with -various circumstances, which we cannot readily allow of; and shewed, -that some of those texts, which are usually brought to support that -particular scheme, have reference to the return of the Jews from -captivity,[203] and others, that predict their building of Jerusalem, -and the temple there, Jer. xxix. 5. Isa. xliv. 28. and the setting up -their civil and religious policy, had their accomplishment after their -return from the Babylonish captivity; and that those, which seem to look -farther, and respect some privileges which they shall enjoy in the last -days, will be fulfilled, when they are converted to Christianity, and -partakers of many spiritual privileges, in common with the -gospel-church; therefore I need only mention two scriptures more, which -we understand in a sense very different from what some do, who treat of -Christ’s reign on earth. As, - -_1st_, That in which we have an account of the general conflagration, -which, as was before observed, some few, who give too great scope to -their wit and fancy, beyond all the bounds of modesty, and without -considering those absurdities that will follow from it, have maintained -that it shall be immediately before Christ’s reign on earth begins: the -scripture they bring for that purpose, is that in 2 Pet. iii. 10, 13. in -which the apostle says, that _the heavens shall pass away with a great -noise, and the elements shall melt with fervent heat; the earth also, -and the works that are therein, shall be burnt up. Nevertheless we, -according to his promise, look for new heavens, and a new earth, wherein -dwelleth righteousness_. This scripture, it must be confessed, is hard -to be understood. We are far from thinking, as some do, that it is only -a metaphorical description of some remarkable providences, tending to -the ruin of Christ’s enemies, and the advantage of his people; certainly -the words are to be taken in a literal sense; for the apostle had been -speaking, in the foregoing verses, of the _old world_, which, _being -overflown with water, perished_; which is, without doubt, to be taken in -a literal sense. And now he speaks, as some call it, of a second deluge, -which shall be not by water, but by fire,[204] _in which the heavens and -the earth shall pass away_, or be _dissolved_, that is, changed, as to -the form thereof, though not annihilated. By _the heavens and the -earth_, the learned Mede well understands that part of the frame of -nature, that was subjected to the curse, or that is inhabited by -Christ’s enemies, and includes in it the earth, water, and air, but not -the heavenly bodies, which are not only at a vast distance from it, but -it is little more than a point, if compared to them for magnitude. And -he also (notwithstanding some peculiarities held by him, as before -mentioned, relating to the Millennium) justly observes, that this -conflagration shall not be till the end of the world, and consequently -it shall be immediately before the day of judgment; and, indeed, the -apostle intimates as much, when he speaks of this awful providence, as -_reserved to the day of judgment, and perdition of ungodly men_, in ver. -7. The main difficulty to be accounted for, is, what is meant by these -_new heavens, and a new earth, wherein dwelleth righteousness_, which -are appointed as an habitation for the righteous. Concerning which, if I -may be allowed to give my sense thereof, with that humility and modesty -that the difficulty of the subject calls for, I cannot think that there -is any absurdity, if we suppose, that, by these _new heavens and new -earth_, the apostle means, that the form of them shall be so changed, as -that they shall be an apartment of heaven, in which, together with those -other parts of the frame of nature, which are designed to be the seat of -the blessed, the saints shall dwell and reign with Christ for ever. - -_2dly_, We shall now consider the sense that may be given of that -scripture, in Rev. xx. and more especially what we read therein, -concerning the _first resurrection_, in which the martyrs are said _to -live_, when this thousand years’ reign begins, and the _rest of the dead -not to live, till these thousand years be finished_, in ver. 4, 5. on -which the stress of the whole controversy principally depends. I cannot -but adhere to their opinion, who think that these words are to be taken -in a metaphorical sense; and then they, who were _beheaded for the -witness of Jesus_, viz. the martyrs, shall live when Christ’s spiritual -reign begins, that is, the cause, for which they suffered martyrdom, -shall be revived: this is supposed to have been in a languishing and -dying condition, during the reign of Anti-christ, and towards the close -thereof, to be at the lowest ebb, and, as it were, dead; I say, this -shall be revived, these martyrs shall, as it were, live again, not in -their own persons, but in their successors, who espouse the same cause. -Before this, the enemies of Christ, and his gospel, persecuted and -trampled on his cause, insulted the memory of those that had suffered -for it; but afterwards, when it is said, _Babylon is fallen, is fallen_, -then Christ’s cause revives, and that which was victorious over it dies, -and shall not rise again, or be in any capacity to give disturbance to -the church, till the thousand years are finished, and Satan is loosed -again out of prison, to give life and spirit to it; and then we read of -a new war begun, a fresh battle fought, _the nations deceived, the camp -of the saints compassed about_; and this will continue till Christ shall -come, and put an end to it at the day of judgment, when the devil shall -be _cast into the lake of fire and brimstone_. In this sense some, not -without ground, understand the account which is given of the _slaying_ -and _rising_ of the _witnesses_, Rev. xi. 7, 11. as signifying that the -gospel, which before had been persecuted, and the preaching thereof -prohibited, shall then prevail without restraint. The _witnesses’ -death_, denotes their being silenced; their _rising_ and _standing upon -their feet_, their having liberty again to preach. And therefore why may -we not understand the resurrection, in the chapter we are now -considering, as taken in the same sense? And this agrees very well with -the sense of ver. 6. in which it is said, concerning them, who _have a -part in the first resurrection_, that is, the saints, who live and reign -with Christ, _on such this second death hath no power_, that is, -whatever the enemies of the church may attempt against them, after this -thousand years reign, shall be to no purpose; for they shall not -prevail, their cause shall never die again. Or, if it be applied to -their persons, the meaning is, that they shall not die eternally. -Eternal death is a punishment to be inflicted on their enemies, who -shall _be cast into the lake of fire_, which is expressly called the -_second death_, in ver. 14. But these, as it is said, in Rev. ii. 11. -shall not be _hurt of it_, i. e. not exposed to it; but, as they have -lived with Christ, in a spiritual sense, on earth, so they shall live -with him for ever in heaven. - -We are, in giving this sense of the text, under a kind of necessity to -recede from the literal sense thereof, because we cannot altogether -reconcile that to the analogy of faith. And it will not seem strange to -any, who consider the mystical or allegorical style in which this book -of the Revelation is written, that this text should be understood in the -same sense: However, that this sense may be farther justified, let it be -considered, that it is not disagreeable to what we find in many other -scriptures, that speak of the church’s deliverance from its troubles, -under the metaphor of a _resurrection_; and of the destruction of its -enemies, under the metaphor of _death_. Thus the Babylonish captivity, -and Israel’s deliverance from it, is described, in Ezek. xxxvii. 1-12. -The former by a metaphor taken from a _valley full of dry bones_; the -latter by another taken from their being _raised out of their graves, -living and standing on their feet an exceeding great army_. And, in Ezra -ix. 9. we read of God’s extending mercy to them, who were before -bond-men, and not forsaking them in their bondage, giving them an -opportunity to set up the temple and worship of God; this is called, -_giving them a reviving_; and the prophet, speaking concerning the -captivity, in Lam. iii. 6. says, _He has set me in dark places, as they -that be dead of old_; and the prophet Isaiah speaks concerning their -return from captivity, as a resurrection from the dead, _Thy dead men -shall live, together with my dead body shall they arise; awake, and sing -ye that dwell in the dust_, Isa. xxvi. 19. - -Many other scriptures might be cited, out of the writings of the -prophets, to justify this metaphorical sense of the words, _death_, and -_resurrection_ and also some out of the New Testament, of which I need -only refer to one, which has a particular respect to the subject under -our present consideration, when the apostle says, that the _receiving of -them_, to wit, of the church of the Jews, when converted, shall be as -_life from the dead_, Rom. xi. 15. therefore the scripture gives -countenance to its being called a _resurrection_. - -On the other hand, we might refer to some scriptures that speak of the -ruin of the church’s enemies, under the metaphor of a state of death: -thus, in Isa. xxvi. 14. _They are dead, they shall not live; they are -deceased, they shall not rise; therefore hast thou visited and destroyed -them, and made all their memory to perish_; and, in chap. xiv. he -describes the utter destruction of the Chaldeans, the church’s enemies, -by whom they had been carried captive, in a very beautiful manner, and -carries on the metaphor, taken from persons departed out of this world, -in. ver. 9, 10, 11. and says, in particular, concerning the king of -Babylon, _Thy pomp is brought down to the grave, the noise of thy viols; -the worm is spread under thee, and the worms cover thee_; which -signifies the political death of that empire, and the utter inability -which followed upon this, of their giving disturbance to the church of -God, as they had formerly done. These, and many other scriptures of the -like nature, may, in some measure, justify the sense we have given of -the scripture before mentioned, relating to the death and resurrection -of Christ’s cause, for which his martyrs suffered, and the death of the -Anti-christian cause, which ensued thereupon. - -Thus concerning Christ’s reign on earth, and what may be probably -supposed to be the sense of those scriptures that are brought in defence -thereof. We have not entered into the particular consideration of what -is said concerning the time, or the number of years, which this glorious -dispensation shall continue. We read, indeed, of Christ’s _reigning a -thousand years_, by which we are not to understand the eternal exercise -of his government; for it is said not only to be _on earth_, but this -period is also considered, as what shall have an end: which that -excellent Father, whom I before mentioned, did not duly consider, when -he reckoned this as a probable sense of this thousand years, and -produces that scripture to justify his sense of the words, in which it -is said, that _God has remembered his covenant for ever, the word which -he commanded to a thousand generations_, Psal. cv. 8. by which we are to -understand, that God will establish his covenant with his people, and -make good the promises thereof throughout all the ages of eternity. -This, indeed, sufficiently proves that a thousand years might be taken -for eternity, agreeably to the sense of scripture; but it is plain, from -the context, that it is not to be so taken here, in Rev. xx. - -As for the other sense he gives of this _thousand years_,[205] namely, -that they might be understood as containing a great but indeterminate -number of years, in the latter part of the last thousand which the world -shall continue, so that, by a figurative way of speaking, a part of a -thousand years may be called a thousand years;[206] this I will not -pretend to argue against, nor to say that those divines are in the -wrong, who suppose that a thousand years is put for a great number of -years, and that it does not belong to us to say how many; I say, whether -we are to acquiesce in this, or in the literal sense of the words, I -will not determine; only we must conclude, as we have scripture ground -for it, that they shall end a little before Christ’s coming to judgment; -during which short interval it is said, Satan _will be loosed a little -season_, and make some fresh efforts against the church, till he, and -those that are spirited and excited by him, to give disturbance to it, -perish in the attempt, and are cast into the lake of fire and brimstone. -This is all that I shall say concerning the time appointed for this -glorious reign, our principal design being to speak concerning the -advantages that the church shall enjoy under it. - -We have endeavoured to avoid two extremes, namely, that of those who do -not put a just difference between it and the heavenly state; as also -another extreme, which we have not yet mentioned, which several modern -writers have given into, who suppose, that this thousand years’ reign is -long since past, and that the binding of Satan therein consisted only in -some degrees of restraint laid on him, and that the reign itself -contained in it only some advantages, comparatively small, that the -church enjoyed at that time, and that the thousand years’ reign began in -Constantine’s time, when the empire became Christian, about the year of -our Lord 300, and that they ended about the year 1300, when the church -met with some new difficulties from the eastern parts of the world, -which they suppose to be intended by Gog and Magog.[207] But we cannot -see sufficient reason to adhere to this opinion, because the state of -the church, when Satan is said to be bound a thousand years, is -represented as attended with a greater degree of spiritual glory, -holiness, purity of doctrine, and many other blessings attending the -preaching the gospel, than we are given to understand by any history -that it has yet enjoyed. - -As to what concerns the general method, in which we have insisted on -this subject, I hope we have not maintained any thing that is derogatory -to the glory of Christ’s kingdom, nor what has a tendency to detract -from the real advantage of the saints. Do they, on the other side of the -question, speak of his reigning? so do we. They, indeed, consider him as -reigning in his human nature, and conversing therein with his saints; -which opinion we cannot give into, for reasons before mentioned: but it -is not inconsistent with the glory of Christ to assert, as we have done, -that he shall reign spiritually; and the consequence hereof shall be, -not the external pomp and grandeur of his subjects, but their being -adorned with purity and universal holiness, and enjoying as much peace, -as they have reason to expect in any condition short of heaven. -Moreover, we have not advanced any thing that has a tendency to detract -from the spiritual blessings and advantages of Christ’s kingdom, which -the saints shall enjoy in this happy period of time. If, notwithstanding -all this, it be said, that there are some advantages which the contrary -scheme of doctrine supposes that the saints shall enjoy on earth, beyond -what we think they have ground to expect from scripture; nevertheless, -their not enjoying them here will be fully compensated with a greater -degree of glory, which they shall have when they reign with Christ in -heaven; which leads us to consider, - -The eternity of Christ’s mediatorial kingdom; concerning which it is -said, _He shall reign over the house of Jacob for ever, and of his -kingdom there shall be no end_, Luke i. 33. As he is described, by the -apostle, as a _Priest for ever_, Heb. v. 6. and as _ever living to make -intercession for those that come unto God by him_, chap. vii. 25. so he -shall exercise his kingly office for ever; not according to the present -method of the administration thereof, but in a way adapted to that -glorified state, in which his subjects shall be, in another world. - -There is, indeed, a scripture that seems to assert the contrary, which -the Socinians give a very perverse sense of, as though it were -inconsistent with his proper deity; and accordingly they suppose, that, -as he was constituted a divine Person, or had the honour of a God, or -king, conferred on him, when he ascended into heaven, as the reward of -the faithful discharge of his ministry on earth; so this was designed to -continue no longer than to the end of the world, when he is to be set on -a level with other inhabitants of heaven, and _be subject to the -Father_, when _God shall be all in all_. This they suppose to be the -meaning of the Apostle’s words, in 1 Cor. xv. 24, 25, 28. _Then cometh -the end, when he shall have delivered up the kingdom to God, even the -Father; when he shall have put down all rule, and all authority and -power, for he must reign till he hath put all enemies under his feet; -and when all things shall be subdued unto him, then shall the Son also -himself be subject unto him, that put all things under him, that God may -be all in all_. It must be acknowledged, that this is one of those -things, in Paul’s epistles, that are hard to be understood; but I humbly -conceive that we may give a sense of it, very remote from that but now -mentioned, which is subversive of his Godhead, and of the eternity of -his kingdom. Therefore, for the understanding thereof, let it be -considered, - -(1.) That when the apostle speaks of the _end coming when he shall -deliver up the kingdom to the Father_; by the kingdom we may, without -the least strain on the sense of the text, understand his material -kingdom, or the subjects of his kingdom, which is very agreeable to that -sense of the word, both in scripture and in common modes of speaking; as -when we call the inhabitants of a city, the city; so we call the -subjects of a kingdom, the kingdom: taking the words in this sense, we -must suppose, that the subjects of Christ’s kingdom are his trust and -charge, and that he is to deliver them up to the Father at last, as -persons whom he has governed in such a way, as that the great ends of -his exercising his kingly office, have been fully answered, as to what -concerns his government in this lower world. This is no improbable sense -of Christ’s delivering up the kingdom to the Father. - -But it may also be taken in another sense, to wit, for the form of -Christ’s kingdom, or the present mode of government, exercised towards -those who are in an imperfect state: this shall _be delivered up_, that -is, he shall cease to govern his people in such a way as he now does; -but it doth not follow, from hence, that he shall not continue to govern -them, in a way adapted to the heavenly state. - -And when it is said, that _he shall put down all rule and all authority -and power_, the meaning is, that all civil and ecclesiastical -government, as it is now exercised in the world, or the church, shall be -put down, as useless, or disagreeable to the heavenly state, but it does -not follow, from hence, that he shall lay aside his own authority and -power. - -(2.) When it is said, in ver. 25. that _he must reign till he hath put -all enemies under his feet_, it does not imply that he shall not reign -afterwards, but that he shall not cease to reign till then, which is the -sense of that parallel scripture, in which it is said, _Sit thou at my -right-hand, until I make thine enemies thy footstool_, Psal. cx. 1. -which does not denote that he shall, after his enemies are made his -footstool, sit no longer at God’s right hand, as advanced there to the -highest honour. It is very evident, from several scriptures, as well as -our common mode of speaking, that the word _Until_ does not always -signify the cessation of what is said to be done before, but only the -continuance thereof till that time, as well as afterwards: thus it is -said, _Our eyes wait upon the Lord our God, until that he have mercy -upon us_, Psal. cxxiii. 2. by which we are not to understand, that, when -God extends mercy, the eyes of his people cease to wait upon him, but we -will not leave off waiting upon him, until we have received the mercies -we hope for; and, after that, we will continue to wait for those mercies -that we shall farther stand in need of; and elsewhere Job says, _Until I -die, I will not remove mine integrity from me; mine heart shall not -reproach me, as long as I live_, Job xxvii. 5-7. This does not imply -that he would retain his integrity no longer than he lived. If the word -_Until_ be frequently used in this sense, then there is no ground to -suppose, that when it is said _Christ shall reign until he has put all -his enemies under his feet_, that it denotes that he shall not reign to -eternity, nor any longer than till all things be subdued unto him: but, -indeed, it rather argues, that he shall reign for ever, than that he -shall cease to reign; for when all enemies are removed out of the way, -and his right to govern is no longer contested by them, shall he then -cease to exercise that sovereign dominion which he has over all things? - -(3.) Since the main difficulty, and the greatest stress of the argument -brought against the eternity of Christ’s kingdom, is what the apostle -farther adds, in ver. 28. of this chapter, that _when all things shall -be subdued unto him, then shall the Son also himself be subject unto -him, that God may be all in all_. It is said, indeed, that the Son shall -be subject to the Father, _viz._ as man; but can any one suppose that -the Son is not now subject to the Father? And when it is farther added, -God shall be all in all, is it to be supposed that he is not now so? If -this be far from being the true meaning of these words, then the sense -they give thereof is not just, but we are to understand them thus, that -in the end, when all the ends of Christ’s administering his mediatorial -government in this lower world are answered, and the present form or -method of administration shall cease, then it shall appear, that the -whole plan thereof had the most direct tendency to promote the Father’s -glory, or to answer those most valuable ends for which this mediatorial -kingdom was erected; and, by this means, it will more eminently appear, -than ever it has done before, that this work is from God, and worthy of -him. If the Son’s kingdom had not been subjected, or subservient to the -Father’s glory, the subjects thereof would not have been delivered up, -or presented to the Father, as the Mediator’s trust and charge committed -to him; and, if God had not been all in all, or the administration of -Christ’s kingdom had not been the effect of divine power, in all the -branches thereof, it would not have had so glorious and successful an -issue, as it will appear to have in the great day. This I take to be the -plain sense of this scripture, which cannot reasonably be denied, if we -consider that it is very agreeable to our common mode of speaking, to -say, that a thing is, when it appears to be what it is, which may be -thus illustrated: Suppose a king has gained a victory over his enemies, -or quelled some civil broils, or tumults, in his kingdom, he may say, -upon that occasion, Now I am king; that is, I appear to be so, or my -establishment in the kingdom seems less precarious. We have an instance -of the like mode of speaking in scripture, when David says upon the -occasion of bringing the affairs of his kingdom to a settled state, -after Absalom’s rebellion, _Do I not know that I am this day king over -Israel?_ 2 Sam. xix. 22. that is, I appear to be so, since that, which -tended to unhinge, or give disturbance to my government, is removed out -of the way. - -Moreover, that things are said to be, when they appear to be, is -agreeable to that mode of speaking used by the Israelites, when, upon -their receiving the fullest conviction that the Lord was God, pursuant -to Elijah’s prayer, by an extraordinary display of his glory, in working -a miracle to confute their idolatry, they fell on their faces, and said, -_The Lord he is God_; that is, he now appears to be so, by those -extraordinary effects of his power, which we have beheld. If therefore -this be no uncommon mode of speaking, why may we not apply it to that -text which we are now endeavouring to explain? and so conclude, that the -sense but now given of the Son’s being subject to the Father, and God’s -being all in all, contains in it nothing absurd, or contrary to the -scripture way of speaking, and consequently the eternity of Christ’s -kingdom is not overthrown thereby; and therefore we must conclude, that -as his kingly government is now exercised in a way agreeable to the -present condition of his church, so it shall be exercised in a glorious -manner, suited to the heavenly state, when all his saints and subjects -shall be brought there. - -Thus we have considered Christ, as executing his offices of Prophet, -Priest, and King; we now proceed to speak concerning the twofold state -in which they have been, are, or shall be executed by him; and first -concerning his state of humiliation. - -Footnote 191: - - _See Quest. LXII, LXIII._ - -Footnote 192: - - _See Quest. LXXVIII._ - -Footnote 193: - - _See Page 257._ - -Footnote 194: - - _Vid. Burnet. Tellur. Theor. Lib._ iv. - -Footnote 195: - - _Justin Martyr seems to speak of it not only as his own opinion, but - as that which was generally held by the orthodox in his day, joins the - belief hereof with that of the resurrection of the dead, and supposes - it to be founded on the writings of some of the prophets. Vid. Justin - Martyr Dialog. cum. Tryph. Jud. page 307._ Εγω δε, και ει τινες εισιν - ορθογνουμονες κατα παντα Χρισιανοι, και σαρκος ανας ασιν γενησεθαι - επισαμεθα, και χιλια ελη εν Ιερουσαλημ οικοδομηθειση και κοσμηθειση - και πλατυνθειση, οι προθηται Ιεζεχιηλ, και Ησαιας, και οι αλλοι - ομολογουσιν. _And Irenæus_ [_Vid. advers. Hær. Lib. V. cap. 33._] _not - only gives into this opinion, but intimates, that it was brought into - the church before his time, by one Papias, cotemporary with Polycarp, - and that he recieved it from those who had it imparted to them by the - apostle John: But Eusebius, [Vid. Euseb. Hist. Eccles. Lib. III. cap. - 33._] _though he speaks concerning this Papias, as one who was - intimate with Polycarp, notwithstanding represents him as a very weak - man; and therefore there is little credit to be given to his account - of this matter, as agreeable to the apostle’s sentiments or writings; - and Irenæus himself, in the place before mentioned, cites a passage - out of the same author, which, he pretends, he received from those - that had it from the apostle John, concerning a certain time, in which - there shall be vines, which shall produce ten thousand branches, and - each of these as many smaller branches; and each of these smaller - branches have ten thousand twigs, and every twig shall bear ten - thousand clusters of grapes, and every cluster ten thousand grapes; - which shews that the man was ready to swallow any fable he heard; and, - if it was told him so, to father it upon the apostle, which discovers - how little credit was to be given to what he says concerning this - opinion, especially as he explains it, as transmitted to the church by - the apostle John. And Tertullian is also mentioned, as giving some - occasional hints, which shew that he was of this opinion. And - Lactantius, who, in his Ciceronian style, describes the happy - condition that the church shall be in, (without having much regard to - those spiritual privileges that it shall enjoy, in which sense the - predictions of the prophets, concerning it, are principally to be - understood) takes his plan more especially from some things that are - said concerning it, in the Sybilline oracles. Vid. Lanctant. de vita - beat. Lib. VII. cap. 24. & Epitom. cap. 11._ - -Footnote 196: - - _Vid. Aug. de Civ. Dei. Lib. XX. cap. 7._ - -Footnote 197: - - _Vid. Mede Commet. min. in Apocal. cap. xix. and Dr. More, and others, - who are of the same opinion as to this matter._ - -Footnote 198: - - _See Mede’s Works, Book IV. Epist. 17. Page 938-940._ - -Footnote 199: - - _As for the story that Mede relates, to give countenance to this - opinion, concerning Christ’s appearing, in a glorious manner, upon the - Jews demanding such an extraordinary event, (after a public - disputation, held three days, between Gregentius, an Arabian Bishop, - and Herbanus, a Jew, a multitude of spectators being present, both - Jews and Christians) and signifying that he was the same Person that - their fathers had crucified; and their being first struck blind, as - Paul was, and then, like him, converted and baptized, there are - several things, in this account, that seem fabulous and incredible; - though it is not improbable that there was a disputation held between - Gregentius and the Jews, about the truth of the Christian religion, - about the year of our Lord 470; or, as others suppose, 570: yet it is - much to be questioned, whether the account we have of it be not - spurious, written, by one who calls himself by that name, in Greek, - about three or four hundred years since; and especially, because so - extraordinary a miracle, wrought in an age when miracles had, for so - considerable a time, ceased, is not taken notice of by other writers, - of more reputation in the age in which it is said to be wrought, - especially since it would have been one of the most extraordinary - proofs of the Christian religion that have been given since our - Saviour’s time. And it is very strange, that, as the result hereof, - five millions and a half of the Jews should be converted at once, by - this miracle, and yet this thing be passed over in silence by other - writers; and it is very much to be questioned, whether there were such - a multitude of Jews gathered together in one kingdom, and, indeed, - whether that kingdom consisted of such a number of people; and, if - there were so many Jews, we must suppose that there was an equal - number of Christians present; but that so many should be present at - one disputation, seems incredible to a very great degree. Vid. Gregen. - disputat. cum Herban. fol. 192, & 200. & Cave. Hist. lit. Tom. I. page - 363._ - -Footnote 200: - - _Moriar ut videam._ - -Footnote 201: - - _Vid. Mede de Resurrec. prim. Lib. III. Page 710, 749, 750._ - -Footnote 202: - - _Vid. Aug. de civ. Dei, Lib._ xx. _cap. 7._ - -Footnote 203: - - _See_ Ezek. xxxvii. 21. _and_ Jer. xxxvii. 7-13. _& alibi passim_. - -Footnote 204: - - _So Irenæus styles it, Adv. Hær. Lib. V. cap. 29._ Diluvium - superveniet Ignis. - -Footnote 205: - - _Vid. Aug. de Civ. Dei. Lib. XX. cap. 7._ - -Footnote 206: - - _This is very agreeable to the scripture-mode of speaking; nothing is - more common than for the cardinal number to be put for the ordinal; - and so the meaning is, that this reign shall continue to the - thousandth year, or till the last 1000 years of the world shall have - an end, what part soever of his 1000 years it began in. Thus God tells - Abraham, in Gen._ xv. _13. that_ his seed shall be a stranger in a - land that is not theirs, _to wit, Egypt, and shall_ serve them, and - they shall afflict them 400 years; _whereas it is certain that his - seed were not above 215 years in Egypt, and they were not slaves, or - afflicted there 100 years; therefore the meaning is,_ q. d. _that they - shall afflict them till 400 years are expired, from this time._ - -Footnote 207: - - _See Napier on the Revelation, prop. 33, 34. page 61, 62._ - - - - - Quest. XLVI., XLVII., XLVIII. - - - QUEST. XLVI. _What was the estate of Christ’s humiliation?_ - - ANSW. The estate of Christ’s humiliation was that low condition, - wherein he, for our sakes, emptying himself of his glory, took upon - him the form of a servant, in his conception and birth, life, death, - and, after his death, until his resurrection. - - QUEST. XLVII. _How did Christ humble himself in his conception and - birth?_ - - ANSW. Christ humbleth himself in his conception, in that, being from - all eternity, the Son of God, in the bosom of the Father, he was - pleased, in the fulness of time, to become the Son of man, made of a - woman of low estate, and to be born of her; with divers - circumstances of more than ordinary abasement. - - QUEST. XLVIII. _How did Christ humble himself in his life?_ - - ANSW. Christ humbled himself in his life by subjecting himself to - the law, which he perfectly fulfilled, and by conflicting with the - indignities of the world, temptations of Satan, and infirmities in - his flesh; whether common to the nature of man, or particularly - accompanying that his low condition. - -In considering Christ’s low and humble state, while he was in this -world, we may observe, that this is styled his _emptying himself of his -glory_, when _he took on him the form of a servant_: thus the apostle -expresses it, in Phil. ii. 7. for the words,[208] which we render, _he -made himself of no reputation_, are to be so understood. Now, since his -incarnation is so expressed, we must, before we proceed any farther on -this subject, enquire, how this was inconsistent with his Godhead? and, -whether he might be said, in taking our nature, to empty or humble -himself? and also, whether his incarnation may, properly speaking, be -called a part of his humiliation? - -There is a sense in which he may be said to humble himself in his divine -nature; as, when we read of _God’s humbling himself, to behold the -things that are in heaven and in the earth_, Psal. cxiii. 6. This is so -far from being a dishonour to him, that it is expressive of his glory, -as it argues, that there is an infinite distance between him and the -creature. In this sense, the second Person of the Godhead might be said -to humble himself, in assuming the human nature, and thereby, as it -were, casting a veil over his glory. This is such a sense of Christ’s -humiliation, as denotes infinite condescension, but no diminution, or -loss of divine glory; neither can this be styled his emptying himself of -glory, or humbling himself, in that sense in which the apostle expresses -it, as above mentioned. It cannot be denied, but that Christ’s -incarnation was the highest instance of condescension; and, if nothing -more be intended than this, when persons speak of Christ’s humbling -himself in his incarnation, or taking our nature into union with his -divine, we are far from denying it. - -But we are not now speaking of Christ’s humbling himself in a relative -sense, as God, but his being in a state of humiliation, as God-man -Mediator; in which sense, the act of incarnation, or taking the human -nature into union with his divine Person, cannot, properly speaking, be -styled a branch of his mediatorial humiliation; for that which tends to -constitute the Person of the Mediator, cannot be said to belong -antecedently to him as Mediator. For the understanding of which, we may -observe, - -1. That the Person of Christ is to be considered in two different -respects, _viz._ as God, or as Mediator; in the former sense, he was, -from eternity, a divine Person, and would have been so, if he had not -been Mediator: but when we speak of his Person, as Mediator, we always -consider him as God-man.[209] - -2. Every mediatorial act,[210] according to the most proper and literal -sense thereof, supposes the constitution of his Person, as God-man -Mediator, and consequently it supposes him to be incarnate. This is -evident, because what he did here on earth was performed by him, in -obedience to, and as having received a commission from, the Father; -which could not be performed any otherwise than in his human nature. - -3. Christ could not be said to assume the human nature into union with -his divine Person, as God-man, for that implies a contradiction in -terms; nor could it be said, that, before this, he performed any act of -obedience to the law, for that supposes the human nature to be assumed, -and therefore is consequent to his incarnation. - -4. For our farther understanding this matter, we may distinguish between -the act of incarnation, or taking the human nature into union with his -divine Person; and the state in which he was, after this. The former was -an instance of divine condescension; the latter, in the most proper -sense, was a branch of his mediatorial humiliation. And this leads us to -consider the various instances in which Christ is said to have humbled -himself, in some following answers, namely, in his birth, life, death, -and after his death. - -I. Christ humbled himself in his birth; and that, - -1. In that he submitted to be in a state of infancy, in common with all, -who come into the world. This is the most unactive state of life, in -which we are under a natural incapacity of enjoying, or conversing with -God, or being of any other use, than objectively, to men, inasmuch as -the new-born infant is destitute, at least, of the regular exercise of -thought; and is also exposed to various evils, that attend its infantile -state; sensible of a great deal of pain and uneasiness, which renders it -the object of compassion; and knows not what is the secret cause -thereof, nor how to seek redress. This stage of life our Saviour passed -through, and thereby discovered a great degree of humiliation. - -We have no reason to think, with the Papists[211], that, during his -infancy, he had the perfect exercise of his reasoning powers, as though -he had been in a state of manhood, as supposing that the contrary would -have been a dishonour to him. For, if it were in no wise unbecoming the -divine nature to continue its union with his body, when separate from -his soul, and therefore in a state of the greatest inactivity, it could -be no dishonour for it to be united to his human nature, though we -suppose it to have been, during his infancy, in that state, in which -other infants are, as having the powers and faculties of the soul not -deduced into act, as they afterwards are; therefore we can reckon this -no other than a groundless and unnecessary conjecture, and cannot but -admire this instance of his humiliation, while he was an infant. And, -indeed, since he came to redeem infants, as well as others, it was -becoming the wisdom and goodness of God, that he should be like them, in -most other respects, except in their being born guilty of Adam’s sin. If -his passing through the other ages of life was designed for our -advantage, as he was therein like unto us, and as the apostle says, able -to sympathize with us, in the various miseries that attend them; so this -affords the like argument for that peculiar compassion, which he has for -infants, under those evils that they are liable to. - -What we have here asserted, against those who think it a dishonour to -him, to suppose, that he was liable to any imperfection, as to -knowledge, during his infancy, is not to be reckoned a groundless -conjecture, without sufficient reason to support it; since it is -expressly said, in scripture, in Luke ii. 52. that he _increased in -wisdom_ as well as _stature_; therefore we suppose, that Christ’s -humiliation began in those natural infirmities, which he was liable to, -that are inseparable from a state of infancy. - -2. Another branch of Christ’s humiliation, respecting his birth, was, -that he should be born of a woman of very low degree in the world, -rather than of one, whose circumstances and character therein were -superior to those of all others, and called for an equal degree of -respect from them. The blessed virgin was, indeed in a spiritual sense, -honoured and respected above all women, as the salutation given her, by -the angel, imports, _Hail thou that art highly favoured, the Lord is -with thee; Blessed art thou among women_, Luke i. 28. notwithstanding, -it is plain she was far from being honourable in the opinion of the -world. It is true, she was, of the seed of David, which was a princely -line: But the sceptre was now departed from it; therefore, when our -Saviour is said to have _the throne of his father David_, chap. i. 32. -given him by God, it is certain he had it not from his parents, in a -political sense. It is called, indeed, the throne of David, as referring -to that promise made to David, 2 Sam. vii. 12-16. that one should -descend from him whom God would _set on his throne, whose kingdom he -would establish for ever_. What relates to the establishment of David’s -kingdom, and the eternity of it, certainly looks farther than the reign -of Solomon, or the succession of kings, who were of that line; so that -David’s kingdom continuing for ever, denotes the perpetuity thereof, in -Christ’s being set, in a spiritual sense, on his throne, which seems to -be the meaning of the angel’s words, _He shall sit on the throne of his -father David_. He had not, indeed, a right to David’s crown by natural -descent from him, for that seems contrary to what was foretold of him; -for though it is said, that _a rod shall come of the stem of Jesse, and -a branch shall grow out of his roots_; Isa. xi. 1. which plainly refers -to our Saviour, as being of the seed of David; yet it is as plainly -intimated, that he was not to inherit the crown of David, in a political -sense, by right of natural descent from him, inasmuch as it is said, _He -shall grow up before him as a tender plant, and as a root out of a dry -ground_, chap. liii. 2. - -To this we may add; that his mother’s condition in the world appears to -have been very low, in that she was treated with an uncommon degree of -neglect, as it is particularly remarked, Luke ii. 7. designing to set -forth our Saviour’s humiliation in his birth, that _she brought forth -her first-born Son, and wrapt him in swaddling clothes, and laid him in -a manger, because there was no room for them in the inn_. No room, -because his mother was poor, and therefore was treated in such a manner; -better accommodations were reserved for others, who, at that time, in -which there was great resort to Bethlehem, were better able to satisfy -the mercenary demands of those, at whose house they lodged. - -As for Joseph his reputed father, he was not one of the great men of -this world, but lived by his industry, his occupation being that of _a -carpenter_, Mat. xiii. 55. This was sometimes objected against our -Saviour by his enemies, who did not consider, that the mean condition of -his parents was a part of that state of humiliation, which he was to -pass through, in discharging the work for which he came into the world, -and plainly discovered, that he cast the utmost contempt on all the -external pomp and grandeur thereof, and thought no honours worthy of his -receiving, but such as were of a spiritual nature. - -3. There is another circumstance of humiliation, taken from the places -of our Saviour’s birth and residence. He was born in Bethlehem, a city, -which though once esteemed honourable when David dwelt there: yet, at -this time, it was reckoned, by the Jews, not as one of the principal -cities of Judah. The prophet Micah styles it, _Little among the -thousands of Judah_, Micah v. 2. But as for the place of his abode, -Nazareth, that was despised, even to a proverb; so that the Jews -reckoned, that nothing good or great could come from thence. Thus -Nathaniel speaks their common sense, when he says, _Can there any good -thing come out of Nazareth?_ John i. 46. And this was afterwards -improved against him, as an argument that he was no prophet; when the -Jews say, not concerning this place alone, but the whole country, in -which it was, to wit, Galilee, _Out of it ariseth no prophet_, chap. -vii. 51. And this, is expressly intimated, as a design of providence, -that it should be a part of his humiliation, as it is said, _He dwelt in -a city called Nazareth, that it might be fulfilled, which was spoken by -the prophets, He shall be called a Nazarene_, Matt. ii. 23. by which we -are not to understand, that any of the prophets foretold this in express -words, as having particular reference to the place where he lived: But -the meaning is, that as the prophets, with one consent, spake of him, as -being in a most low and humble state, so this was a particular instance -hereof; and, in that respect, what was spoken by them, concerning his -state of humiliation, in various instances, as fulfilled in this[212]. - -II. Christ’s state of humiliation appeared throughout his whole life, -and that in several instances. - -1. In his subjecting himself to the law; and accordingly he was under an -obligation to yield obedience to God in every thing that was required of -him, during the whole course of his life. This, indeed, was the -necessary result of his incarnation; so that he no sooner became man, -but he was under a law, which no creature is, or can be, exempted from. -Nevertheless, it was so far founded on his own consent, as he consented -to be incarnate, which was certainly an instance of infinite -condescension; and his being, in pursuance thereof, actually made under -the law, was a branch of his mediatorial humiliation. - -_1st_, He was made under the law, that is, he was obliged to obey the -precepts thereof; and that not only of the moral law, which, as to some -of its precepts, the best of creatures are under a natural obligation to -yield obedience to; but, besides this, there were several positive laws, -which he submitted to yield obedience to, in common with these he came -to redeem, which obligation he perfectly fulfilled, as it is observed in -what he says to John the Baptist, _Thus it becometh us to fulfil all -righteousness_, Mat. iii. 15. _q. d._ it becometh me, in common with all -mankind, to yield perfect obedience to the law; and elsewhere he speaks -of himself, as coming into the world _to fulfil the law_, chap. v. 17. -And we may observe, that it was not one single act, but a course of -obedience, that he performed, during his whole life, as it is said, in -this answer, he perfectly fulfilled the law, which is agreeable to that -sinless perfection, which is ascribed to him in scripture. - -_2dly_, He was made under the law, that is, he was subject to the curse -thereof, that was due to us for sin; which is called, by divines, the -maledictory part of it; as it is said, _Christ hath redeemed us from the -curse of the law, being made a curse for us_, Gal. iii. 13. As he obeyed -what the law enjoined, so he suffered what it threatened, as a -punishment due to us for sin. - -2. Our Saviour conflicted with the indignities of the world. When he was -an infant, _Herod sought his life_; and, had not his parents been warned -by God, to flee into another country, he had been slain, as well as the -children that were barbarously murdered in Bethlehem, Mat. ii. 13. But -he was most persecuted, and met with the greatest indignities, after he -appeared publickly in the world; for before that time, till he was about -thirty years of age, it might be reckoned a part of his humiliation, -that he was not much known therein, and was, at least, a considerable -part of that time dependent on, and subject to his parents. It is true, -he did not then meet with much opposition from the Jews, while they were -in expectation that he would appear as an earthly monarch, and deliver -them from the Roman yoke: But when their expectation hereof was -frustrated, and they saw nothing in him but what was agreeable to his -state of humiliation, they were offended; and, from that time, the -greatest injuries and indignities were offered to him, as will appear, -if we consider, - -(1.) That they did not own his glory as the Son of God, nor see and -adore his deity, that was united to the human nature, when, being made -flesh, he dwelt among us; and therefore it is observed, that though _the -world was made by him, the world knew him not_, John i. 10. or, as the -apostle says, concerning him, (for so the words may be rendered) _Whom -none of the princes of this world knew_, 1 Cor. ii. 8. they knew, or -owned him not to be the Lord of glory; and, as they knew him not, so -they desired not to know him; therefore the prophet says, _We hid, as it -were our faces from him_, Isa. liii. 3. - -(2.) They questioned his mission, denied him to be the Christ, though -this truth had been confirmed by so many incontestable miracles: This is -that unbelief which the Jews are so often charged with. Thus when they -come to him, and tell him, _How long dost thou make us to doubt? tell us -plainly, whether thou be the Christ or no?_ To which he replies, _I told -you, and ye believed not_, and appeals to _the works which he did in his -Father’s name_, John x. 24-26. which one would think were a sufficient -evidence hereof: But yet they were obstinate and hardened in unbelief; -and not only so, but, - -(3.) They reproached him, as though he wrought miracles by the power of -the devil, which was the most malicious and groundless slander that -could be invented, as though Satan’s kingdom had been divided against -itself, or he would empower a person to work miracles, as a means to -promote the interest of God, and thereby to weaken his own, as our -Saviour justly replies to that charge, Mat. xii. 24-26. And, indeed, -they knew, in their own consciences, that this was a false accusation, -and hereby sinned against the greatest light, and fullest conviction; -which occasioned him to denounce that terrible and awful threatning -against them, that this _sin should never be forgiven them, neither in -this world, nor in the world to come_. - -(4.) They reproached him as to his moral character, for no other reason, -but because he conversed, in a free and friendly manner, with his -people, and went about doing them good. If he, at any time, accepted of -the least common instances of kindness, or conversed with sinful men, -with a design to promote their spiritual advantage, they revile him for -it: Thus he says, _The Son of man came eating and drinking, and they -say, Behold a man gluttonous, and a wine-bibber, a friend of publicans, -and sinners_, chap. xi. 19. - -(5.) It was a matter of common discourse amongst them, that he was a -deceiver of the people, though the evidence of truth shone like a -sun-beam in every thing that he said and did; Thus it is said _There -were much murmuring among the people concerning him; for some said, He -is a good man, others said, Nay; but he deceiveth the people_, John vii. -12. - -(6.) Sometimes they were uneasy at his presence, and desirous to be rid -of him, and his ministry. Thus the Gergesenes, because they had suffered -a little damage in the loss of their swine, unanimously _besought him to -depart out of their coasts_, Matt. viii. 34. Thus they knew not their -own privilege, but were weary of him, who was a public and universal -blessing to the world. - -(7.) Many refused to give him entertainment in their houses, or to treat -him with that civility, which a common traveller expects; which -occasioned him to complain, that _the foxes have holes, and the birds of -the air have nests; but the Son of man hath not where to lay his head_, -chap. viii. 20. - -(8.) At some times, even before his last sufferings and crucifixion, -they attempted to take away his life, and thereby expressed the greatest -degree of ingratitude and hatred of him. Their attempts, indeed were to -no purpose, because his hour was not yet come: Thus, when he had -asserted his divine glory, they not only charged him with blasphemy, but -_took up stones to stone him_, John viii. 59. and even his -fellow-citizens, among whom he had been brought up, and to whom he had -usually _read_ and expounded the scripture, _on the sabbath-days_; these -not only _thrust him out of the city_, but _led him to the brow of an -hill_, designing to put him to death, by casting him down from it, but -_he passed through the midst of them_, and for the present, escaped -their bloody design: This was a more aggravated crime, as it was -committed by those who were under peculiar obligations to him, Luke iv. -16. compared with 29, 30. Thus _he endured_, not only, as the apostle -says, _the contradiction of sinners against himself_, Heb. xii. 3. but -the most ungrateful and injurious treatment from those, to whom he had -been so great a friend, which was a great addition to his sufferings, so -that during his whole life, he might be said to have been, as the -prophet styles him, _A man of sorrows, and acquainted with grief_, Isa. -liii. 3. - -3. Our Saviour conflicted with the temptations of Satan: Thus it is -said, _He was in all points, tempted, like as we are, yet without sin_, -Heb. iv. 15. or, _He suffered being tempted_, chap. ii. 18. though we -are not to understand by his being, in all points, tempted, like as we -are, that he had any temptations arising in his own soul, as we have, -from the corruption of our nature; for this would have been inconsistent -with his perfect holiness; and therefore what the apostle says -concerning us, that _every man is tempted, when he is drawn away of his -own lust, and enticed_, James i. 14. is, by no means applicable to him; -but that he was tempted by Satan, is very evident from scripture. Some -think, that Satan, was let loose upon him, and suffered to express his -utmost malice against him, and to practise all those usual methods -whereby he endeavours to ensnare mankind, in those remarkable seasons of -his life, namely, in his first entrance on his public ministry, and -immediately before his last sufferings; the former of these none deny; -the latter some think we have ground to conclude from his own words, in -which he says, _The Prince of this world cometh, and hath nothing in -me_, John xiv. 30. where it seems, that by the _prince of this world_, -he means the devil, inasmuch as he is so called elsewhere, chap. xii. -31. as well as _the god of this world_, 2 Cor. iv. 4. _and the prince of -the power of the air_, Eph. ii. 2. If this be the sense of our Saviour’s -words, _The prince of this world cometh_, it is as if he should say, I -expect that, together with my other sufferings, I shall be exposed to -the last and most violent efforts that Satan will make. As he assaulted -me when I first entered on my public ministry, so he will do it now I am -about to close my work on earth: Then he endeavoured to ensnare me with -his wiles; now he will endeavour to make me uneasy with his fiery darts. -This was, as it were, _the hour_ of the powers of darkness: and we may -suppose, that if they were suffered, they would attempt to discourage -our Saviour, by representing to him the formidableness of the death of -the cross, the insupportableness of the wrath of God due to sin, and how -much it was his interest to take some method to save himself from those -evils that were impending: Thus we may suppose, that our Saviour -apprehends the tempter as coming: but we may observe he says, he _hath -nothing in me_, that is, no corrupt nature, that shall make me receptive -of any impressions, arising from his temptations. His fiery darts, -though pointed and directed against me, shall be as darts shot against a -rock, into which they cannot enter, but are immediately repelled. - -But some think, that by _the prince of this world_, our Saviour does not -mean the devil, any otherwise than as he instigated his persecutors to -accuse, condemn, and crucify him; and that this is most agreeable to the -words immediately foregoing, _Hereafter I will not talk much with you_, -q. d. I have not much time to converse with you; for he who will betray -me, and those that are sent to apprehend me, are ready to come; I must -in a very little time, be accused and tried, and, as the consequence -hereof, condemned, though they will find nothing in me worthy of death; -I say, since it is questioned, whether this be not as probable a sense -of this text, as that above mentioned, and therefore that this cannot be -reckoned an instance of Christ’s temptation, which was more immediately -from Satan, we shall pass it over, and proceed to consider that -conflict, which, without doubt, he underwent with the devil, in his -first entrance on his public ministry. - -This we read of in Matt. iv. 1-11. and Luke iv. 1-13. And, because there -is a small difference between these two evangelists, in the account they -give of this matter, from whence the enemies of divine revelation take -occasion to reproach it, as though it were inconsistent with itself, we -shall briefly consider and vindicate it from calumny. We may observe, -that Matthew says, _When he had fasted forty days, the tempter came to -him_; whereas Luke says, _He was forty days tempted of the devil_; and -Mark speaks to the same purpose, Mark i. 13. Matthew seems to speak of -his temptations as at the _end of the forty days_; the other two -evangelists intimate, that he was tempted more or less, all the forty -days. There is no contradiction in these two accounts; Luke only adds a -circumstance which Matthew omits, to wit, that Satan assaulted him with -various temptations, all the time he was in the wilderness; whereas -these, which are recorded by both the evangelists, were towards the end -of the forty days. - -Again, Matthew, speaking concerning the first of these temptations, -introduces the devil, as saying to our Saviour, _If thou be the Son of -God command that these stones be made bread_; whereas Luke speaks but of -one stone; _Command_ that _this stone be made bread_. This seeming -contradiction may easily be reconciled, by considering, that by these -_stones_ in Matthew, may be meant one of these stones, which is a very -common hebraism; as when it is said, that Jonah _was gone down to the -sides of the ship_, Jonah i. 5. that is, one of the sides; and elsewhere -it is said, that, when Christ was upon the cross, the _thieves_, which -were crucified with him, reviled him, Matt. xxvii. 44. which hebraism -Luke explains, when he says, _One of the malefactors_ railed on him, -Luke xxiii. 59. So in this temptation, Satan pointing at some large -stone, tempted him to turn it into bread; and Matthew intends no more, -when he says, _Command that these stones_, that is, one of them, _be -made bread_. - -Again, we observe another difference in the account given by Matthew, -from that given by Luke, respecting the order of the temptations. -Matthew speaks of Satan’s tempting him _to fall down and worship him_, -as the third and last temptation, which, as it is more than probable, it -was; but Luke, inverting the order, lays down this temptation in the -second place. However, there is no contradiction between these two; for -the credit of an historian is not weakened, provided he relate matters -of fact, though he does not, in every circumstance, observe the order in -which things were done, especially when nothing material depends upon -it; so that, upon the whole, the difference between the accounts of -these two evangelists, is so inconsiderable, that it is needless to say -any thing farther on that head. We shall therefore proceed to consider -Christ’s temptation, as we find it here recorded. And, - -1. We may observe the time in which he was exposed thereunto, to wit, -immediately after his baptism, when he first entered on his public -ministry, having but just before received a glorious testimony, by a -voice from heaven saying, _This is my beloved Son, in whom I am well -pleased_, Matt. iii. 17. upon which it is said, _Then was he led into -the wilderness, to be tempted of the devil_, or, as Mark farther -explains it, _Immediately the spirit driveth him into the wilderness_, -Mark i. 12. From whence we may take occasion to infer, - -(1.) That God’s children have reason to expect, in conformity to Christ -their Head, that, after extraordinary manifestations of divine love, -they may sometimes meet with great temptations; so that, as grace is -excited by the one, it may be exercised, tried, and the truth thereof -more plainly evinced by the other; and, indeed, in us, there is a -particular reason for it, which was not applicable to our Saviour, -namely, that after great honours conferred upon us, when God is pleased -to manifest himself to us, we may be kept, as the apostle says, -concerning himself on the like occasion, from being _exalted above -measure_, 2 Cor. xii. 7. - -(2.) We may, from hence, observe, how Satan shews his malice and envy at -God’s people, so that when they are raised nearest to heaven, he will -use his utmost endeavours to bring them down to hell; and hereby he -shews his opposition to God, by attempting to rob him of that glory, -which he designs to bring to himself, by these extraordinary -manifestations, as well as his people, of the blessed fruits and effects -thereof, whereby he thinks to counteract what God is doing for them. - -(3.) As our Saviour was tempted just before his entrance on his public -ministry, we learn, from hence; that when God designs that his people -shall engage in any great, useful, and difficult work, they are like to -meet with great temptations, which God suffers that he may put them upon -being on their watch, and fortify them against many other temptations, -which they may expect to meet with, in the discharge thereof. Many -instances of this we have in scripture; particularly in Moses, when -called to go into the land of Egypt, Exod. iv. 1, 10, 13. and the -prophet Jeremiah, when sent to a _people, whose faces he was afraid of_, -Jer. i. 6, 8. Satan suggested several unwarrantable excuses, to -discourage them from undertaking the work to which they were called. - -2. The next thing to be observed is, the place in which Christ was -exposed to these conflicts with the tempter, namely, the _wilderness_. -It is not our business to enquire what wilderness it was, whether one of -the smaller wildernesses in the land of Judea, or the great wilderness -on the other side Jordan, since the scripture is silent as to this -matter; though the latter seems more probable, since there are higher -mountains in it than in the other; and we read, that that wilderness, in -which Christ was tempted, had in it an exceeding high mountain, from -whence the devil shewed him all the kingdoms of the world, and the glory -of them. There was in that wilderness mount Nebo, from the top whereof -Moses took a view of the whole land of Canaan: But, passing by the -consideration of the particular wilderness, in which Christ was tempted, -we shall observe, that the place which providence designed for this -conflict was a wilderness, - -(1.) That he might fast during the time of his being there, that being a -place destitute of necessary food: And this was ordered by providence, -not only as a particular instance of his humiliation, but that Satan -might, from hence, take occasion to suit one of his temptations to his -condition, as being an hungred. - -(2.) Another reason was, that being separate from all his friends and -acquaintance, he might be neither helped nor hindered by them, that so -Satan might have the greatest advantage he could desire against him, as -solitude is a state most adapted to temptations; and consequently that -his affliction herein, and the victory he should obtain, should be more -remarkable: As none was with him to offer him any assistance, so none -could take occasion to claim a part in his triumph over the adversary. - -As to what is said, in the text, concerning his being _led by the -Spirit, into the wilderness to be tempted_, we humbly conceive that it -is the Holy Spirit who is there intended, as the words seem to import; -for it would not be so proper to say, he was led by the impure spirit, -the devil, to be tempted of the devil; and Luke says, that, _being full -of the Holy Ghost, he was led by the Spirit_, that is, the Holy Ghost, -with whom he was filled, _into the wilderness_, Luke iv. 1. Besides -this, it doth not seem agreeable to the holiness of Christ, to suppose, -that he went into the wilderness at the motion and instigation of the -devil; for that would have been an unjustifiable action. We may lawfully -go, in the way of temptation, when providence leads us there; but it is -not lawful for us to go within the verge of Satan’s temptations, by his -own instigation. And this seems farther probable, inasmuch as it is -said, that, _after the devil was departed from him, he returned in_, or -_by the power of the Spirit, into Galilee_, ver. 14. If he returned by -the power of the Holy Spirit out of the wilderness, have we not equal -ground to conclude that he was led by him into it at first. - -But if it be said, that he did not go into the wilderness by the -instigation of the devil, but was carried thither with violence by him: -though this would clear our Saviour from the guilt of going by the -devil’s persuasion in the way of temptation; yet we can hardly allow -that God would suffer the devil to have so much power over Christ’s -body, as to carry him where he pleased, by a violent motion. - -If it be replied to this, that the devil might as well be said to carry -him into the wilderness, as to take him up into the holy city, and set -him upon a pinnacle of the temple, by a violent motion; in which sense -some understand that passage in the second temptation, wherein it is -said, that the devil did so, in ver. 5. what answer may be given to -this, will appear from what may farther be said, when we speak of this -temptation in particular. - -3. We shall now consider the three temptations, mentioned in this -scripture, which he was exposed to. And that, - -(1.) More generally; and accordingly we may observe, - -_1st_, That the two first of them were very subtil: so that some would -hardly have discerned wherein the sin lay, had he complied with them; -but that will be considered under a following head. We need only remark, -at present, that herein the devil acted like a deceiver, and appeared to -be, as he is elsewhere called, _The old serpent_. In the third -temptation, he openly discovered his own vileness, and blasphemously -usurped that glory which is due to God alone, when he tempted our -Saviour to fall down and worship him. - -_2dly_, In these temptations, he insinuates, that some advantage would -accrue to our Saviour from his compliance therewith. This he generally -does when he tempts us, wherein he makes an overture of some advantage -which we shall gain by our compliance. The advantage he proposed, by the -first temptation, was, that hereby he might prevent his starving with -hunger. By the second, he proposed, that he might gain popular applause, -by casting himself down from the temple, among the people that were -walking near it, that they might admire him for his wonderful action; -and, in both these temptations, he urges him to give a proof of his -being the Son of God, by which means his doctrine might be more readily -received. In the third temptation, indeed, the advantage is altogether -carnal, and such as, had Satan considered the holiness of the Person he -was speaking to, and his contempt of the kingdoms of the world, and the -glory thereof, he might easily have supposed that our Saviour would have -despised the overture, as well as abhorred the action. - -_3dly_, We may observe, that in the second temptation, the devil refers -to a promise contained in scripture, and so puts him upon that which -carries in it the appearance of duty, namely, his depending upon the -divine protection, in expectation that God would give the angels charge -over him: but he quotes the scripture fallaciously, by leaving out a -very material thing contained in it, _He shall give his angels charge -over thee, to keep thee in all thy ways_, Psal. xci. 11. whereby it is -implied, that none have a right to depend on the divine protection, but -they who are in the way of duty, which Christ would not have been, had -he complied with this temptation. - -_4thly_, Another thing we observe is, that our Saviour not only refused -to comply with the temptation, in all these three instances, but he -assigned a reason of his refusal, whereby it appears that he did this -with judgment; and hereby we are instructed not only to refuse to comply -with Satan’s temptations, but we should be able to give a reason of our -refusal. And, as we farther observe, that our Saviour answers all these -temptations, by referring to scripture, which he adhered to, as a rule -to direct his conduct, and therein expressed the greatest deference to -it: so he teaches us to do the same, as the Psalmist says, _By the word -of thy lips I have kept me from the paths of the destroyer_, Psal. xvii. -4. it is by the _sword of the Spirit, which is the word of God_, that we -_quench all the fiery darts of the wicked_, Eph. vi. 16, 17. - -(2.) We shall now proceed to consider the three temptations in -particular, together with our Saviour’s answer to each of them, and that -in the order in which they are related by the evangelist Matthew, in -chap. iv. - -_First_, The first temptation was, that he would prove his being the Son -of God, by commanding stones to be made bread. The subtilty of this -temptation consists, - -1. In that it seemed not only lawful, but necessary, for Christ, on some -occasions, to give a proof that he was the Son of God; and his working -miracles was the way by which this was to be done. And it would not -seem, to some, unlawful for him to work a miracle in turning stones into -bread, since we read, among other miracles, of his multiplying the -loaves and fishes to feed the multitude; therefore why may he not -produce bread, in a miraculous manner, as well now, as at any other -time? - -2. Satan puts him upon working this miracle, from a principle of -self-preservation which is a duty founded in the law of nature, to -supply himself with necessary food, being an hungred; and, if it was -lawful for him to produce bread to feed others, was it not lawful to do -the same for his own subsistence, especially since he was in a place in -which food was not to be obtained by any other means? - -3. He pretends to have a great concern for our Saviour’s welfare, that -so he might not perish with hunger: thus he thought to gain an advantage -over him, by a pretence of friendship, as he often does in those -temptations he offers to us, to promote our own welfare by unlawful -means. - -Let us now consider wherein the snare lay, which our Saviour was -thoroughly apprized of, and in what respects he would have sinned, had -he complied with this temptation. This will appear, if we consider, - -(1.) That it was not lawful for him to work a miracle to gratify the -devil; and that for this reason in particular, because it would have -been contrary to the general end and design of his working miracles, -which was only for the advantage of his people, who are the proper -subjects of conviction thereby; for him to work them with any other -design, would have been to prostitute a sacred ordinance, or to apply it -to whom it did not belong. When _the woman of Canaan_ came to him, -beseeching him to work a miracle, in casting the devil out of her -daughter; she being not a member of the Jewish church, or one _of the -lost sheep of the house of Israel_, our Saviour tells her, _It is not -meet to take the children’s bread, and cast it unto dogs_; and that he -was not _sent but unto the lost sheep of the house of Israel_, Matt. xv. -24, 26. that is, he was only to work miracles for the conviction of -those who were the proper subjects thereof; and, doubtless, he would not -have wrought this miracle at her request, had she not been a proper -subject of conviction, which she was, as an elect person, though not by -nature an Israelite. Now, to apply this to our present purpose, the -devil was not a subject of conviction, and therefore Christ was not -obliged to prove himself the Son of God to him; for which reason he -would have sinned, had he complied with this temptation. - -(2.) Had it been otherwise, it doth not seem necessary, at this time, -for him to prove himself to be the Son of God, since that had, but a -little before, been sufficiently attested, by a voice from heaven; and -therefore to work a miracle to confirm it at present, would argue a -disbelief of that testimony. - -(3.) For Christ to work a miracle for his own subsistence, seems -disagreeable to the main design of his working miracles, which, as was -before hinted, was his people’s conviction that he was the Messiah; and -therefore it does not sufficiently appear that he ever provided for the -necessities of himself, or his family in such a way.[213] But suppose he -had at any time, subsisted himself by working a miracle, it would have -argued a distrust of the providence of God to have supplied his hunger, -at present, that way; as though God, who had hitherto preserved him -without food, could not have continued so to do, as long as he was in -the wilderness. And it would also have been contrary to one design of -his being led there by the Spirit; which was, that he might humble -himself by fasting, as well as conflict with Satan’s temptations. Thus -concerning the first temptation that was offered by the devil. - -Let us now consider Christ’s answer to it. This is contained in ver. 4. -_It is written, Man shall not live by bread alone, but by every word -that proceedeth out of the mouth of God._ The scripture here referred -to, is in Deut. viii. 3. where we have the very same words; which, as -they are applied by our Saviour to repel this temptation, imply in them -two things: - -_1st_, That man hath a better life to secure, than that which is -maintained by bread, to wit, the life of the soul: thus it is said, _A -man’s life consisteth not in the abundance of the things which he -possesseth_, Luke xii. 15. If we take it in this sense, it is as though -he he should say, If I comply with this temptation, I should sin against -my own soul; and, by using unlawful means to support my natural life, -should lose that spiritual life, which consists in the divine favour; or -rather the meaning is, - -_2dly_, That it is by the word of God’s power that our lives are upheld; -which power, though it be ordinarily exerted in the use of means, by -applying that proper food, which God gives us; yet this power can -sustain us without it, when we are called, in an extraordinary manner by -him, to depend upon it, and have ground to conclude, as our Saviour now -had, that our dependence should not be in vain. Hitherto he had depended -upon it, for almost forty days, since he was first brought into the -wilderness; and therefore he concluded, that it was his duty to exercise -the same dependence, so long as he was there. - -_Secondly_, The second temptation was that, in which Satan endeavoured -to persuade him to cast himself down from a pinnacle of the temple, -expecting that God would preserve him safe from danger; pretending that -_he would give his angels charge concerning him, and in their hands they -should bear him up, lest, at any time, he should dash his foot against a -stone_. This was a snare laid by the subtle adversary, for his life; and -herein we may observe, - -1. That as, in the former temptation, he solicited him to distrust the -providence of God, and our Saviour’s reply to it, contains an intimation -of his firm resolution to depend upon it, for his farther preservation, -though without the necessary food of life; now he tempts him, since he -is resolved to depend upon the power and providence of God, to do it, in -an unlawful way, which is no other than a presuming on the divine -protection, without a sufficient warrant. - -2. He tempts him to the sin of self-murder, which would be the -consequence of his presumption; for, if providence did not preserve him, -which he had not sufficient ground to conclude that it would, when -engaged in an unlawful action, such as throwing himself down from the -temple would have been, this certainly would have proved his death. And -the tempter had something farther than this in view, namely, to put a -stop to the work of our redemption, and defeat the great design of -Christ’s coming into the world; for, if he had died this way, by his own -hands, he would have contracted guilt, and brought a dishonour to the -divine name, rather than have given satisfaction to divine justice, and -finished the work he was sent into the world about. - -3. In this, Satan tempts him also to a vain-glorious, and fruitless -action, which was far from answering any valuable end: his throwing -himself down from the top of the temple, among the people, who were -gathered together in that public place of resort, might, it is true, -have amused them, when seeing a person flying through the air; but it -would not have been an expedient to confirm their faith, since there was -no explicit appeal to this miracle for the confirmation of any contested -doctrine; and therefore it would have contradicted the general design of -his working miracles, and, in that respect, been unlawful. Had he been, -indeed, at this time, at the bottom of the temple, disputing with the -Jews about his mission, and offering to confirm it, by such a miracle as -they should chuse; and, had they insisted on it, that he should go up to -the top of the temple, and cast himself down amongst them, and signified -that this miracle should decide the controversy, for their conviction, I -don’t apprehend that it would have been unlawful for him to have done -it; nor would it have been an instance of presumption for him, to expect -the divine protection in so doing. But the case was otherwise -circumstanced at present; the devil, who was assaulting him in the -wilderness (as was before observed) was no proper subject of conviction; -and none of his people were present, to desire that this miracle should -be wrought, that they might believe. - -Having thus considered the matter of the second temptation in general, -it may not be amiss for us to enquire into the meaning of those words, -in ver 5. which are generally considered, as preparatory to it: thus it -is said, _The devil taketh him up into the holy city, and setteth him on -a pinnacle of the temple_. The most common opinion of those, who give -their sense of this scripture, is, that the devil had power over the -body of Christ, to carry it from place to place; which they reckon not -to be an improbable supposition, from the account that some give, who -write on the subject of witchcraft, of persons being so carried by him -in a preternatural way: but these relations have not much weight in -them; and many persons of judgment question the truth thereof; but -whether they be true or false, it makes nothing for this purpose, for -which they are brought. We do not question, but that the devil, by -divine permission, might carry persons, by a violent motion, from place -to place; but whether our Saviour was carried by him from the wilderness -to the top of the temple, is the question to be debated. They, who -suppose this to have been really done, either think that Christ went -there together with, and at the instigation of the devil, without any -thing preternatural in his being conveyed there by him; or else, that -the devil carried him there from the wilderness through the air; the -latter of which is the most commonly received opinion: but we cannot see -sufficient reason to acquiesce in either of them. - -(1.) As to the former of these opinions, I cannot think it lawful for -our Saviour to go from the wilderness to the temple at the instigation -of the devil, for that would be to go in the way of temptation, without -a divine warrant. Had the Spirit of God carried him thither, and -encouraged him to throw himself down from thence, it had been his duty -to have done it, as much as it was to abide in the wilderness, being led -there by the Holy Spirit: But as it would have been unlawful for him to -come into the wilderness to be tempted by the devil, so it would be no -less unlawful to go from thence to the temple, at his desire. - -Moreover, it may be greatly questioned, whether our Saviour was fit to -take so long a journey, as from the wilderness to the temple, after he -had fasted forty days, and, it may be, his strength impaired thereby. -And, indeed, when we read, Luke iv. 14. of his return out of the -wilderness into his own country, it was by the power of the Spirit, -which supplied his want of strength, for so great a journey; therefore, -as his coming there was by the Spirit, his safe conduct back again was -by the same Spirit. And we cannot suppose that he went out of the -wilderness till the Spirit carried him out into his own country; -therefore it does not appear that he went to the temple by the -solicitation of the devil, to be tempted by him there, and afterwards -returned to the wilderness, to submit to his last temptation. - -(2.) We cannot altogether give into the other opinion, which, as was -before observed, is the most common, namely, that the devil was -permitted to carry our Saviour through the air, and set him on a -pinnacle of the temple, (which seems to be the more direct and literal -sense of the words of the evangelist, relating to this matter) for the -following reasons. - -_1st_, The pinnacle of the temple, upon which the devil is supposed to -have set our Saviour, was, as some writers observed, the sharp point, or -apex, or extremity, of a cone, on which it was not possible for the -smallest bird to perch; therefore a man could not stand upon it, and -consequently Christ could not be said to be sit upon it. - -To this, it is true, it is generally replied, that by his being set on a -pinnacle of the temple, is meant his being set upon one of the -battlements, near one of the spires of the temple, on which men may -conveniently stand. Here they suppose the devil placed our Saviour, and -then tempted him to cast himself down from thence. But suppose this be -sufficient to account for those words that speak of Christ’s being set -on a pinnacle of a temple, and so enervates the force of this reason -against it, let it be farther considered, - -_2dly_, That it does not seem probable that the devil should have so -much power over our Saviour, so as to carry him from place to place at -his will: But if it be replied to this, that it contains no absurdity -for God to suffer it; nor was it any moral evil in Christ to be thus -carried, who must be supposed herein to be altogether passive; let it be -farther considered, - -_3dly_, That if the devil really carried him through the air, from the -wilderness to the temple, this could not well be done, in an invisible -way; for that is contrary to the nature of things; for even the motion -of a bird, which is a far less creature, through the air, if it be in -the day time, is not invisible. Now if this preternatural motion of our -Saviour’s body through the air was visible, how comes it to pass that no -notice was taken of it by the Jews, which would have been as remarkable -an occurrence, as his flying from a pinnacle of the temple to the -ground? Some of them, doubtless, would have been amused at it, and -probably it would have given them occasion to have said something -concerning this preternatural event; and others, it may be, would have -reproached him for it; and from his flying by the power of the devil, -would have taken occasion to say, that his other miracles were wrought -by the same power, which would have given umbrage to the objection, when -they said, _He casteth out devils by Beelzebub, the prince of the -devils_. - -If it be farther objected, that the devil might carry him to the top of -the temple by night, and so his motion through the air not be observed. -This seems very improbable; for then he must continue there all night, -till the people were gathered together the next day on the plain, at the -foot thereof, otherwise his casting himself down from thence, would not -have answered the end designed thereby, there being none of the Jews -present to observe the miracle; and so the devil might have spared the -pains of carrying him to a pinnacle of the temple, and might have as -well tempted him to have cast himself down from a precipice in the -wilderness. We own, notwithstanding, that it might be replied to this, -that the devil might raise a thick fog in the air in the day-time, so -that the people could not see him conveyed from the wilderness to the -temple: But, though this be possible, it doth not seem probable, -especially when we consider the other reasons brought against this -supposition in general; therefore we must have recourse to some other -sense, in which this scripture is to be understood. - -Accordingly some suppose that this was only done in a vision, and that -he continued all this time in the wilderness; which will in some -measure, account for several difficulties, that would arise from the -supposition, of the devil’s having power over him to carry him from -place to place; and this agrees with those other scriptures, that speak -of his being tempted forty days in the wilderness. Nevertheless, this -sense does not appear very probable, as it supposes the devil to have -had a greater power over Christ’s imagination, than can readily be -allowed of. And it seems to contain an absurdity in this respect; that -Christ could not be said to work a miracle, by throwing himself from a -pinnacle of the temple, if he were all that while standing in the -wilderness; and what proof would that have been of his being the Son of -God? - -_Object._ If it be objected to this, that many things are said to be -done, in vision, by the prophets, which could not well be said to be -done otherwise; as the prophet Ezekiel, when he was among the captives -in Babylon, is said _to be took by a lock of his head, and, by the -Spirit, lifted up between the earth and the heaven, and brought in the -visions of God to Jerusalem_, Ezek. viii. 3. the meaning of which is, -that he had an impression hereof made on his imagination, not much -unlike to a dream, which inclined him, at the same time, to think -himself carried to Jerusalem, and to behold the idolatry that was -practised there. - -_Answ._ To this it may be replied, that this was a divine impression -upon the soul of the prophet; and we are not, from hence, inclined to -think, that because God has sometimes appeared in vision to his people, -that the devil was suffered to do so, with respect to our Saviour, or to -have power over his imagination, to give it that disturbance, that would -result from hence. - -Therefore there is another sense, a little different from this, in which -we cannot but acquiesce, though not without great deference to those who -are otherwise minded, namely, that the devil had neither power over -Christ’s body, nor actually carried him from the wilderness to a -pinnacle of the temple, on the one hand, nor had he power to give -disturbance to his imagination on the other: But that he tempted, or -endeavoured to persuade him to go with him to Jerusalem, which is called -the holy city, and then to go up to the top of the temple, and so cast -himself down among the people. - -_Object._ The principal objection that is brought against this sense of -the words, is taken from its being contrary to the literal, or -grammatical sense thereof, inasmuch as the devil is said _to take him up -into the holy city, and set him on a pinnacle of the temple_; which does -not seem to imply barely his discoursing with him of going there, and -casting himself down from thence. - -_Answ._ The only answer that need be given to this objection, is, that, -since what is done in vision, is represented in scripture as though it -had been actually done, why may we not suppose, that what is offered in -conversation, may be represented as though it had been actually done, -especially considering, that what was only discoursed of between two -persons, is sometimes said to be done. As when the chief butler reports -the conversation which he and the chief baker had with Joseph in the -prison, he represents Joseph as doing what he only spake of, when he -says, _Me he restored unto mine office, and him he hanged_, Gen. xli. -13. Therefore there is no absurdity in supposing, that the devil’s -carrying our Saviour to Jerusalem, and _setting him on a pinnacle of the -temple_, denotes nothing else but his tempting him to go there. And, if -we take it in this sense, the temptation is no less subtle, or -pernicious, in the design thereof; and our Saviour’s answer to it, is -equally opposite, and to the purpose, as though we suppose the devil had -power to carry him there. - -We shall now consider Christ’s answer to this temptation, which is -contained in these words, _Thou shalt not tempt the Lord thy God_, in -which he refers to the words of Moses, Deut. vi. 16. which though they -more immediately relate to the peoples murmuring, and questioning, -whether _God was among them or not_, Exod. xvii. 7. upon which occasion -the name of the place was called Massah; yet, inasmuch as there are -various ways of tempting God, this general prohibition might well be -applied by our Saviour to his own case, in answer to Satan’s temptation; -and then it is as though he should say, I will not tempt the Lord my -God, either by desiring a farther proof of my Sonship, which has so -lately been attested, by a voice from heaven; or rather, I will not -tempt him, so as to expect his protection, when engaged, according to -thy desire, in an unlawful action. - -_Thirdly_, The third and last temptation, which was the most audacious, -vile, and blasphemous of all, is contained in ver. 8, 9. in which Satan -makes an overture of the _kingdoms of the world, and the glory thereof_, -to him, provided _he would fall down and worship him_; in which we may -observe, - -1. Something preparatory to it, when it is said, _The devil taketh him -up into an exceeding high mountain, and sheweth him all the kingdoms of -the world, and the glory of them_. Whether this was actually done, or he -only tempted him to go up into an high mountain, which was more -convenient for this purpose, I will not peremptorily determine. There -are not so many difficulties attending the supposition, that it was -actually done, as there were in the former temptation. If it be -concluded, that it was actually done, it is very much to be doubted, -whether there was any mountain so high, as that he might, from thence -have a prospect of the kingdoms of the world; or if there was an -exceeding high mountain in the wilderness where Christ was tempted, yet, -if we consider the nature of the vision, there are two things that would -hinder a person’s seeing the kingdoms of the world, though it were from -the highest mountain. - -(1.) The convexity, or unevenness of the surface of the earth, which -would hinder the strongest eye from seeing many kingdoms of the world; -besides, the sight would be hindered by other mountains intervening. - -(2.) If there were several kingdoms, or countries, which might be beheld -from the top of an exceeding high mountain, yet the organ of sight is -too weak to reach many miles. Therefore, when Moses was commanded, by -God, to go up to the top of mount Pisgah, to take a view of the whole -land of Canaan, it is generally thought there was something miraculous -in his strengthening his sight, to see to the utmost bounds thereof; -accordingly it is said, that the _Lord shewed him all the land_, Deut. -xxxiv. 1. Now this can hardly be applicable to the case before us, -relating to the devil’s shewing our Saviour all the kingdoms of the -world; therefore the best and most common sense that is given hereof, -is, that he made a representation of the kingdoms and glories of the -world in the air, and presented them to our Saviour’s view in a moment; -and a mountain was more convenient for this purpose, than if he had done -it in a valley; which seems to be the most probable sense of this text. - -2. We shall now consider the temptation itself, which is mentioned in -ver. 9. _All these things will I give thee, if thou wilt fall down and -worship me_. The evangelist Luke adds something that is omitted by -Matthew, as a farther illustration of this temptation namely, that the -_power_ of conferring a right to the kingdoms of the world, was -_delivered unto him_; and that _to whomsoever he will he gives it_, Luke -iv. 6. In this temptation, we may observe, - -_1st_, The abominable pride and insolence of the devil, and his -appearing herein to be the father of lies, nothing could be more false, -than for him to assert that the world was given to him to dispose of, as -he pleased; whatever hand he may have in disposing of it among his -subjects, by divine permission: yet he has no right to do this; so that -herein we may observe his proud and blasphemous insinuation, in -pretending to have a grant from God to dispose of that which he reserves -in his own hand, to give as he pleases. - -_2dly_, All that he pretends to give our Saviour, is only _the kingdoms -of the world_; and, in exchange for them, he must quit his right to that -better world, which he had, by inheritance, a right to, and a power to -dispose of, which the devil has not. - -_3dly_, He pretends to give our Saviour nothing but what, as God and -Mediator, he had a right to. This Satan maliciously questions, when, by -the overture he makes thereof, he insinuates, that he must be beholden -to him for it. - -_4thly_, This he proposes, as an expedient for him, to arrive to glory -and honour an easier way, than to attain it by sufferings; therefore it -is as though he should say; thou expected a kingdom beyond this world, -but there are many troubles that lie in the way to it; whereas, by -following my advice, and complying with this temptation, thou mayest -avoid those sufferings, and enter into the present possession of the -kingdoms and glories of this world; by which, it is probable, he makes -him an overture of the whole Roman empire: But this our Saviour -despises, for he offered it, who had no right to give it; and the terms, -on which the overture was made, were very dishonourable; and the honour -itself was such, as he did not value, for his kingdom was not of this -world. If he had aimed at earthly grandeur, he might easily have -attained it; for we read, that he might once, not only have been made a -king, but that the people intended to come and _make him so by force_, -John vi. 15. upon which occasion, he discovered the little value he had -for this honour, by his retiring from them into a _mountain himself -alone_, rather chusing to continue in the low estate, which he designed -to submit to in this world, as a man of sorrows, and acquainted with -grief. - -Thus concerning the overture made by Satan to our Saviour. Now let us -consider the condition on which he made it, namely, that he _should fall -down and worship him_; in which we may observe his pride, in pretending -to have a right to divine honour, and how he attempts to usurp the -throne of God, and that to such a degree, that no one must expect -favours from him, without giving him that honour, that is due to God -alone. - -Again, he boldly and blasphemously tempts Christ to abandon and withdraw -himself from his allegiance to God, and, at the same time, to deny his -own deity, as the object of worship, and thereby to cast away that crown -of glory, which he has by nature, and to put it on the head of his -avowed enemy. Thus concerning the third and last temptation; we may -consider, - -3. Christ’s reply to it, together with the repulse given to the -adversary, and victory obtained over him, who hereupon _departed from -him_; where we may observe, - -(1.) That he again makes use of scripture, referring to what is said -therein, in different words, though the sense be the same, _Thou shalt -fear the Lord thy God, and serve him, and to him shalt thou cleave_, -Deut. vi. 13. and chap. x. 20. This is a duty not only founded in -scripture, but in the law of nature, and may be proved from the -perfections of God, and our relation to him, as creatures. - -(2.) Our Saviour detests the temptation with the greatest abhorrence, -can no longer bear to converse with the blasphemer, and therefore says, -_Get thee hence, Satan_. He commands him to be gone, and Satan -immediately leaves him, being, as it were, driven away by his almighty -power. This is more than we can do; nevertheless, in the like case, we -ought, as the apostle did, to _beseech the Lord that he might depart -from us_, 2 Cor. xii. 8. or, to use our Saviour’s words on another -occasion, _The Lord rebuke thee, O Satan_. Thus Christ’s temptations, -though very grievous and afflictive, were not only surmounted, but the -adversary, that assaulted him, was overcome by him, in his own -Person,[214] - -From what hath been said, concerning Christ’s temptations, we infer, - -_1st_, The desperate and unparalleled boldness of Satan, in that though -he knew well enough that Christ was the Son of God, and therefore able -not only to resist, but to destroy him; yet he should venture thus to -assault him: whereas, at other times, he seems to be afraid of him, -which occasioned him to say, _Art thou come to destroy us before the -time?_ Mark i. 24. and elsewhere, _Art thou come to torment us before -the time?_ Matt. viii. 29. Besides, he knew, that by this action, his -own guilt and misery would be increased; but what will not malice, and a -deep-rooted hatred of God and godliness, prompt persons to! The attempt -was certainly most unfeasable, as well as prejudicial to himself. Did -Satan suppose that he should gain a victory over him? Could he think, -that he, who was God, as well as man, was not more than a match for him? -It may be, he might hope, that though the human nature of Christ were -united to the divine, yet it might be left to itself; and then he -thought it more possible to gain some advantages against it, which was a -groundless supposition, and altogether unbecoming the relation that -there is between these two natures: and it was also impossible that he -should be overcome, inasmuch as he was filled with the Holy Ghost from -his first conception, and the unction which he had received from the -Holy Ghost, would have effectually secured him from falling. Whether the -devil knew this, or no, he did not consider it; and therefore this -attempt against our Saviour, was an instance of the most stupendous -folly in him, who is described as the old serpent for his great -subtilty. - -_2dly_, From Christ’s temptation, we may infer the greatness of his -sufferings. It could not but be grievous to him to be insulted, -attacked, and the utmost endeavours used to turn him aside from his -allegiance to God, by the worst of his enemies. And, as Satan’s -temptations are not the smallest part of the affliction of his people, -they cannot be reckoned the smallest part of his own; nevertheless, the -issue thereof was glorious to himself, and shameful to the enemy that -attacked him. - -_3dly_, This affords encouragement to believers, under the various -temptations they are exposed to. They are not, indeed, to think it -strange that they are tempted, inasmuch as they are herein conformed to -Jesus Christ, the Captain of their salvation; but they may, from -Christ’s temptation, be instructed that it is not a sin to be tempted, -though it be a sin to comply with Satan’s temptations; and therefore -that they have no ground to conclude, as many do, that they are not -God’s children, because they are tempted. Moreover, they may not only -hope to be made partakers of Christ’s victory, as the fruits and effects -thereof redound to the salvation of his people; but to receive help and -succour from him when they are tempted, as he, who _suffered, being -tempted, is able to succour them that are tempted_, Heb. ii. 18. Thus -concerning Christ’s humiliation, as tempted. - -4. Christ humbled himself, in being subject to those sinless -infirmities, which were either common to the human nature, or -particularly accompanying that low condition in which he was. Some of -those afflictions, which he endured, took their rise from the sin or -misery of others: thus he is said to have been _afflicted in all the -afflictions of his people_, Isa. lxiii. 9. which is an instance of that -great sympathy and compassion which he bare towards them. Sometimes he -was grieved for the degeneracy and apostacy of the Jewish nation, the -contempt they cast on the gospel, whereby his ministry, though -discharged with the greatest faithfulness, was, through the unbelief of -those among whom he exercised it, without its desired success: thus he -is represented by the prophet, as complaining, _I have laboured in vain; -I have spent my strength for nought and in vain_, chap. xlix. 4. and, -when he had almost finished his ministry among them, and looked upon -Jerusalem as a self-ruined people, _He beheld the city and wept over -it_, Luke xix. 41. And, besides this, he was sometimes grieved for the -remainders of corruption, and the breakings forth thereof in those whom -he loved, in a distinguishing manner; thus he was sometimes afflicted in -his own spirit, by reason of the hardness of the heart of his disciples, -and the various instances of their unbelief. - -These afflictions, more especially, might be called relative, as the -occasion thereof was seated in others: but there were many afflictions -which he endured that were more especially personal; such as hunger, -thirst, fatigue, weariness in travelling to and fro in the discharge of -his public ministry; and that poverty and want of the common necessaries -of life, which he submitted to, whose divine bounty supplies the wants -of all creatures. These, and many other sufferings, he endured in life, -which were agreeable to that state of humiliation, in which he was, -during the whole course thereof. And this leads us, - -_Secondly_, To consider his humiliation immediately before, as well as -in and after his death. - -Footnote 208: - - Εαυτον εκενωσε. - -Footnote 209: - - _When we consider Christ as Mediator, from all eternity, we include, - in this idea, his human nature, as what was to be assumed in time. - There is a prolepsis in such a mode of speaking; as, when he is said - to be_ the Lamb slain from the foundation of the world; _in the same - sense he might be said to be man from the foundation of the world; and - so we understand it, when we speak of him as God-man Mediator, from - all eternity._ - -Footnote 210: - - _By Christ’s mediatorial acts, we mean every thing that he did and - suffered, in the whole course of his obedience, unto death. This is - not to be considered in a proleptic sense, as what he did as Mediator, - before his incarnation, may be said to be, as he might then, in some - respects, be said to execute his prophetical or kingly offices, as - Mediator, or as one who designed in the fulness of time, to take our - nature into union with his divine Person._ - -Footnote 211: - - _See Bellarm. Tom. I. Lib. IV. cap. 1. who pretends that it is - universally held by them, when he says_, Catholicorum, communis - sententia fuit, Christi animam ab ipsa sua creatione repletam scientia - & gratia; ita ut nihil postea didicerit quod antea nesciret, nec ullam - actionem fecerit aut facere potuerit quæ emendatione eguerit. Ita - docent cum magistro omnes Theologi & etiam omnes Patres. _This he - endeavours to maintain by arguments, which I shall not enter into the - particular account of._ - -Footnote 212: - - _This seems to be a better sense of the text, than what is given by - some, who suppose, that is was an accomplishment of what is foretold, - by the prophets, concerning his being_ נצר _Netzar, the Branch, in - Isa. xi. 1. Jer. xiii. 5. Zech. vi. 12. for that refers to his being - of the seed of David, and not to the place of his abode, so that he - could not be called the Branch because he dwelt in Nazareth. Others - suppose, he is so called from_ נזיר _Nazir, which signifies, in its - application, one that dwelt in Nazareth, and, in its derivation, one - that is separated, and that either to God, as the Nazarites were of - old, or from men, by some peculiar marks of infamy, or reproach, cast - upon him, as Joseph is said to have been, in Gen. xlix. 26._ separate - from his brethren. _These do, in effect assert the same thing that we - have observed, viz. that it is the concurrent sense of all the - prophets, that he should be in a low and humble state, of which his - residing in Nazareth was a particular instance._ - -Footnote 213: - - _Some ancient and modern writers have supposed, that our Saviour - provided for the necessities of his parents in a miraculous way; but - the argument, which they bring to prove this, is not sufficiently - conclusive, namely, that when he wrought his first public miracle_, in - Cana of Galilee, _mentioned in John_ ii. _his mother desired him to - work a miracle to supply them at the marriage-feast with wine, ver. 3. - which, they suppose, she would never have thought of, had he not, some - time before this, wrought miracles in private to supply her - necessities, or provide food for her family: but this does not follow, - from her desiring him to do it now, since she might know, that, when - he was entered on his public ministry, he was to work miracles: and - therefore desired him, on this occasion, to put forth the first - instance of his divine power therein. Again, this is said to be the_ - beginning of miracles which he did in Cana of Galilee, _ver. 11. and, - probably, the first miracle that he wrought in any place; and, indeed, - his reply to her, when she desired that he would work this miracle, - seems to imply, that he had never wrought miracles to provide for her - family, when he says_, Woman, what have I to do with thee? _q. d._ _my - working miracles is no part of that obedience Which I owe to thee, nor - art thou to expect any private advantage thereby, for these are to be - wrought with another view._ - -Footnote 214: - - This portion of scripture has been subjected to much examination, - which has resulted in a variety of opinions with respect to the things - contained in it. We suppose the major part of Christians take the - whole as a literal representation of the facts; such seem to choose - the safest side. There is another opinion, which is entertained by - many; that the whole was a vision; the Saviour’s being in the - wilderness; his fasting for forty days; the several temptations; and - the relief afforded by the angels. - - This latter interpretation is an assumption of unwarrantable latitude - in the interpretation of the word of God. All are realities, even the - presence and temptations of Satan, and the resistance given him; but - the temptations may have been proposed to the Saviour, when exhausted - with hunger, and when sunk into some species of waking vision, little - distinguishable from a dream. - - Satan has not the power of forcing men into sin; his temptations are - always disguised; for the knowledge that they are such, is the - strongest motive for resisting them; if therefore Satan had discovered - himself to Jesus in a visible form, it would not only have been - contrary to his usual course, but must have ensured him a defeat. - - The replies of Christ were in every instance by scriptures - recollected, which leads us to think that it was all before the eye of - his mind only; also one of Satan’s temptations was from scripture; - these things well accord with its having been in vision. - - The changes of place seem to have been too sudden, and also - impracticable. He was in the wilderness when the temptations began, - and when they ended; which agrees with the supposition that his rapid - transition to a pinnacle of the temple, and from thence to a very high - mountain, were only in idea. - - It is very unaccountable that he should have been transported to the - battlements of the temple for a dangerous place, when the country - afforded precipices enough, and still more so, that this could have - taken place without publick observation; but such flights of the - imagination, when the body is fainting with hunger, would not be - extraordinary; nor would it excite any wonder, if the person in such - exigency should find Satan occupied in giving a turn to his ideas. - There is not a mountain on earth from whence all the kingdoms are - visible; here therefore we are obliged to give up the literal sense, - and may discover an index to the interpretation of the other - temptations. - - It is not called a vision; in like manner neither did Micaiah nor - Jacob denominate their visions. They represented what appeared to - them; and so we presume Jesus related these things to his disciples - just as they appeared to his mind. - - Satan, though he can and does in various ways, by external and - internal means, through the medium of our bodies, suggest thoughts, - and thus take possession of our hearts in a certain sense; yet he - knows not our thoughts; it is the attribute of God only to search the - heart. Every thing acted by Satan in this instance could have taken - place without his knowing the mind of Christ.[215] If it had not been - in vision, then Jesus must have spoken audibly his respective answers; - Satan would have known them, and, we presume, in some instance - replied; but there is not one reply of Satan, which is an additional - proof that he suggested the temptations, and the Saviour resisted them - by mental answers, with which the enemy was unacquainted. Adopting - this general view, the particular parts will be easily understood. - -Footnote 215: - - It is highly probable that Satan did not know that this was the - Christ; he speaks doubtfully of his being the “Son of God;” this he - had heard, we suppose, at his baptism, a short time before. Satan is - not omnipresent, nor omniscient, and probably knew less than the - angels of these things which they desired to pry into. Christ’s - divinity was chiefly concealed thirty years, not always shown in his - life, nor at his death. It was the man only that could be thus humbled - and tempted; God neither tempts nor can be tempted by any. - - - - - Quest. XLIX., L. - - - QUEST. XLIX. _How did Christ humble himself in his death?_ - - ANSW. Christ humbled himself in his death, in that having been - betrayed by Judas, forsaken by his disciples, scorned and rejected - by the world, condemned by Pilate, and tormented by his persecutors, - having also conflicted with the terrors of death, and the powers of - darkness, felt and borne the weight of God’s wrath, he laid down his - life an offering for sin, enduring the painful, shameful, and cursed - death of the cross. - - QUEST. L. _Wherein consisted Christ’s humiliation after his death?_ - - ANSW. Christ’s humiliation after his death, consisted in his being - buried, and continuing in the state of the dead, and under the power - of death, till the third day, which hath been otherwise expressed in - these words, _He descended into hell_. - -In considering the subject matter of these answers, we are led to take a -view of our Saviour, in the last stage of life, exposed to those -sufferings which went more immediately before, or attended his death. -And, - -I. Let us consider him in his sufferings in the garden, when his soul -was exceeding sorrowful, even unto death; and he desired his disciples, -not only as an instance of their sympathy with, and regard to him in his -agony, that they would tarry at a small distance from him, while he went -a little farther, and prayed, as one that tasted more of the bitterness -of that cup, which he was to drink, than he had done before; but pressed -this upon them, as what was necessary to their own advantage, when he -says, _Watch and pray that ye enter not into temptation_, Matt, xxvii. -38, 39. 41. But they seemed very little concerned, either for his -distress, or their own impending danger; for, when he returned, he found -them asleep, and upbraids them for it, _What, could ye not watch with me -one hour?_ ver. 40. and afterwards, though he had given them this first -kind and gentle reproof, for their unaccountable stupidity, and repeated -his charge, that they should watch and pray; yet, when he came a second -time, he found them asleep again, ver. 43. This was, doubtless, an -addition to his afflictions, that they, who were under the highest -obligation to him, should be so little concerned for him. - -II. After this he was betrayed by Judas, a pretended friend, which added -to the affliction. This does not argue any unwillingness in him to -suffer, as is evident from his own words, some time before, viz. _I have -a baptism to be baptized with, and how am I straitened till it be -accomplished?_ Luke xii. 50. As also from his going up to Jerusalem with -that design, as knowing that his hour was at hand. How easily might he -have declined this journey, had he been unwilling to suffer? And, if he -thought it his duty to be at Jerusalem, at the feast of the passover, -which was not absolutely necessary, (for all were not obliged to come -there at the feast) he might, notwithstanding, had he been unwilling to -suffer, have went there privately: but, instead of that, he made a more -public entrance into it than was usual, riding in triumph, and accepting -of the loud acclamations and hosannas of the multitude, which, any one -might suppose, would draw forth the envy of his inveterate enemies, and -sharpen their malice against him, and thereby hasten the execution of -their bloody design. - -Again, that he did not suffer unwillingly, appears, in that, when the -band of officers, being led by Judas, was sent to apprehend him, _He -asks them, whom seek ye? They answered him, Jesus of Nazareth_; Jesus -saith unto them, _I am he_; upon which we read, that _they went -backward, and fell to the ground_, John xviii. 4-6. and gave him an -opportunity to make his escape, had he intended to decline these last -sufferings: but he not only delivered himself into their hands, but -prohibited the overture of a rescue, which Peter attempted in his -favour, ver. 10, 11. As to what concerns his being betrayed into the -hands of his enemies, by one of his disciples, this is often mentioned, -as a very considerable part of his sufferings: the price which the -traitor demanded, or which was the most they would give for this -barbarous and inhuman action, was thirty pieces of silver.[216] This -being foretold by the prophet, is represented as an instance of the -highest contempt that could be cast upon him: he calls it _a goodly -price that I was prized at of them_, Zech. xi. 13. it was the price of a -_servant_, or slave, when _pushed by the ox, so that he died_, Exod. -xxi. 32. This shews how little he was valued, by those who were under -the highest obligations to him. And providence permitted it to be a part -of his sufferings, that we may learn from hence, that hypocrites -sometimes mix themselves with his faithful servants, who, -notwithstanding the mask, or disguise of religion, which they affect, -their hypocrisy will, one time or other, be made manifest. This was not -a wound given by an open enemy, but a pretended friend, and therefore -more grievous; and this might also give occasion to some to cast a -reproach on his followers (for what will not malice sometimes suggest) -as though they were all like him; and their pretence to religion were no -more than hypocrisy. - -III. Another instance of Christ’s humiliation was, in that he was -forsaken by his disciples: thus we read, that when he was apprehended, -_all the disciples forsook him and fled_, Matt. xxvi. 56. from whence we -may learn, - -1. How unable the best of God’s people are to exercise that holy courage -and fortitude that is necessary in trying dispensations of providence, -especially when destitute of extraordinary assistance from the Spirit of -God. - -2. This was ordered by providence, to add weight to Christ’s sufferings, -in which none stood with him to comfort or strengthen him; as the -apostle Paul says, _At my first answer no man stood with me, but all men -forsook me_, 2 Tim. iv. 16. which could not be otherwise than a very -afflictive circumstance; nevertheless, - -3. There was a farther design of providence in permitting this -cowardise, namely, that they might not suffer with him; and therefore it -is observed, by one of the evangelists, that when our Saviour was -apprehended by the officers, he desired leave of them, that his -disciples might _go their way_, John xviii. 8. If they had been -apprehended, it may be, they might have been accused, condemned, and -crucified with him; which might give occasion to some to suppose, that -they bore a part in the purchase of our redemption; which belonged to -him alone; and therefore it is said, concerning him, _I have trodden the -wine press alone, and of the people there was none with me_, Isa. lxiii. -3. To this we may add, - -IV. That it was another part of Christ’s sufferings, that he was -disowned and denied by Peter; since this would give occasion to some to -think that he was not worthy to be acknowledged by his friends, while he -was insulted and persecuted by his enemies. In the account the -evangelist gives of this matter, Matt. xxvi. 69-72. we may observe, - -1. That Peter was not, at this time, in the way of his duty, though, -probably, it was love to our Saviour, and a desire to see the issue of -his trial, that might occasion his going into the High Priest’s Palace; -yet this he had no call to do at present, it was a running into the -midst of danger, especially considering our Saviour, as in the scripture -but now referred to, had got leave for his disciples to withdraw. This, -Peter ought to have done: for, as we are not to decline sufferings when -called to bear them, so we are not, without a sufficient warrant, to -rush into them, to go, as he did, in the way of temptation. - -2. It was not only shame that induced him to deny our Saviour, but fear; -for, it is probable, he might be informed that the High Priest asked him -concerning his disciples, as well as his doctrine, therefore he might -think, that by owning him and his doctrine, he might be exposed to -suffer with him; which, notwithstanding his self-confident resolution a -little before, when he said, _Though I should die with thee, yet I will -not deny thee_, ver. 35. he was now afraid to do. - -3. He was not only accosted by the damsel, who told him, that he was -with Jesus of Galilee; but he was attacked by _one of the servants of -the High Priest, being his kinsman, whose ear Peter cut off_, who said, -_Did I not see thee in the garden with him?_ John xviii. 26. This still -increased his fear; for he not only appeared as a witness against him, -and charged him with having been with him in the garden, but also -intimates, that he attempted to rescue him, and that by force of arms, -which, as he apprehended might render him obnoxious to the lash of the -law as endeavouring to make a riot, for which he concluded that he was -liable to suffer punishment; and the person, whose ear he cut off, being -the High Priest’s kinsman, this would lay him still more open to his -resentment. Thus Peter, through the weakness of his faith, and the -prevalency of his fear, denied our Saviour; and this was thrice repeated -with curses and execrations annexed to it, which still increased his -guilt, tended to expose religion, as well as cast a reproach on our -Saviour, who was then bearing his testimony to the truth. - -V. Another instance of Christ’s humiliation was, that he was scorned and -rejected by the world; scorned, as though he had been inferior to them. -Thus he is represented by the Psalmist, as saying, _I am a worm and no -man; a reproach of men, and despised of the people. All they that see -me, laugh me to scorn; they shoot out the lip, they shake the head_, -Psal. xxii. 6, 7. This was, doubtless, a malicious design, to fill the -minds of men with prejudice against it, and make them ashamed to own it. -Our Saviour puts these both together, when he speaks of persons being -_ashamed of him, and of his words_, Mark viii. 38. They had often -rejected him, by their unbelief; and this crime was the greater, because -they were under the greatest obligations to the contrary. How often did -he invite them, in the most affectionate manner, to come to him, and -annex hereunto a promise of eternal life? We find, notwithstanding, that -he had reason to complain, as he does, _Ye will not come to me, that ye -might have life_, John v. 40. - -Here we might observe the temper of the Jews, before he appeared -publickly among them, to have been different from what it was -afterwards. When John the Baptist, his fore-runner told them, that he -would shortly be made manifest to Israel, multitudes flocked to his -ministry, counted him as a great prophet, and rejoiced in his light for -a season, and, at the same time, were baptized, and professed their -willingness to yield obedience to Christ. But all this was upon a -groundless supposition, that he would appear as an earthly monarch, -erect a temporal kingdom, bring all other powers into subjection to it, -and so deliver them from the Roman yoke, and advance them to great -honours in the world: but, when they saw it otherwise, and that he -appeared in a low humbled state, and professed, that his kingdom was not -of this world, and therefore his subjects must seek for a glory that -lies beyond it, which cannot be beheld, but by faith, and, in the -expectation hereof, take up their cross, and follow him, immediately -they were offended in him: thus the prophet foretels, that he should be -for a _stone of stumbling, and a rock of offence to both the houses of -Israel_, Isa. viii. 14. and the Psalmist styles him, _The stone which -the builders refused_, Psal. cxviii. 22. both which predictions are -applied to Christ by the apostle Peter, 1 Pet. ii. 7, 8. This was also -foretold by Simeon, concerning our Saviour, when he was in his infancy, -_Behold this child is set for the fall and rising again of many in -Israel, and for a sign, which shall be spoken against_, Luke ii. 43. And -this offence taken at him, is intimated to have been almost universal, -as appeared from the small number that adhered to him, when he was here -on earth, which gave him occasion to say, _Blessed is he whosoever shall -not be offended in me_, Matt. xi. 6. - -This treatment he met with throughout the whole course of his ministry, -when they loaded him with the most injurious reproaches: but, -immediately before his death, they filled up the measure of their -iniquity, by reproaching him to the utmost; then it is observed that -they blasphemed, and cast contempt upon him, with respect to all those -offices which he executes as Mediator. As to his prophetical office, -with what abominable profaneness do they speak of the sacred gift of -prophecy, which their fathers always counted a peculiar glory, which was -conferred upon some of them, whereby they were honoured above all other -nations in the world! And what contempt do they cast on him, who had -sufficiently proved himself to be greater than all other prophets; when -as it is said, _They smote him with the palms of their hands, saying, -Prophesy unto us, thou Christ, who is he that smote thee?_ chap. xxvi. -67, 68. They also expressed their blasphemy in contemning his priestly -office, when they say, _He saved others, himself he cannot save_, chap. -xxvii. 42. and also his kingly, when, in derision, they put on him _a -scarlet robe, platted a crown of thorns, and put it on his head, and a -reed in his right hand, and bowed the knee before him, and mocked him, -saying, Hail king of the Jews_, ver. 28, 29. - -They also expressed the greatest contempt of him, by preferring a vile -and notorious criminal, who was a robber, and a murderer, before him; -and accordingly, as the prophet says, _He was numbered with the -transgressors_, as though he had been the greatest of them, whereas he -had _done no violence; neither was any deceit in his mouth_, Isa. liii. -9, 12. Thus the apostle tells them, _Ye denied the Holy One, and the -Just, and desired a murderer to be granted unto you_, Acts iii. 14. when -Pilate made an overture to release him, they cried, _with one consent, -Not this man, but Barabbas_, John xviii. 39, 40. - -From hence we may learn, - -1. That the best of men are not to expect to pass through the world -without reproach, or contempt, how exact, innocent or blameless, soever -their conversation be. - -2. We are not to judge of persons, or things, especially in matters of -religion, merely by the opinion of the world concerning them; since it -is no uncommon thing for religion itself to be had in contempt, as well -as those who adhere to it. - -3. We ought not to have respect to the praise or esteem of men, as a -motive to induce us to choose and adhere to the way of God and -godliness: thus our Saviour says, _I receive not honour from men_, John -v. 41. that is, I value it not, so as to regulate my conversation -thereby; and then he adds, _How can ye believe which receive honour one -of another, and seek not the honour that cometh from God only_, ver. 44. - -4. Let us not think the worse of Christ, or his gospel, because they are -reproached, but rather, as the apostle adviseth, _Go forth to him -without the camp, bearing his reproach_, Heb. xiii. 13. and not only be -content to bear it, but count it our honour; as he says elsewhere, -concerning himself, _God forbid that I should glory, save in the cross -of our Lord Jesus Christ_, Gal. iv. 14. - -5. Let us take heed, that while we seem to honour Christ by our -profession, and testify our abhorrence of the contempt that was cast on -him, by his enemies, we do not reproach him by our practice; and that -either by sinning presumptuously, which is called, _A reproaching of the -Lord_, Num. xv. 30. or not by reproving and bearing our testimony -against those who blaspheme and revile him; by which means, we shall -partake with them in their crime. - -VI. Our Saviour was condemned by Pilate. The former indignities offered -him, were without any pretence, or form of law; but now he is set before -a court of judicature, and there tried, and sentence passed immediately -before his crucifixion. In this they had no regard to the exercise of -justice, nor desire to proceed in a legal way with any good and -honourable design, but to prevent the inconvenience that would have -arisen from their putting him to death in a riotous and tumultuous -manner, without the form of a trial. This they had in some particular -instances, at other times, designed, or attempted to do, but they -thought it not a safe way of proceeding; since they might afterwards -have been called to an account for it, by the civil magistrate, as the -town-clerk says, upon occasion of the tumult at Ephesus, _We are in -danger to be called in question for this day’s uproar_, Acts xix. 40. -Therefore our Saviour, being apprehended, is brought before Pilate, the -Roman governor; and there were the chief priests and elders met -together, as his accusers and prosecutors; and the whole process was the -most notorious instance of injustice, that ever was practised in any -court of judicature in the world. Whatever pretence of law there might -be, the assembly was certainly tumultuous. It is not usual for persons -who are tried for capital matters to be insulted, not only by the rude -multitude of spectators that are present, but by the judge himself, as -our Saviour was, being spit upon, buffeted, and smote with the palms of -their hands; and Pilate also, with a sarcastic sneer, unbecoming the -character of a judge, says, _Behold the Man; Behold your King_, John -xix. 5, 14. Here we may observe, - -1. Concerning his persecutors, that they sought false witnesses against -him, that is, they endeavoured to persuade, or bribe any that they could -find, among the most vile and profligate wretches, to come in against -him; nevertheless, they could not bring this matter to bear for some -time: thus, it is said, _They sought false witness against Jesus to put -him to death, but found none; yea, though many false witnesses came, yet -found they none_, Matt. xxvi. 59, 60. The evidence that many gave was -not regarded, and therefore they were set aside; at last they found two, -whom they depended on, as legal evidences: but it is observed, that -_their witness did not agree together_, Mark xiv. 59. and, if they had -agreed in their testimony, the matter alleged against him was no crime, -namely, _We heard him say, I will destroy this temple that is made with -hands; and, within three days, I will build another made without hands_, -ver. 58. which refers to what he had said when he drove the buyers and -sellers out of the temple, and foretelling his resurrection from the -dead, he uses this metaphorical way of speaking; that when they had -destroyed this temple, meaning his body, he would raise it up in three -days. We will suppose, that the Jews, then present, did not understand -what he meant by this expression, or that he did not explain it, as the -evangelist does: but let them take it in what sense they would, it -carries in it no crime for him to say so; and therefore it is observed, -that when this was witnessed against him, though the High Priest urged -him to make a reply, _he held his peace, and answered nothing_, because -there was nothing alleged worth an answer; the thing he was charged -with, carried in it its own confutation, and inferred not the least -degree of guilt in him. This his enemies themselves seemed to be -sensible of; and therefore they ask him this trying question, _Art thou -the Christ, the Son of the Blessed?_ expecting that his reply to this -would have afforded matter for them to proceed upon his conviction. To -this our Saviour gives a direct answer, saying, _I am; and ye shall see -the Son of man sitting on the right hand of power, and coming in the -clouds of heaven_, ver. 62. Here he was called to give a reply; the -question was worthy of an answer; and therefore he does not, on this -occasion, hold his peace, but witnessed a good confession, though he -knew it would cost him his life. - -2. Some things may be observed concerning Pilate’s conduct in his trial; -as, - -(1.) He acted contrary to that good advice that was given him by his -wife; which, because the Evangelist thinks it worthy to be taken notice -of, as occasioned by a dream, in which she told him, _She had suffered -many things because of him_, Matt, xxvii. 19. gives ground to conclude -that it was a divine dream, which rendered the advice more solemn, and, -as such, deserved his regard. - -(2.) He acted against the dictates of his own conscience; for _he knew -that the chief priests had delivered him for envy_, Matt. xv. 20. and -therefore he ought to have stopped all farther proceedings, as in cases -of malicious prosecutions; and it farther appears that he acted against -his conscience, in that he took _water and washed his hands before the -multitude, saying, I am innocent of the blood of this just Person_, -Matt. xxvii. 24. - -(3.) He appears to have been a very mean-spirited man, and therefore was -apprehensive that the Jews had he released our Saviour, would have -accused him to Cæsar, for sparing one whom they would have pretended to -have been an usurper, and a rebel, inasmuch as he is styled King of the -Jews. Accordingly he feared that he should have been turned out of his -place, or otherwise punished, provided the matter were not fully heard, -or the misrepresentations that might be made thereof, were believed by -him. This seems the main reason of his delivering our Saviour up to -them, to be crucified: thus it is observed, that Pilate first sought out -to release him; but, upon the Jews saying, _If thou let this man go, -thou art not Cæsar’s friend, he brought Jesus forth, and sat down in the -judgment seat_, and, in haste, _delivered him unto them to be -crucified_, John xix. 12, 13, 16. - -(4.) When he thought it his interest to comply with the Jews in this -matter, he did not pass sentence on him himself, it may be, thinking -that not so adviseable, as being contrary to the profession he had a -little before this, made of his innocency: but he asked his prosecutors, -what he should do with him? which was a flagrant instance of barbarity -and injustice, in one who had the character of a judge or -magistrate.[217] - -VII. Our Saviour was tormented by his persecutors, scourged, buffeted, -smitten with the palms of their hands, crowned with thorns, which, as -most divines suppose, pierced his head, and drew blood from thence, -which was a part of the torments he endured. And to this we may add, -that they compelled him to bear his cross, till his strength was so -exhausted, that he could carry it no longer; and then they obliged one -Simon, a Cyrenian, _to bear it_; or, as Luke says _to bear it after -him_, John xix. 17. compared with Luke xxiii. 26. that is, as some -suppose, to help him to carry it, going behind, and bearing a part of -the weight thereof. These things he endured, immediately before his -crucifixion, from wicked men, divested of all humanity, as well as -religion: but still there is something more afflictive than this, which -he endured; accordingly it is farther observed, - -VIII. That he conflicted with the terrors of death, felt, and bore the -weight of God’s wrath; these were the sufferings which he endured, more -especially in his soul. From whence we may observe, that the death he -was going to endure, was exceeding formidable to him, and accompanied -with great terrors; therefore there must certainly be some bitter -ingredient in it, more than in the death of others. If we enquire what -it was therein that seemed so terrible to him, when many of the martyrs, -who have been, as the apostle says, _pressed out of measure above -strength_, 2 Cor. i. 8. that is, suffered as much as frail nature could -well bear, have endured it without any dread of the wrath of God, the -sting and bitterness thereof being taken away; why then should our -Saviour, who never contracted the least degree of guilt, have any -conflict of this nature in his own spirit? To this it may be replied, -that there were some things in his death that rendered it more -formidable, than it ever was to any of his saints and martyrs. For, - -1. It is more than probable that the powers of darkness had a great hand -in setting before his view the terrors of the wrath of God due to sin, -which none are better able to do, than they who are the subjects -thereof; and therefore it is observed, in this answer, that he -conflicted with the terrors of death, and the powers of darkness. The -devil is sometimes said to have _the power of death_, Heb. ii. 14. that -is, if the Spirit of God do not come in with his comforting presence, -but Satan be suffered to do what he can to fill the soul with horror, he -hath certainly power to make death, beyond measure, terrible. His design -herein, with respect to our Saviour, was either to drive him to despair, -induce him to repent of his undertaking what he came into the world -about, or, at least, to take some indirect methods to decline -sufferings. That Satan had some hand in this matter, we may infer from -what our Saviour says, when, considering himself as fallen into the -hands of his enraged enemies, he tells them, not only that this was -_their hour_, that is, the time in which they were suffered to express -their rage and malice against him, but that it was the hour of _the -power of darkness_, Luke xxii. 53. - -2. His death was in itself more terrible than the death of his people, -when the sting and bitterness thereof is taken away from them; therefore -it is farther observed, in this answer, that he felt and bore the weight -of God’s wrath, which was the punishment of the sins of his people, for -whom he suffered. It was upon this account that he is said _to begin to -be sore amazed, and to be very heavy_, to cry out, _My soul is exceeding -sorrowful, even unto death_; and to pray, that, _if it were possible_, -this part of his sufferings _might pass from him_, Mark xiv. 33-36. We -cannot suppose that he was afraid of death; but the wrath of God was -what he principally feared. And, since this wrath is, in itself, so -terrible, he might well be supposed to be amazed, and exceeding -sorrowful, at the view thereof, not for his own sin, but ours, and yet -herein not to be guilty of any sin himself. - -That this may farther appear, let it be considered, that as he _bore our -sins_, 1 Pet. ii. 14. and _it pleased the Lord to bruise him_ for them, -Isa. liii. 6. so he bore every thing that was a punishment thereof, -excepting some circumstances that are peculiar to us, and were -inconsistent with his perfect holiness, and the efficacy of his -sufferings, to take away the guilt of our sin; and therefore we must -suppose that he bore, that is, he had an afflictive sense of the wrath -of God due to it. Nothing less than this could occasion him to sweat -drops of blood, in his agony, in the garden. Had there been no -circumstance in his death, but barely his leaving this miserable world, -wherein he had such ill treatment, it would have rendered his stay -therein less desirable: but, when he considered those bitter ingredients -that were therein, and how he should, when on the cross be forsaken of -God, as to his comforting, though not his supporting presence, this made -his death more formidable, than the death of any of his people can be -said to be. And this leads us to consider the last part of his -sufferings; and accordingly it is farther said, - -IX. That he endured the shameful, painful, and cursed death of the -cross. The pains that he endured before, in being buffeted, scourged, -and crowned with thorns, were very great; but what he suffered, when -nailed to the cross, and hanging on it till he died, was too great for -words to express. His body was, as it were, torn asunder by its own -weight, and the small and very sensible nerves and fibres thereof -broken, by their violent extension. The apostle therefore speaks of it, -as the most cruel death, as appears by the emphasis he puts on the -words, _He humbled himself unto death, even the death of the cross_, -Phil. ii. 8. This death was a punishment peculiar to the Romans, while -the empire was Heathen; but when Christianity obtained in the world, it -was forbidden by supreme authority, not only because of the barbarity of -it, but out of respect and honour to our Saviour, who suffered it.[218] -And therefore we have only some monuments of antiquity that discover -what kind of death it was; but there is enough said of it to give us -ground to conclude, that it was the most cruel, painful, and formidable -death; wherein the body was fastened to, and extended on a tree, or -stake, driven into the ground for that purpose; the arms extended on a -transverse beam; the hands and feet fastened, either by ropes or nails. -The former of these, as some suppose, was often used in fastening -persons to the cross; and, if so, then the nailing our Saviour to it was -an instance of unusual cruelty; but whether this observation be just, or -no, is uncertain. - -It appears that our Saviour was nailed to the cross, by the mark and -print of the nails remaining after his resurrection, which he shewed to -Thomas for his conviction, John xx. 27. and this greatly tended to -increase the pain of his crucifixion, in which the weight of the whole -body depended on the hands and feet, which being nervous, are more -sensible of pain, than many other parts thereof; and, they being wounded -with the nails, the pain must be much more exquisite, and this not only -for a little while, but for several hours; all which time he felt the -pains of death, and did, as it were, die many deaths in one. This kind -of death was so cruel, and so excessively tormenting, that some of the -Roman emperors, who were of a more merciful disposition, when persons, -for the highest crimes, had deserved it, notwithstanding ordered, that -they should first be slain, and then hanged on a cross, to be exposed to -shame, or as a terror to others, without suffering those inexpressible -tortures, which would attend their dying on it. But our Saviour -submitted to all these; and so willing was he to bear them, that when -they offered him a mixture of wine and myrrh, as a narcotic, or -stupifying potion, that he might be less sensible of his pain, which was -the only kindness they pretended to shew him, and which is, by many, -supposed to be customary in such cases, _he received it not_; which is -as though he had said, I contemn all your offered assistances to ease my -pain, as much as I do your insults and reproaches; all my ease and -comfort shall be derived from heaven, and not from you. Thus concerning -the death of the cross, as exceeding painful. - -There is another circumstance observed in this death, namely, that it -was shameful. Many think it was styled so, because persons, who suffered -it, were stripped of all their garments: but I am inclined to think, -that this opinion, though almost universally received, is no better than -a vulgar error; for the Romans, who were a civilized nation, would not -admit any thing to be done, which is so contrary to the law of nature, -as this thing would have been, had it been done. Besides, there are -other circumstances mentioned by the evangelist, Mark xv. 40, 41. which -farther argue the improbability thereof. - -_Object._ To this it is objected, that the soldiers parted our Saviour’s -garments, and divided them among themselves, after they had cast lots -for his upper garment, or seamless coat, John xix. 23. which they -suppose to have been done before his crucifixion. - -_Answ._ But to this it may be replied, that it seems more than probable, -that only his upper garment, or seamless coat, was taken from him before -he was nailed to the cross, and other garments were not taken till he -was dead, and, when he was taken down from it, they were exchanged for -those linen garments in which he was buried. This seems evident from the -words of the evangelist, who intimates, that his garments were taken off -_when they had crucified him_. Therefore the principal reason why the -death of Christ is called shameful, as the apostle styles it, when he -says, _He despised the shame_, Heb. xii. 2. is because it was a -punishment inflicted on none but those who were charged with the vilest -crimes, or who were slaves; and therefore it is called a servile -punishment.[219] When any one was made free of Rome, he was exempted -from it; and therefore it was reckoned the highest crime to punish such -an one with it, because of the reproach thereof. - -It is farther observed, that the death of the cross was a cursed death; -upon which account the apostle speaks of Christ, as being _made a curse -for us, as it is written, Cursed is every one that hangeth on a tree_, -Gal. iii. 13. For the understanding of which, let it be considered, that -to be accursed, sometimes signifies to be abandoned of God and man; but -far be it from us to assert this concerning the blessed Jesus, who had -done no violence, neither was any deceit found in his mouth. Therefore -the meaning of that scripture, as applied to him, is only this, that the -death of the cross had a curse annexed to it, and it denotes that the -person, who thus suffered, died the death of those who were made a -public example, as though they had been abandoned of God. Now though -Christ’s death had this appearance, yet he was, at the same time, God’s -beloved Son, in whom he was well pleased, how much soever he bore the -external marks of God’s wrath, or abhorrence of our sins, for which he -suffered. The scripture which the apostle refers to, is in Deut. xxi. -22, 23. from whence we may take occasion to observe, that, after the -Jews had put persons to death for notorious crimes, they sometimes -hanged them on a tree, and such were deemed accursed. - -The common punishments, which were ordained, in scripture, to be -inflicted on malefactors, were burning, slaying with the sword, or -stoning; and when persons were hanged up before the Lord, that they -might be a public spectacle to others, it was done after they were -slain: thus it is said, that Joshua _smote_ the five kings, _and slew -them, and then hanged them on five trees until the evening_, Josh. x. -26. so David slew the two men that murdered Ishbosheth, and then _hanged -them over the pool in Heshbon_, 2 Sam. iv. 12. and, inasmuch as these -are said to _be hanged before the Lord_, it was a significant sign of -God’s righteous judgment inflicted on them for their crimes, upon which -account they were said to be cursed: but our Saviour was not liable to -the curse of God, as one who had committed any crime that deserved it; -but it had respect to the kind of death which he endured for our sins, -who were thereby exposed to the curse, or condemning sentence of the -law. Thus concerning Christ’s humiliation in his death. - -We are now to consider his humiliation after his death. Though the -greatest part of his humiliation was finished when he yielded up the -ghost, yet his state of humiliation was not fully ended till he rose -from the dead; therefore it is observed in the latter of these answers -we are now explaining, that he was buried, and continued under the power -of death till the third day; which hath been otherwise expressed in -these words, _He descended into hell_, as it is contained in that Creed, -which is commonly attributed to the apostles. Here we may observe, - -1. That Christ was buried. Before this, while he hanged on the cross, he -had, as it was before observed, the visible mark of the curse of God -upon him, without any desert of his own; and this he was delivered from, -when he was taken down from thence. It was a custom, among the Romans, -to suffer the bodies of those that were crucified to hang on the cross -till they were devoured by wild beasts, or fowls of the air, or turned -to corruption, unless they were given to their relations to be buried, -as an act of favour: but, in this instance, we may observe, that -Christ’s implacable enemies desired that his body might be taken down -soon after he was dead; not out of respect to him, but for fear the land -should be defiled, as God had ordained in the law, that _if a person -were hanged on a tree, his body should not remain all night upon it, but -must be buried, lest the land should be defiled_, Deut. xxi. 22, 23. and -they were the more importunate that he should be taken down, because of -the sanctity of the approaching day, John xix. 31. They petitioned -Pilate for it with one view, and Joseph of Arimathea, ver. 38. with -another; he begged the body that he might bury it. - -Here we may observe, that, after the Jews had done their worst against -him, and he was taken from the cross, there was a becoming honour and -respect shewed to his sacred Body; and herein that scripture was -fulfilled, _He made his grave with the wicked, and with the rich in his -death_, Isa. liii. 9. which words, indeed, seem to have some difficulty -in them, as they are thus translated; for, though he was crucified with -the wicked, it can hardly be said that he made his grave with them; and -therefore I would chuse to render them, as some expositors do,[220] _His -grave was appointed_, viz. by his persecutors, to have been _with the -wicked_, that is, they designed to have thrown him into the common grave -of malefactors, who had no marks of respect shewn them: but it was -otherwise with Christ, for _he made his grave with the rich_, that is, -he was buried in the tomb of Joseph, a rich and honourable counsellor, -where he himself designed to lie, which he had thrown out of the rock -for that purpose. This honour, as the prophet observes, was conferred on -our Saviour, _because he had done no violence; neither was deceit found -in his mouth_. - -There were several reasons why God ordained that he should be buried, -and that in such a way and place, as he was; for, - -(1.) His burial was a convincing proof to the world that he was really -dead; so much depended upon his death, that it was thought necessary -that there should be an abundant evidence thereof. It is, indeed, -expressly said, that _he bowed his head, and gave up the ghost_, John -xix. 30. and his enemies were convinced thereof, and therefore thought -it needless to break his legs, as they did those of the thieves, who -were crucified with him; providence ordering this, that _that scripture -should be fulfilled_, which fore-signified, that a _bone of him should -not be broken_. But, besides this, that there might be a farther proof -that he was really dead, it is said, that, even when they knew it, they -_pierced his side_, which, of itself, would have killed him, had he not -been dead: this they did, that they might be sure he was dead, before -they took him down from the cross, chap. xix. 33, 34. And it is farther -observed, that Pilate, his unjust judge, was resolved to be satisfied -that he was really dead, before he gave orders for his being taken down -from the cross: thus it is said, that Pilate _marvelled if he were -already dead; and calling unto him the centurion, he asked him whether -he had been any while dead?_ Mark xv. 44. It may be, the reason why they -were so inquisitive to know whether he were really dead, or no, was -because he seemed to die in his full strength; for there is something -remarkable in that expression, when the evangelist says, _Jesus cried -with a loud voice, and gave up the ghost_, ver. 37. whereby it appeared, -that his spirits were not so much exhausted, but that he might, -according to the course of nature, have lived longer; but he seemed by -an act of his own will, to surrender his soul to God. This was so -remarkable an occurrence, that it was not merely by accident that it is -mentioned by the evangelist; and, indeed, it was the means of the -centurion’s conviction that he was the Son of God, ver. 39. - -(2.) Providence ordered that he should be buried by persons of -reputation and honour, that so the world might know, that how much -soever the rude multitude despised him, persons of figure and character -in the world paid a due respect to him, John xix. 39, 40. - -(3.) It was farther ordained, that he should be buried in a new tomb, -wherein never man was laid; that so his resurrection might be more fully -demonstrated, that none might pretend that another was raised instead of -him, since no other was buried in this grave. - -The fine linen, in which his body was wrapped, and the sweet spices, or -perfumed ointment, with which it was embalmed, was not only agreeable to -the method of sepulture, used by the Jews, but it was a public testimony -of that respect which his friends bore to him, to whom his memory was -precious: so that Nicodemus, who, before this, was afraid to come -publickly to him, or who, as it is said, at the first, came to Jesus by -night, _brought a mixture of myrrh and aloes, and they took the body of -Jesus, and wound it in linen clothes, with the spices, as the manner of -the Jews is to bury_, chap. xix. 30, 40. - -2. As Christ died, and was buried, so he continued under the power of -death till the third day; this the apostle calls, _Death’s having -dominion over him_, Rom. vi. 9. and it must be reckoned a part of his -humiliation, as well as the act of dying; for, - -_1st_, Though his soul enjoyed the bliss and happiness of heaven, -immediately after his death, as he tells the penitent thief, that _that -day he should be with him in paradise_, Luke xxiii. 43. yet, inasmuch as -it was, when separate, in a state of imperfection, and had a natural -desire, and hope of re-union with the body, this argues that there were -some degrees of perfect blessedness, that it was not then possessed of. - -_2dly_, So long as he continued under the power of death, he was not -fully discharged by the justice of God; neither was the work of -satisfaction complete, till he was declared to be the Son of God with -power, and to have fully conquered death and hell, by his resurrection -from the death; this was therefore a part of his humiliation. - -_3dly_, His body, while remaining a prisoner in the grave, could not -actively bring that glory to God, which it did before, or would do after -its resurrection; and it was, at that time, incapable of the heavenly -blessedness, and, in particular, of its being so glorious a body, as now -it is. - -All these things attending the state of separate souls, or the unseen -state, into which Christ is said to go, immediately after his death, -some call, as it is observed in this answer, his descent into hell, -which is what we are next to consider: but, since this is largely and -judiciously handled by several writers,[221] I shall insist on it with -brevity. And, - -[1.] Consider it as founded on scripture, as the judicious Calvin -does,[222] without regard had to its being inserted in any creed of -human composure: thus it is said, _Thou wilt not leave my soul in hell; -neither wilt thou suffer thine Holy One to see corruption_, Acts ii. 27. -where it seems, as the author but now mentioned observes, to be put -before his death; and therefore he supposes, that the apostle hereby -intends the sufferings which our Saviour endured in his soul, which were -not, in all respects, unlike the punishment due to sin in hell: and -herein he is followed by several modern writers; and the principal -reason, which they assign for it, is, because, as our Surety, he endured -all the essential parts of that punishment, which our sins had deserved; -and therefore they suppose, that he endured an afflictive sensation of -the wrath of God, which bore some resemblance to that which is endured -in hell. - -But, though I would not extenuate Christ’s sufferings, especially in -that part thereof, that was most formidable to him, which was the cup -that he desired, if it were possible, that it might pass from him; nor -can we suppose that any thing less than a view which he had of the wrath -of God, due to our sins, would fill him with that horror and amazement, -which he expressed: yet we ought carefully to distinguish between this -part of his sufferings, and the punishment of sin in hell, inasmuch as -he was exempted from the sting of conscience, and a constant sense of -the everlasting displeasure of God, together with despair of any better -condition, or the least relaxation, as a judicious writer observes.[223] -And besides, it is expressly said, in this scripture, Thou wilt not -leave my soul; which shews, that though he might be destitute of the -comfortable sense of God’s presence, which occasioned him to cry out, -_My God, my God, why hast thou forsaken me?_ yet he was not destitute of -the supporting presence of God, nor separate from his love, which always -redounded to his Person; though the effects of God’s wrath, which he -bore, might fill him with the greatest uneasiness, from the afflictive -view, which he had thereof in his soul. However, though the sense of -this text must be thus qualified, if we suppose that it denotes Christ’s -sufferings in his soul before his death; yet it does not sufficiently -appear that the apostle speaks of his sufferings antecedent to it; -because it is brought in as an argument, to prove that he should be -raised from the dead, and accordingly his flesh is said to rest in hope; -therefore we shall proceed, - -[2.] To consider Christ’s descent into hell, as contained in one of the -articles of the creed, that is commonly attributed to the apostles, -which is particularly referred to, in the answer under our present -consideration, wherein it is put after his death. Here something might -have been premised concerning that Creed in general, and the reason of -inserting this article in it: but this having been insisted on with -great judgment by others,[224] all that I shall add, is, that -notwithstanding what we meet with in some fabulous and spurious -writings, this Creed was not compiled by the apostles, how consonant -soever it be to the doctrines laid down by them: for we have no account -given of it by any ancient writers before the fourth century, therefore -it is of later date, than either the Nicene or Athanasian Creed; the -former of which was composed about the year of our Lord 325, the latter -not long after it. In the Nicene Creed, there is no mention made of -Christ’s descent into hell, though the Athanasian Creed inserts it; but -there is no mention therein of his being buried. The words are these: He -descended into hell, and the third day he arose from the dead; from -whence some conclude, that nothing else is intended but his being -buried, or continuing in the state of the dead, till his -resurrection.[225] Some think, indeed, that there was a marginal note in -some copies of this Creed, to explain what is meant by his descending -into hell, namely, that he was buried; which the compilers of the -apostles Creed afterwards thought to be a part of the Creed itself, and -therefore they add, that he died, was buried, and descended into hell. -But passing by this critical remark, concerning the reason of the -insertion hereof in this article, we shall proceed to consider how this -is explained, by various writers, who treat on this subject. And, - -(1.) The Papists and Lutherans assert that our Saviour descended locally -into hell after his death; not to suffer any of the torments that are -endured there, but to shew himself as a conqueror over those who are -detained in it, and triumph over them. As for the Papists, they suppose, -that he went also into a place, which they describe[226] as a prison, -where the souls of the old Testament-saints were detained, as being -incapable of entering into heaven, inasmuch as they had not a sufficient -discovery of Christ and the gospel made to them, while they were here on -earth; and therefore they were detained in this, which we may call a -fictitious place, which they represent as being between heaven and hell; -not, indeed, according to them, a place of torment, but they suppose it -was such, in which they were destitute of the heavenly blessedness; and -they add, that immediately after Christ appeared among them, and -manifested himself to them, they believed; in which sense they -understand that scripture, where it is said, that _the gospel was -preached to them that are dead_, 1 Pet. iv. 6. and, upon this, he -carried them with him into heaven. This opinion of Christ’s descending -locally into hell, is very absurd, and contrary to scripture; -particularly, - -_1st_, To what he says to the penitent thief upon the cross, _To-day -thou shalt be with me in paradise_, Luke xxiii. 43. by which, doubtless -he means heaven, which is called paradise in other scriptures, 2 Cor. -xii. 2. compared with 4. and Rev. ii. 7. The method which the Papists -take to evade the force of this argument, is, by pretending that our -Saviour speaks of his being with him in heaven, as he is there in his -divine nature; or, since that appears to be so great a strain on the -sense of the text, that very few will much regard it; they have another -evasion, which is as little to the purpose, by pretending, that there -ought to be a stop put after the words to day; and so the meaning is, -that now at this time, I say unto thee, that thou shalt be with me in -paradise, or heaven, when I ascend into it, after I have descended into -hell, and that other place which I must go to, before I come to heaven: -but this sense of the text is so evasive, that none, who read the -scripture impartially, can suppose that it is just; and therefore -nothing farther need be said to it. - -_2dly_, It appears that Christ immediately went into heaven, as to his -soul, when he died upon the cross, from his last words, _Father, into -thine hands I commend my spirit; which having said, he gave up the -ghost_, Luke xxiii. 46. This giving up himself to God, implies a desire -that God would receive his spirit; even as Stephen said, with his dying -breath, _Lord Jesus, receive my spirit_, Acts vii. 59. Christ, in -effect, desires that God would receive his spirit; and can we suppose -this prayer to be unanswered, or that he was not immediately received -into heaven? - -We might farther have shown how little ground they have to conclude that -Christ went to preach the gospel to those, who, by reason of the -darkness of the Old Testament-dispensation, were detained in prison, as -being unfit for the heavenly state: but the falseness of this -supposition has been considered elsewhere,[227] and therefore pass it -over at present. And as for that scripture, which they bring in defence -hereof, that Christ went and preached to the spirits in prison, 1 Pet. -iii. 19. it is plain from the context, that the apostle means nothing -else thereby, but his sending Noah to preach to the old world, who were -disobedient, and, for this, were sent into the prison of hell, _after -the long-suffering of God had waited on them while the ark was -building_. How easy a matter is it for those, who regard but the analogy -of faith, or the context of those scriptures, which they bring in -defence of their wild absurdities, to pretend to prove any thing from -scripture![228] - -As to what they say concerning Christ’s descending into hell, to triumph -over the devils, and others, who were there plunged into that abyss of -misery, this conjecture has no foundation in scripture. We read, indeed -of his _spoiling principalities and powers, and making a shew of them -openly, triumphing over them_; but it was _in his cross_, and not in -hell, Col. ii. 15. and elsewhere of his _destroying him that had the -power of death, that is, the devil_, Heb. ii. 14. But it was not by -going in his own Person into that place, where he is detained in chains -of darkness; it was not by any thing done by him after his death, but, -as it is expressed, by death, as he purchased that victory, which he -obtained over him on the cross, which was the seat of his triumph in -this respect; and therefore there is no foundation to assert his local -descent into hell. - -(2.) The most probable opinion concerning Christ’s descent into hell, -which I cannot but acquiesce in, is what is observed in this answer, as -implying his continuing in the state of the dead, and under the power of -death till the third day. The word _hell_, indeed, in our English -tongue, generally, if not always, signifies that place of torment, which -they are adjudged to, who are for ever excluded from the divine favour: -thus it is said, concerning the rich man in the parable, that _in hell -he lift up his eyes, being in torments_, Luke xvi. 23. But the Hebrew -and Greek words,[229] which we often translate _hell_, have not only -that, but another sense affixed to them, as they sometimes signify the -_grave_; so our translators frequently render the word; as when Jacob -speaks of _bringing down his gray hairs with sorrow to the grave_, Gen. -xlii. 38. and elsewhere it is said, _The Lord killeth and maketh alive; -he bringeth down to grave, and bringeth up_, 1 Sam. ii. 6. And it is -taken for the state of the dead: thus Jacob, when he thought that his -son Joseph was torn in pieces, without being laid in the grave, says, _I -will go down into the grave, unto my son_, Gen. xxxvii. 35. There are -many other places in which the Hebrew word is so rendered; and as for -the Greek word, that, according to its proper derivation and -signification, denotes the state of the dead, or the unseen state: thus -our Saviour, after death, continued in the state of the dead, his soul -being separate from his body till the third day, when his state of -humiliation was finished. - -This leads us to consider Christ’s state of exaltation. - -Footnote 216: - - _A piece of silver is the same which is elsewhere called a shekel, - which was valued at about half a crown, English money; so that the - whole price for which our Saviour was sold into their hands, was no - more than three pounds fifteen shillings._ - -Footnote 217: - - _Pilate is characterized, by various writers, as a man of inhuman - cruelty, insatiable avarice, and inflexible obstinacy. An instance of - his cruelty we have mentioned in Luke_ xiii. _1. in his mingling_ the - blood of the Galileans with their sacrifices, _that is, as some - suppose he fell upon them without a fair trial, and murdered them - while they were engaged in a solemn act of religious worship, offering - sacrifice at Jerusalem, in one of the public festivals; pretending, - though without a fair trial, that they were of the same mind, with - Judas of Galilee, who had persuaded many of the Galileans to refuse to - give tribute to Cæsar. A learned writer_ (Vid. Grot. in Luke xiii. 1.) - _supposes, not only that this was the occasion of this inhuman action, - which is not improbable, (though Josephus makes no mention of it) but - also that this is one of those things which was reported to the - emperor, who did not approve of it. And afterwards there were other - instances of his oppression and mal-administration laid before - Tiberius, which, had not that emperor’s death prevented, it would have - occasioned his disgrace; and afterwards he fell under the displeasure - of his successor, and was not only turned out of his procuratorship, - but reduced to such miserable circumstances, that he laid violent - hands on himself_, (Vid. Phil. Jud. de Leg. ad Caj. & Joseph. Antiq. - Lib. XVIII. cap. 5. & Euseb. Hist. Eccles. Lib. II. cap. 7.) - _Therefore we may well suppose, that though he had, in other respects - no regard to the Jews; yet, on this occasion, he feared, lest they - should report his vile actions to the emperor, and that they would - represent this to him with a malicious insinuation, that he was his - enemy, because he spared our Saviour: this occasioned him to deliver - him up to them, to do what they would with him._ - -Footnote 218: - - _Vid. Sozom. Hist. Eccl. Lib. I. cap. 8_. - -Footnote 219: - - _It is frequently styled, by the Romans, Servile supplicium_, (Vid. - Val. Max. Lib. II. de discipl. milit. § 12.) _as being inflicted, by - them, on none but slaves; so one_ (Vid. Ter. Andr.) _represents a - master speaking to his servant_, Quid meritus es? _To which he - replies, Crucem. & Juv. in Satyr, 6. says_, Pone Crucem servo. _Cicero - inveighs, with so much earnestness, against this severe and cruel - punishment, that he signifies how glorious and delightful a thing it - would be for him to declaim against it, not only at the expence of his - strength, but of his very life_: Quorum ego de acerbissima morte, - crudelissimoq; cruciatu dicam, cum eum locum tractare cœpero; & ita - dicam, ut si me in ea querimonia, quam sum habiturus de istius - crudelitate, & de civium Rom, indignissima morte, non modo vires, - verum etiam vita deficiat, id mihi præclarum & jucundum putem. _And - elsewhere he intimates, that it was universally reckoned the highest - crime to crucify any one that was free of Rome, in a beautiful climax, - or gradation of expression_: Facinus est, vinciri civem Romanum; - scelus verberari: prope parricidium necari: quid dicam in crucem - tollere? (Vid. Orat. in Verr. Lib. V.) _And elsewhere he says_, Nomen - ipsum crucis, absit non modo a corpore civium Romanorum, sed etiam a - cogitatione, oculis, auribus. _And he adds concerning it, together - with other cruelties that attended it_, Harum enim omnium rerum non - solum eventus, atque perpessio, sed etiam conditio, expectatio, mentio - ipsa denique, indigna cive Romano, atque homine libero est. (Vid. - Orat. pro C. Rabir.) _As for the cruelty of this death, it was so - great, that the greatest tortures that are expressed by the word - Cruciatus, are plainly derived from Crux: and some of the Roman - emperors, who were of a more merciful disposition than others, - considering the inhumanity of this kind of death, when they exposed - some persons for their crimes to public shame upon the cross, ordered - them first to be put to death by the sword._ - -Footnote 220: - - _See Lowth in loc._ - -Footnote 221: - - _Vid. Wits. in Symbol. Exercitat. 18. and Pearson on the Creed, - Article 5. and Parker de descensu Christi ad inferos._ - -Footnote 222: - - _Vid. Institut. Lib. II. cap. 16. § 10._ - -Footnote 223: - - _Vid. Pearson on the Creed, Artic. 5._ - -Footnote 224: - - _Vid. History of the apostles Creed._ - -Footnote 225: - - The Creed called the Apostles’ is not offered by the first writers in - whom it is found, upon its own authority. They attempt to prove it - from the scriptures, and we can receive it in no other way. The - article “He descended into hell” did not originally stand in the - Eastern, nor in the Roman creed; it was first found in the creed of - Aquileia, which had nothing of Christ’s burial; and no doubt as αδκσ - is often put for the grave, this article meant in it his burial. When - inserted from thence into the two other creeds, which mentioned his - burial already, it was understood of his human soul. Yet it stands - incoherently, for his body was crucified, dead, buried, arose, and was - seen to ascend: but this article, in the midst of those verbs, - predicates something of another subject, his soul. Yet if taken in the - sense of “_Thou wilt not leave my soul in hell_,” (Psa. xvi. Acts ii.) - it is true. But שאול and αδκσ are each taken for the invisible world - or separate state, of the good, as well as evil, both in the old and - new Testament, and this was thought by Jews and Gentiles to be under - the surface. Thus Abraham and Lazarus were supposed there, and Samuel - to have been called up from thence. Christ asserting his divinity, - must allege he came from heaven, for that was the place of God. He - also returned thither, and is to come from thence; yet he has gone to - prepare a place, and his disciples expected by his promise to be with - him, and so all other Christians. His descent therefore means that his - soul, when separated from his body, was immediately with the separate - spirits, who are happy, and so said to be in paradise. But whether - above, or below the surface, is unimportant. None but the Divine - Spirit is ubiquitary, but the transitions of others may be as quick as - thought. They have means of communication with each other, and can - receive what answers to our sense of light, without bodily senses, and - no doubt vastly more satisfactorily, than we do in our most vivid - dreams. The Divine Nature of Christ was, and is, omnipresent; for he - declared he was in heaven whilst on earth, and it is not probable that - his human soul was separated from this after his death any more than - during his life. - -Footnote 226: - - _This they call Limbus Patrum._ - -Footnote 227: - - _See Vol. I. page 54, 55, and page 209, ante._ - -Footnote 228: - - 1 Peter iii. 18. describes the sufferings, death, and resurrection of - Christ, as encouragement for the suffering saints. There are no - prepositions before σαρκς, and πνευματι (flesh and spirit:) our - translators have taken the former as the dative of the _part - affected_, the latter as the dative of the _cause_; and have expressed - the former by _in_, the latter by _by_. Some preposition, or - prepositions must be inserted in the translation. It is said, to - preserve the antithesis, the same should be repeated, and so it will - be; “Was quickened in the Spirit,” which will refer to his human soul. - But his human soul was not dead, and could not be quickened. And it is - absurd to substitute the adjective _quick_, (as Dr. Horseley has done) - for this is to make, not translate scripture. Nor could his human soul - quicken his body; it was the power of God, whether we understand by - Spirit his divine nature, the person of the Father, or of the Holy - Spirit. Now as the word Spirit here cannot mean his human soul, this - passage will not prove that it went to any place, or prison, whatever. - - _By which_, (ver. 19.) relates to the Divine Spirit: _he_, that is, - Christ, _went_ (πορευθεις having gone,) _preached_ (this is also the - indefinite past tense) _to the spirits in prison_. The omission of the - substantive verb makes the present tense; and the spirits here spoken - of were still in prison, at the time of the writing this epistle, and - therefore whether good or evil, they had not been set at large by - Christ from their imprisonment. The word _disobedient_ is also the - indefinite participle. _Went_, _preached_, and _disobedient_, are all - the same tense; and, coming together, evidently relate to the same - time. Ποτε οτε connect them with, and pin them down to the time of the - verb _waited_, which is the unfinished action, _was waiting_, the - tense, which is most definite, and in this case actually connected - with absolute time, to wit, “_in the days of Noah_.” The _going - forth_, the _preaching_, and the _disobedience_, were therefore all, - as well as the _waiting_ of God, in the days of Noah, and not between - the death, and resurrection of Christ. - - The reason that the Apostle fixes on the fearful example of rejecting - divine instructions in the days of Noah, was probably that Noah had - been called in scripture a _preacher of righteousness_: the Lord had - also said of that generation, that his _Spirit should not always - strive with man_, which implies, that his Spirit did go forth with the - preaching of that age; and their disobedience was proved by their - destruction by the deluge; and their death in impenitency was a proof - of their everlasting punishment. - -Footnote 229: - - שאול _and_ Αδης. - - - - - Quest. LI., LII. - - - QUEST. LI. _What was the estate of Christ’s exaltation?_ - - ANSW. The estate of Christ’s exaltation comprehendeth his - resurrection, ascension, sitting at the right hand of the Father, - and his coming again to judge the world. - - QUEST. LII. _How was Christ exalted in his resurrection?_ - - ANSW. Christ was exalted in his resurrection, in that, not having - seen corruption in death, of which it was not possible for him to be - held, and having the very same body in which he suffered, with the - essential properties thereof, but without mortality and other common - infirmities belonging to this life, really united to his soul, he - rose again from the dead the third day, by his own power; whereby he - declared himself to be the Son of God, to have satisfied divine - justice, to have vanquished death, and him that had the power of it, - and to be Lord of quick and dead; all which he did as a public - Person, the Head of his church, for their justification, quickening - in grace, support against enemies, and to assure them of their - resurrection from the dead at the last day. - -The former of these answers containing only a general account of what is -particularly insisted on in some following answers, we pass it over, and -proceed to consider Christ as exalted in his resurrection. And -accordingly we may observe, - -I. That he did not see corruption in death. Corruption according to our -common acceptation of the words imports two things, - -1. The dissolution of the frame of nature, or the separation of soul and -body, in which sense every one that dies sees corruption; for death is -the dissolution, or separation of the two constituent parts of man; -which therefore the apostle calls _the dissolution of this earthly -tabernacle_, 2 Cor. v. 1. Now when our Saviour is said not to see -corruption, it is not to be understood in this sense; because he really -died. - -2. It consists principally in the body’s being putrified, or turned into -dust. In this sense it is said, _Thou wilt not suffer thine Holy One to -see corruption_, Acts ii. 27. which is explained in a following verse, -in which is said, that _his flesh did not see corruption_, ver. 31. i. -e. he did not continue long enough in the state of the dead, for his -body to be corrupted, which it would have been, without a continued -miracle, had it lain many days in the grave. - -If it be objected, that to lie two or three days in the grave is -sufficient to contract some degree of corruption; therefore Christ’s -body could not, in all respects, be free from corruption. - -To this we answer, that there was a peculiar hand of providence, in -keeping it from being corrupted, during that short space of time, in -which it continued in the state of the dead, which was an indication of -the great regard which God had to him, his sufferings therein being now -at an end. But there may be another reason hereof assigned, inasmuch as -the filth of sin is sometimes illustrated by things putrified and -corrupted, to beget in us a detestation thereof; therefore God would not -suffer the body of Christ to be corrupted; as his soul had not the least -taint of moral corruption in life, it was not expedient that his body -should have the least mark or emblem of it in death. And it was also -necessary, that his body should not see corruption, by being turned into -dust, as the bodies of all men will be; otherwise we could not have had -so evident a proof, that the same body which died, was raised again from -the dead, which will be farther insisted on, under a following head, -when we consider the reason why he rose again so soon as the third day. - -II. It was not possible for our Saviour to be held any longer under the -power of death: this is taken from Acts ii. 24. For the understanding -whereof, let us consider, - -1. That had he continued always under the power of death, it would have -argued the insufficiency of his satisfaction, so that his obedience in -life, and his sufferings in death, could not have attained the end -designed thereby; and consequently the infinite worth and value thereof -would, in effect, have been denied. Therefore the justice of God being -fully satisfied, it could not refuse to release him out of prison, that -is, to raise him from the dead. - -2. It was not possible that he should be held any longer under the power -of death, than till the third day, because the purpose and promise of -God must have its accomplishment. And, indeed, he was given to -understand, before he suffered, that his body should be detained no -longer in the grave; as he intimates to his followers, _Destroy this -temple, and in three days I will raise it up_, John ii. 19. This event, -therefore, was proposed as a sign, and an appeal is made thereunto, for -the confirmation of his mission and doctrine; therefore it was -impossible that he should be held any longer in the grave. - -III. We are to prove, that Christ actually rose again from the dead. The -two main proofs, necessary to support our faith herein, are, 1. A -sufficient testimony given hereof by creatures, 2. A farther -confirmation of it by miracles, which are a divine testimony. Both these -we have; and it may be farther observed, that the great ends of his -death and resurrection are fully obtained, as appears by daily -experience; all which afforded us unquestionable matter of conviction. - -_First_, As to the former sort of testimony. It was attested by -sufficient, undeniable evidence; as, - -1. By two angels, who were sent from heaven, as the first witnesses -thereof; they are described as being _in shining garments, who said, Why -seek ye the living among the dead? he is not here, but is risen_, Luke -xxiv. 4-6. They are called indeed, two men, because they appeared in -human form; but another evangelist calls them _two angels_, John xx, 12. - -2. It was attested, by several men and women, who were his familiar -friends and followers before his death, and saw and conversed with him, -after his resurrection, and therefore had sufficient proof that it was -he who suffered that was raised from the dead. And, lest the testimony -of his apostles should not be reckoned sufficient, though there were -enough of them to attest this matter, he was afterwards seen by a great -number, namely, _Above five hundred brethren at once_, 1 Cor. xv. 6. and -surely, all these could not be deceived, in a matter of which it was -necessary for themselves, as well as others, that they should have the -fullest conviction. - -Now that it was morally impossible, that his disciples, in particular, -should be imposed on, will farther appear, if we consider, - -(1.) That they were his intimate associates; it was for this reason, -among others, that providence ordered that he should appear to, and -converse mostly with them: had he appeared to others, who never knew him -before, and told them that he was risen from the dead, though they could -not question his being alive, whilst they conversed with him; yet they -might doubt whether he was the same person who died, and so was raised -from the dead: and it cannot well be conceived that such could receive a -full conviction, as to this matter, without a miracle: but, when he -appeared to those who were intimately acquainted with him, before his -death, the conviction is easy and natural; for, - -If his countenance, or outward appearance, as much resembled what it was -before his death, as ours after a fit of sickness does what it was -before; then his aspect, or external appearance to them, would afford -such matter of conviction, as very few pretend to gainsay; especially, -considering it was but three days since they saw him, before he was -crucified. But it may be objected to this, that his countenance was so -altered, that it was hard to know him by it, insomuch that Mary, one of -his intimate acquaintance, when she first saw him, mistook him for the -gardener, John xx. 14, 15. and it is said, that, _after this he appeared -in another form unto two of them_, Mark xvi. 12. - -As to the former of these scriptures, Mary might easily mistake him for -another person, through surprize, and not looking stedfastly on him, as -not expecting to see him. This her mistake, therefore, may easily be -accounted for, though we suppose his countenance not much to differ from -what it was before his death. - -As to the other scripture, which speaks of his appearing, _in another -form_, to two of his disciples, as they walked into the country; this is -mentioned, with some particular enlargement, by the evangelist Luke, -together with the conversation our Saviour had with them; and it is -observed, that _their eyes were holden, that they should not know him_, -Luke xxiv. 16. and that afterwards _their eyes were opened and they knew -him_, ver. 31. May we not, from hence, suppose, that there was something -preternatural, either in the change of Christ’s countenance, to the end -that, at first, they should not know him; or else, that there was some -impress upon the minds of the disciples, that prevented their knowing -him? If the former of these be supposed, as agreeable to St. Mark’s -words, relating to his appearing in _another form_; this miracle will -not give sufficient occasion for us to conclude that our Saviour’s -countenance was so much altered, when, in other instances, he appeared -to his disciples, that it was impossible that they should know him -thereby: but, if this should be allowed; or, if it should be objected, -that the most intimate friends may mistake the person whom they see, if -there be nothing else to judge by, but the likeness of his countenance, -to what it was before; then let us add, - -(2.) That our Saviour not only appeared to his disciples, but conversed -with them, and brought to their remembrance what had passed between him -and them before his death: thus he says, _These are the words that I -spake unto you while I was yet with you_, &c. Luke xxiv. 44. Now, when a -person not only discovers himself to others, but brings to mind private -conversation that had before passed between them, at particular times -and places; this leaves no ground to doubt whether it be the same -person, or no. Therefore his appearing to, and conversing with his -intimate, particular friends, and calling to mind former conversation -held with them before his death, proves that he was the same Person that -had lived before; and consequently they might be as sure that he was -raised from the dead, as they were that he died. - -3. Those persons, who, after his resurrection, were witnesses to the -truth hereof to the world, were very worthy of credit; for, - -(1.) They were of such a temper, that they would believe nothing -themselves, but upon the fullest evidence; and this they had to such an -extreme, as is uncommon; providence so ordering it, that we might, from -thence, be more sure that we were not imposed on by their report. They -were incredulous, even to a fault; for, - -_1st_, Though they had sufficient intimation given them, that our -Saviour would rise from the dead, at that time that he really did, and -were also credibly informed by the women, who had an account hereof from -the angel, that he was risen; yet it is said, _Their words seemed to -them as idle tales, and they believed them not_, chap. xxiv. 11. - -_2dly_, After they had received a farther account of this matter, from -those two disciples, who conversed with him, going to Emmaus, and -therefore had sufficient ground, from them, to conclude that he was -risen from the dead; yet, when our Saviour, at the same time that they -were reporting this matter to them, appeared in the midst of them, _they -were terrified_, as if they had _seen a spirit_, Luke xxiv. 36, 37. This -farther discovers how much they were disinclined to believe any thing, -without greater evidence than what is generally demanded in like cases. - -_3dly_, The report given by the rest of the disciples to Thomas, -concerning his resurrection, and his having appeared to them, and -conversed with them, which was a sufficient ground to induce any one to -believe it, was not, in the least regarded by him, who determined, that -unless _he saw in his hands the print of the nails, and put his finger -into the print of the nails, and thrust his hand into his side, he would -not believe_; in which he was afterwards indulged by our Saviour for his -conviction. All these things are plain proofs that the disciples, who -were to be witnesses of this matter, were not persons of such a temper, -as that they might easily be imposed on, and therefore their report is -more convincing to us. - -(2.) They were men of an unspotted character, unblemished honesty and -integrity, which is a very necessary circumstance to be regarded, in -those who are evidences to any matters of fact: their conversation was -subject to the inspection of their most inveterate enemies, who, if they -could have found any thing blame-worthy therein, would, doubtless, have -alleged it against them, as an expedient to have brought their persons -and doctrines into disrepute, which would have had a tendency to sap the -very foundation of the Christian religion; and the Jews need not have -had recourse to persecution, or called in the aid of the civil -magistrate to silence them, if they could have produced any instances of -dishonesty, or want of integrity, in their character. The apostle Peter, -who was one of the witnesses to this truth, appeals to the world in the -behalf of himself and the rest of the apostles, when he says, _We have -not followed cunningly devised fables, when we made known unto you the -power and coming of our Lord Jesus Christ, but were eye-witnesses of his -Majesty_, 2 Pet. i. 18. and, indeed, their writings discover not only -great integrity, but holiness, and therefore the same apostle styles -them all, _Holy men of God_, ver. 21. - -(3.) They could not be supposed to have the least prospect of advantage -by deceiving the world, as to this matter; but, on the other hand, were -to look for nothing else but the greatest degree of opposition, both -from the Jews and the Heathen. The former, who had always been such -enemies to their Lord and Master, would, doubtless, be so to them; and, -besides this, they reckoned it their interest to oppose and persecute -every one who propagated this doctrine, inasmuch as they apprehended, -that, if the world believed it, it would fasten an eternal mark of -infamy upon them; and they were also apprehensive, that it would _bring -on them_ the guilt of _his blood_, that is, the deserved punishment -thereof, Acts v. 28. If any one should object, that they might have some -view to their own interest, when they first became Christ’s disciples, -or expect some secular advantage, by being the subjects of his kingdom, -as apprehending that it was of a temporal nature; this they had not any -ground for from him. Besides, since his crucifixion, all expectations of -that kind were at an end; and therefore their reporting that he was -risen from the dead, if he had not been so, would have been to invent a -lie, contrary to their own interest. - -Moreover, they would herein not only have imposed on others, but have -incurred the divine displeasure, and ruined their own souls, the -happiness whereof was equally concerned in the truth of their testimony -with that of ours; and none can suppose that they ever appeared so -desperate, as not to regard what became of them, either in this or -another world. - -Thus we have considered the testimony of those apostles, who saw and -conversed with Christ after his resurrection, together with their -respective character, as witnesses hereof. And to them we have the -addition of another witness to this truth, namely, the apostle Paul, who -saw him in an extraordinary manner, after his ascension into heaven, and -heard his voice, saying, _Saul, Saul, why persecutest thou me? I am -Jesus, whom thou persecutest_, chap. xxvi. 14-16. upon this occasion he -says, concerning himself, _Last of all he was seen of me also, as of one -born out of due time_, 1 Cor. xv. 8. that is, one who had this -qualification for the apostleship, or his being a witness to Christ’s -resurrection, after that time, in which others were qualified to bear -their testimony hereunto, that is, after his ascension into heaven. And -we may observe, concerning this witness, that he was well known, by all -the Jews, to have been one of the most inveterate enemies to -Christianity in the world; which he frequently afterwards took occasion -to mention, that so his testimony might be more regarded; and, indeed, -nothing short of the fullest evidence, as to this matter, could induce -him to forego his secular interest, and in common with the rest of the -apostles, to expose himself to the loss of all things, in defence of -this truth. - -And, now we are speaking concerning the witnesses to Christ’s -resurrection, and the apostle Paul, as attesting this, from his having -seen him in glorified state, we may take notice of one more evidence -hereunto, namely, the blessed martyr Stephen, who declared, in the -presence of his enraged enemies, _Behold, I see the heavens opened, and -the Son of man standing on the right hand of God_, Acts vii. 56. He was, -doubtless, one of the holiest, and most upright men in his day; and, -when he gave this testimony, it is said, in the foregoing words, _He was -full of the Holy Ghost_; and certainly the Holy Ghost, would not suggest -a falsity to him: and this he spake when ready to expire, and, at such a -time, men are under no temptation to deceive the world; so that if, at -any time, they are to be believed, it is then, when they are in the most -serious frame, and thoughtful about the world into which they are -immediately passing. Thus concerning the testimony of Christ’s friends -and followers to his resurrection. - -And, to this, we might add the testimony of enemies themselves hereunto; -they were forced to own this truth, though it was so much against their -own interest, and made their crime, in crucifying him appear so black -and heinous. Thus we may observe, that when Christ was buried, the Jews -desired Pilate, from the intimation which they before had received, that -he was to rise again after three days, that his sepulchre should be made -sure till that time, which was done accordingly; a stone rolled to the -mouth thereof, and sealed, and a watch appointed to guard it; and these -were Jews, as Pilate says, _Ye have a watch, go your way, make it as -sure as you can_, Matt. xxvii. 65. He did not order Christ’s friends and -followers to watch the sepulchre, but his enemies; and it is observed, -concerning them, that when the stone was rolled from the door of the -sepulchre, by the ministry of an angel, _the keepers_, or the watch -which Pilate had set, _did shake and became as dead men_, chap. xxviii. -4. or were ready to die with fear. This could not throw them into a -sleep, for fear awakens, rather than stupifies the passions; upon this -it is said, _Some of the watch came into the city, and shewed unto the -chief priests the things that were done; and when they had assembled -together, and had taken counsel, they gave large money unto the -soldiers, saying, Say ye, his disciples came by night, and stole him -away, while we slept_; and, since this would render them liable to the -governor’s resentment, and some degree of punishment for their not -attending their respective post, with that watchfulness that was -necessary, they add, _We will persuade him and secure you_; upon which -it is said, _They took the money, and did as they were taught; and this -saying is commonly reported among the Jews until this day_. This is the -most stupid and absurd method that could be taken, to discountenance the -doctrine of Christ’s resurrection; and, indeed it contains a proof -thereof: the soldiers, at first, reported matter of fact; but the -evasion thereof confutes itself. Must we not suppose, that there were a -considerable number that watched the sepulchre? Doubtless, they would -take care to have several there present, lest those who might come to -steal him away should be too strong for them: and, if there were several -of them present, could they be all asleep at the same time? and could -the tomb be opened, which they had made stronger than ordinary, and the -stone rolled from it, and yet none of them be awakened out of their -sleep? Besides, if they were asleep, their evidence, that Christ was, at -the same time, stolen away by his disciples, is too ridiculous to be -regarded by any, who consider what sort of evidence deserves to be -credited; for how could they know what was done when they were asleep? -Thus concerning the testimony given to Christ’s resurrection, both by -angels and men. We proceed to consider, - -_Secondly_, How it was confirmed by miracles, which are no other than a -divine testimony. The former sort of evidence, indeed, is sufficient to -convince any one, who does not give way to the greatest degree of -scepticism: but yet we have farther proof of it; for, as the apostle -says, _If we receive the witness of men, the witness of God is greater_, -1 John v. 19. Now God himself has been pleased to set his seal to this -truth, or to confirm it by the extraordinary testimony of miracles, -which were wrought by the apostles; which was, in some respect, -necessary, that the faith of those, who were to be convinced thereby, -might be properly divine, and therefore founded on greater evidence than -that of human testimony, how undeniable soever it were: thus it is said, -that _with great power gave the apostles witness of the resurrection of -the Lord Jesus_, Acts iv. 33. and the Holy Ghost, in particular, by -whose immediate efficiency these miracles were wrought, is said to be a -witness hereunto: thus the apostles say, _We are his witnesses of these -things, and so is also the Holy Ghost, whom God hath given to them that -obey him_, chap. v. 32. the meaning of which is, we are speaking and -acting by the immediate power of the Holy Ghost, confirming to you this -great truth. And, indeed, those miraculous gifts of the Holy Ghost were -an extraordinary means for the conviction of the world concerning this -truth; which our Saviour gave his followers ground to expect, at this -time, before his death, when he spake concerning the Spirit, which was -not before given, John vii. 36. that is, not in so great a degree, so as -to enable them to speak with divers tongues, and work various sorts of -miracles, beyond what they had done before; accordingly it is said, _The -Holy Ghost was not yet_, or before this, _given, because that Jesus was -not glorified_. This Christ also promised them, immediately before his -ascension into heaven, that _these signs shall follow them that believe; -in my name shall they cast out devils; they shall speak with new -tongues, they shall take up serpents, and, if they drink any deadly -thing, it shall not hurt them; they shall lay hands, and they shall -recover_, Mark xvi. 17, 18. These miracles are called signs, as ordained -to signify or give a proof of Christ’s resurrection; and they are said -to be wrought by them, who had the faith of miracles, believed it -themselves, and hereby induced others to believe it; and also they -wrought them in his name, with a design to set forth his glory, which -could not have been evinced hereby, had he not been risen from the dead. - -And to this we may add, that all the gifts and graces of the Spirit, -which believers are made partakers of, are convincing evidences of this -doctrine. But this will be considered under a following head, when we -speak to the latter part of this answer, respecting the fruits and -consequences of Christ’s resurrection, which the church, in all the -ages, thereof, experiences, whereby the work of grace is begun, carried -on, and perfected in them; which leads us to consider, - -IV. The properties of the body of Christ, as thus raised from the dead, -as it is said, in this answer, that the same body was raised again, with -all the essential properties thereof, but without mortality, and other -common infirmities belonging to this life. - -1. It was the same body which suffered that was raised from the dead, -otherwise it could not be called a resurrection: thus the apostle Paul, -speaking concerning the general resurrection at the last day, compares -it to the springing up of seed, 1 Cor. xv. 37, 38. that is sown in the -ground, which, though it be very much altered, as to its shape, and many -accidental properties, yet it is the same for substance that was sown; -accordingly, every seed hath its own body; the matter is the same, -though the form be different. - -2. When it is said, that the body of Christ had the same essential -properties which it had before his death, we are to understand hereby, -that it was material, and endowed with the same senses that it had -before, which were exercised in the same manner, though it may be, in a -greater degree. - -3. It is farther observed, that it had not the same accidental -properties which belonged to it before; for it was without mortality, -and other infirmities of this life; thus the apostle speaks, concerning -the resurrection of all believers to this purpose, _It is sown in -corruption, it is raised in incorruption; it is sown in dishonour, it is -raised in glory; it is sown in weakness, it is raised in power; it is -sown a natural body, it is raised a spiritual body_, ver. 42-44. and it -is said in particular, concerning our Saviour, that, _being raised from -the dead, he dieth no more_, Rom. vi. 9. that is, he was raised -immortal. And as believers, after their resurrection from the dead, -shall be delivered from the common infirmities of life, such as hunger, -thirst, pain, sickness, and the like; much more may we conclude that our -Saviour was so: but how far his human nature was changed as to all the -properties thereof, it is not for us to pretend to determine, nor ought -we to be too inquisitive about it; nevertheless, we may conclude, that -though it was raised incorruptible and immortal, and exempted from the -common infirmities of this life; yet it was not, while here on earth, -clothed with that lustre and glory which was put upon it, when he -ascended into heaven; the reason of which might probably be this, that -he might converse with men, or that they might be able to bear his -presence, which they could not have done, had his body been so glorious, -as it is now at present, since his ascension into heaven. - -V. It is farther observed, that Christ was raised from the dead on the -third day, that is, he continued in the state of the dead, from the -evening of the sixth day, to the morning of the first, which is the -Christian Sabbath: thus the day on which Christ died is said to be the -_preparation, and the Sabbath drew on_, Luke xxiii. 54. which another -Evangelist explains, and says, _It was the preparation, that is, the day -before the Sabbath_, Mark xv. 42. The reason why the day before the -Sabbath is so called, is, because it was the day wherein they prepared -every thing that was necessary for the solemnity of the day following, -and gave a dispatch to their worldly affairs, that they might not be -embarrassed therewith, and that by fore-thought and meditation on the -work of that day, they might be better prepared. This was on the sixth -day of the week, and Christ died in the evening, not long before -sun-set; and it is also said, that he rose again from the dead when the -seventh day was past, very early in the morning on the first day of the -week, chap. xvi. 1, 2. so that our Saviour continued in the state of the -dead a part of the sixth, the whole seventh, and a part of the first day -of the week; upon which account he is said to rise again on the third -day, 1 Cor. xv. 4. that is, the third day, inclusive of the day of his -death, and that of his resurrection. The learned bishop Pearson, in his -marginal notes on the fifth article of the Creed, illustrates it by a -tertian, or third-day ague, which is so called, though there be but one -day’s intermission between the paroxisms thereof, and so the first and -third day are both included in the computation. This is farther -illustrated by him and others, who treat on this subject, viz. that the -scripture often speaks of a number of days, inclusive of the first and -last; as when it is said, _When eight days were accomplished, our -Saviour was circumcised_, Luke xii. 21. including the days of his birth -and circumcision, between which six days intervened.[230] Thus our -Saviour continued three days in the state of the dead, inclusive of the -first and last; or, he rose again, the third day, according to the -scriptures. - -We shall now consider what reasons may be assigned why providence -ordered that Christ should continue three days, and no longer, in the -state of the dead. - -1. It seems agreeable to the wisdom of God that there should be some -space of time between his death and resurrection, that so there might be -a sufficient evidence that he was really dead, since much depends on our -belief thereof. He might have breathed forth his soul into the hands of -God one moment, and received it again, as raised from the dead, the -next: but God, in wisdom, ordered it otherwise; for, had he expired, and -rose from the dead, in so short a time, it might have been questioned -whether he died or no; whereas his lying in the grave till the third -day, puts this matter beyond all dispute. - -2. It was agreeable to the goodness and care of providence that our -Saviour should not continue too long in the state of the dead: had he -continued several years in the grave, there could not have been an -appeal to his resurrection, during all that space of time, to confirm -the faith of his people concerning his mission. God would not keep his -people too long in suspense, whether it was he that was to redeem -Israel; nor would he too long delay the pouring forth of his Spirit, or -the preaching of the gospel, which were designed to be deferred till -Christ’s rising from the dead; and it seems most convenient that he -should soon rise from the dead, that is, on the third day, that the -world might have a convincing proof of his resurrection, while his death -was fresh in their memories, and the subject-matter of the discourse of -all the world. And they, having been told of this before-hand, were, or -ought to have been in expectation of this wonderful and glorious event; -and consequently it would be an expedient for their greater conviction. - -_Object._ To what has been said concerning Christ’s arising again on the -third day, so as that he lay but one whole day in the grave, and a part -of two days, it is objected, that he is said, in Matt. xii. 40. to _be -three days and three nights in the heart of the earth_, which includes a -longer time than what is before mentioned; therefore he was crucified on -the fifth day of the week, not on the sixth; and it is also contrary to -what has been said concerning his being crucified on the preparation -before the Sabbath. - -_Answ._ In answer to this objection, let it be considered, - -1. That it cannot be denied, according to the scripture-account of time, -that the measure of a day contains the space of time, from one evening -to the next, which is twenty-four hours. This we call a natural day, the -night being the first part thereof, and not the morning according to our -computation, as we reckon a day to contain the space of time from one -morning to the next. The reason why the Jews thus begin their day, is, -because it is said, _The evening and the morning were the first day_, -Gen. i. 5. and the Sabbath day was reckoned to continue the space of -time, from the evening of the sixth day, to the evening of the seventh, -_viz._ from sun-set to sun-set; as it is said, _From even unto even -shall ye celebrate your sabbath_, Lev. xxiii. 32. This farther appears, -from what is said concerning our Saviour’s _going into Capernaum_, and, -_on the Sabbath day, entering into the synagogue, and teaching_; whereas -it is said, in a following verse, _When the Sabbath was over, they -brought unto him all that were diseased and possessed with devils; and -the city was gathered together at the door, and he healed many that were -sick of divers diseases_, &c. Mark i. 21. compared with ver. 32-34. from -whence it appears, that the Sabbath was over at sun-set that day; for -the Jews, thinking it unlawful to heal on the Sabbath day, as they -expressly say elsewhere, would not bring those who had diseases to be -healed till the Sabbath was past. - -2. When a whole natural day, consisting of twenty-four hours, is spoken -of in scripture, it is generally called a day and a night, or an evening -and a morning. The Jews have no compound word to express this by, as the -Greeks[231] have: thus it is said, _Unto two thousand and three hundred -days, then shall the sanctuary be cleansed_, Dan. viii. 14. The word -which we render _days_, in the Hebrew, signifies, as our marginal -reference observes, _evening morning_, or so many spaces of time, each -of which consists of evening and morning; and elsewhere it is said, that -Moses was upon the mount _forty days and forty nights_, Exod. xxiv. 28. -that is, forty of those spaces of time, which we call days, each of -which make a day and a night; so that a day and a night, according to -the Hebrew way of speaking, imports no more than a day; therefore, when -our Saviour is said to be three days and three nights in the heart of -the earth, it is an hebraism, which signifies no more than three days, -or three of those spaces of time, each of which being compleated, -consists of a day and a night. - -3. It is a very common thing, in scripture, for a part of a day to be -put for a day, by a _synecdoche_ of the part for the whole; therefore a -part of that space of time, which, when completed, contains day and -night, or the space of twenty-four hours, is called; therefore that -which is done on the third day, before it is completely ended, is said -to take up three days in doing: thus Esther says, _Fast ye for me, and -neither eat nor drink three days, night or day; I also and my maidens -will fast likewise, and so will I go unto the king_, Esth. iv. 16. -whereas it is said after this, that _on the third day Esther put on her -royal apparel, and stood in the court of the king’s house_, chap. v. 1. -therefore she could not be said to fast three whole days, but a part -thereof; for, before the third day was ended, she went to the king. -Therefore a part of three days, or that which is said to be done after -three days, or three days and three nights, which is all one, that may -be said to be done on the third day, though not completely ended. -Therefore our Saviour may be said to be three days and three nights in -the heart of the earth, that is, a part of those spaces of time, which, -if completed, would have contained three days and three nights. - -VI. Christ raised himself from the dead by his own power. Here let it be -considered, - -1. That no power but what is divine, can raise the dead, since it is a -bringing back the dissolved frame of nature into the same, or a better -state than that in which it was before its dissolution, and a remanding -the soul, which was in the hand of God that it may be again united to -its body, which none can do, but God himself. Accordingly the apostle -mentions it as a branch of the divine glory, and God is represented, as -he _who quickeneth all things_, 1 Tim. iv. 13. therefore the body of -Christ was raised by divine power: thus the apostle says, _This Jesus -hath God raised up_, Acts ii. 32. and, when he mentions it elsewhere, he -makes use of a phrase that is uncommonly emphatical; he wants words to -express it, when he speaks of _the exceeding greatness of his power -which he wrought in Christ, when he raised him from the dead_.[232] - -2. Since the Father, Son, and Holy Ghost, are God, as has been observed -under a foregoing answer,[233] it follows, that this infinite power -belongs equally and alike to them all, and therefore all these divine -Persons may be said to have raised Christ’s body from the dead. That the -Father raised him, no one denies that speaks of the resurrection; and -the apostle expressly says, _that he was raised up from the dead by the -glory of the Father_, Rom. vi. 4. And it is farther said, that he raised -himself from the dead: thus he tells the Jews, speaking of the temple of -his body, destroy this temple, _and in three days I will raise it up_, -John ii. 19. And that the Holy Ghost raised him, seems to be implied in -that expression, in which it is said, _He was declared to be the Son of -God with power, according to the Spirit of holiness, by the resurrection -from the dead_, Rom. i. 4. that is, the Spirit, by this act of divine -power, declared him to have been the Son of God, and to have finished -the work he came about; and elsewhere he is said to _be quickened by the -Spirit_, 1 Pet. iii. 18. - -3. Christ, by raising himself by his own power, declared that he was the -Son of God, that is, not only a divine Person, which his Sonship always -implies, but his mission and authority to act as Mediator; and also that -he had accomplished the work that he came into the world about. - -As to what our Saviour says, concerning his raising himself by his own -power; the Socinians apprehending this to be an argument tending to -overthrow the scheme they lay down, who deny his divinity, are forced to -make use of a very sorry evasion, when they pretend to give the sense of -that scripture before mentioned, _Destroy this temple, and after three -days I will raise it up_. They suppose, that the meaning is only this, -that the Father put life into his dead body, and united it to the soul, -and, after that, he lifted himself up out of the grave, which is -certainly a very jejune and empty sense of the words: Is it so great a -matter for a Person, who was quickened by divine power, to lift up -himself from the grave, in which he lay? In this sense, any one may be -said to raise himself up, as well as Christ, or any one might raise the -dead after this, by taking him by the hand, and lifting him up from the -ground. This shews how much men are sometimes put to it to support a -cause that is destitute of solid arguments for its defence. According to -this method of reasoning, the whole world may be said to raise -themselves at the last day, when God has put life into their dead -bodies: but certainly more than this is implied in Christ’s raising -himself up, inasmuch as it is opposed to his body’s being destroyed, or -the frame of nature’s being dissolved in death; therefore he certainly -intends that he would exert divine power, in raising himself from the -dead, and hereby declare himself to be a divine Person, or the Son of -God. - -VII. We are next to consider the effects of Christ’s resurrection, -either as they respect himself or his people. - -1. As to what concerns himself. This was a demonstrative evidence that -he had fully satisfied the justice of God, or paid the whole price of -redemption, which he had undertaken to do; for hereby he was released -out of the prison of the grave, not only by the power, but the justice -of God, and received a full discharge; and accordingly was, in this -respect, justified, and a full proof given that the work of redemption -was brought to perfection. - -It is also observed, that hereby he conquered death, and _destroyed him, -that had the power of it_, to wit, _the devil_, Heb. ii. 14. and so -procured to himself a right to be acknowledged as _the Lord both of the -dead and the living_, Rom. xiv. 9. This is, in some respects, different -from that universal dominion which he had over all things, as God, which -was the result of his being the Creator of all things and was not -purchased or conferred upon him, as the consequence of his performing -the work which he came into the world about: I say, this dominion, which -we are considering, is what belongs to him as Mediator; and it includes -in it a peculiar right which he has, as Mediator, to confer on his -people those blessings which accompany salvation; and his right to give -laws to his church, defend them from their spiritual enemies, and bestow -all the blessings on them, which were promised to them in the covenant -of grace, and also in his ordering all the affairs of providence to be -subservient thereunto. Had he not designed to redeem any of the race of -mankind, he would have had a dominion over the world, as God, the Judge -of all; a right to condemn and banish his enemies from his presence: but -he could not be said to exercise dominion in such a way, as it is -displayed, with respect to the heirs of salvation; for that would have -been inconsistent with his divine perfections. Had he not died, and rose -again, he would, indeed, have had a right to have done what he would -with his creatures; but as he could not, without this have redeemed any, -so he could not confer, upon a peculiar people, that possession, which -he is said hereby to have purchased. - -2. The effects of Christ’s resurrection, which respect his people, -consist more especially in four things. - -(1.) Their justification is owing hereunto. And we are said sometimes to -be justified by his death, or _by his blood_, Rom. v. 9. so elsewhere we -are said to be justified, both by his death and resurrection, in -different respects, _Who is he that condemneth? it is Christ that died, -yea, rather that is risen again_, chap. viii. 34. by which some -understand, that Christ, by his death paid the debt, which we had -contracted, to the justice of God; and, by his resurrection, he received -a discharge, or acquittance, in their behalf, for whom he died, and rose -again; so that when he was discharged, his people might be said to be -discharged in him, as their public Head and Representative. This is well -expressed in our large English Annotations,[234] _viz._ that “our -justification, which was begun in his death, was perfected in his -resurrection. Christ did meritoriously work our justification and -salvation, by his death and passion; but the efficacy and perfection -thereof, with respect to us, dependeth on his resurrection. By his -death, he paid our debt; in his resurrection, he received our -acquittance, Isa. liii. 8. _Being taken from prison, and from judgment_. -When he was discharged, we, in him, and together with him, received our -discharge from the guilt and punishment of all our sins;” which is very -agreeable to what is said in this answer, that he did all this as a -public Person, the Head of his church. Nevertheless, there is another -notion of our justification, which consists in our apprehending, -receiving, or applying his righteousness by faith, which, as will be -observed in its proper place,[235] cannot, from the nature of the thing, -be said to be before we believe. - -(2.) Another effect of Christ’s resurrection, is our quickening in -grace; as it is said, _When we were dead in sins, he hath quickened us -together with Christ_, Eph. ii. 5. This implies either that his death, -being the procuring cause of all inherent grace begun in regeneration, -and carried on in sanctification; his was the first step taken in order -to his applying what he had purchased; and that afterwards we are -raised, as the consequence thereof, from the death of sin, to a -spiritual life of holiness; or else it denotes that communion which -believers have with Christ in his resurrection, as well as his death, as -he is the Head and they the members; which is agreeable to that peculiar -mode of speaking, often used by the apostle Paul, who, in several places -of his epistles, speaks of believers, as crucified, dead, and buried, -risen, and ascended into heaven, and sitting at God’s right hand, in -heavenly places, in, or with Christ.[236] - -(3.) This is also a means for our support against our enemies, whose -utmost rage can extend itself no farther than the grave. They, for whom -Christ died, and rose again, shall obtain a glorious resurrection and -eternal life with him; and therefore he advises his people not _to be -afraid of them that kill the body, and, after that have no more power -that they can do_, Luke xii. 4. which will farther appear, if we -consider another effect of Christ’s resurrection, _viz._ - -(4.) That they are hereby assured of their resurrection from the dead at -the last day. Christ’s resurrection is, as it were, the exemplar and -pledge of their’s; as hereby he conquered death in his own Person, so he -gives them ground to conclude, that this _last enemy_, which stands in -the way of their complete blessedness, _shall be destroyed_, 1 Cor. xv. -26. accordingly it is said, that he is _risen from the dead, and become -the first fruits of them that slept_, ver. 20. But this will be farther -considered, under a following answer.[237] - -Footnote 230: - - _This observation is of use for the explaining the sense of several - scriptures, which contain a seeming contradiction between them: thus, - in Luke_ ix. _28. it is said_, About eight days after these sayings, - Jesus took Peter and John and James, and went up into a mountain to - pray; _whereas Mark says, in chap._ ix. _2. that this was done_ after - six days, _Luke speaks of the eight days, inclusive of the first and - last. Mark speaks of eight days, exclusive of them both, which is but - six days_. - -Footnote 231: - - _This they call_ νυχθημερον. - -Footnote 232: - - _Eph._ i. _19, 20._ υπερβαλλον μεγεθος της δυναμεως αυτου, _power that - is great, even to an hyperbole._ - -Footnote 233: - - _See Quest. IX, XI._ - -Footnote 234: - - _See the notes on Rom._ iv. _25._ - -Footnote 235: - - _See Quest. LXX, LXXII._ - -Footnote 236: - - _See Page 182, ante._ - -Footnote 237: - - _See Quest. LXXXVII._ - - - - - Quest. LIII., LIV. - - - QUEST. LIII. _How was Christ exalted in his ascension?_ - - ANSW. Christ was exalted in his ascension, in that having, after his - resurrection, often appeared unto, and conversed with his apostles, - speaking to them of those things pertaining to the kingdom of God, - and giving them commission to preach the gospel to all nations; - forty days after his resurrection, he, in our nature, and as our - Head, triumphing over enemies, visibly went up into the highest - heavens, there to receive gifts for men, to raise up our affections - thither, and to prepare a place for us, where himself is, and shall - continue, till his second coming at the end of the world. - - QUEST. LIV. _How is Christ exalted in his sitting at the right hand - of God?_ - - ANSW. Christ is exalted in his sitting at the right hand of God, in - that, as God-man, he is advanced to the highest favour with God the - Father, with all fulness of joy, glory, and power over all things in - heaven and earth, and doth gather and defend his church, and subdue - their enemies, furnish his ministers and people with gifts and - graces, and maketh intercession for them. - -In the former of these answers, we have an account of Christ’s ascension -into heaven; in the latter, of his sitting at the right hand of God, -which contains a circumstance of glory, that was immediately consequent -hereupon. And accordingly we are led, - -_First_, To consider Christ’s ascension into heaven. Here we may -observe, - -1. The distance of time between his resurrection and ascension, and what -he did during that interval. It is expressly said, that _he shewed -himself alive after his passion, by many infallible proofs, being seen -of them_, viz. the apostles, _forty days, and speaking of the things -pertaining to the kingdom of God_, Acts i. 3. Some of the evangelists -are more particular on this subject than others: but if we compare them -together, we may observe, - -1. That our Saviour, during this interval, did not converse freely and -familiarly with the world, as he had done before his death, during the -exercise of his public ministry; and, indeed, we cannot learn, from any -account given by the evangelists of this matter, that he appeared, so as -to make himself known, to any but his friends and followers. He might, -it is true, have appeared to the Jews, and thereby confuted that lie, -which they so studiously propagated, that his disciples came by night -and stole him away, and consequently that he was not risen from the -dead: but he thought, as he might well do, that he had given them -sufficient proof, before his death, that he was the Messiah; and, since -he designed that his resurrection should be undeniably attested, by -those who were appointed to be the witnesses thereof, it was needless -for him to give any farther proof of it. And, besides, his enemies being -wilfully blind, obstinate, and prejudiced against him, he denied them -any farther means of conviction, as a punishment of their unbelief; -therefore he would not appear to them after his resurrection. And, -indeed, had he done it, it is probable, considering the malicious -obstinacy and rage which appeared in their temper, that they would have -persecuted him again, which it was not convenient that he should submit -to, his state of humiliation being at an end. - -2. He did not continue all the forty days with his apostles; nor have we -ground to conclude that he abode with them in their houses, as he did -before his death, nor did he eat and drink with them, excepting in two -or three particular instances, mentioned by the evangelist, Luke xxiv. -41-43. John xxi. 13. the design of which was to prove, that, after his -resurrection, he had as true an human body, with all the essential -properties thereof, as he had before his death; and therefore was not, -as they supposed him to be, when first they saw him, a spectrum. - -All the account we have of his appearing to his friends and followers, -is, that it was only occasionally, at such times as they did not expect -to see him. At one time, he appeared to the two disciples going to -Emmaus, and made himself known to them, when they came to their -journey’s end, and then withdrew himself in an instant; afterwards, we -read of his appearing to the apostles, when they were engaged in social -worship, on the day of his resurrection; and also, that he appeared to -them again on the first day of the following week, John xx. 19. compared -with ver. 26. and another time at the sea of Tiberias, chap. xxi. 1. and -it is expressly said, after this, that _this was now the third time that -Jesus shewed himself to his disciples, after that he was risen from the -dead_, ver. 14. And, besides this, we read elsewhere of his being _seen -of above five hundred brethren at once_, 1 Cor. xv. 6. which was -probably in Galilee, where his followers generally lived, which was the -country in which he mostly exercised his public ministry before his -death. This seems to have been appointed as a place of general -rendezvous, if we may so express it, as he says, _After I am risen, I -will go before you into Galilee_, Mark xiv. 28. and the angel gives the -same intimation, _Go your way, tell his disciples that he goeth before -you into Galilee; there shall ye see him, as he said unto you_, chap. -xvi. 7. Now this intimation being, as is more than probable, transmitted -to his followers, five hundred of them waited for him there, and -accordingly he appeared to them. All these appearances were only -occasional; he principally designing thereby to convince them of the -truth of his resurrection, and to give his apostles, in particular, -instruction concerning some things, which they were unapprised of -before. Thus concerning the time which Christ continued here on earth, -in which he sometimes appeared to his disciples. - -We now proceed to consider what he imparted to them, during his stay -with, or at those particular times when he appeared to them. Here we -cannot certainly determine any thing farther than the account we have -thereof in scripture, in which, as was before observed, it is said, that -_he spake of the things pertaining to the kingdom of God_. By the -_kingdom of God_, I humbly conceive, is meant either that glorious state -and place to which he was to ascend, where they should, at last, be with -him, which was a very useful and entertaining subject, and they could -not but be happy in hearing those things from him; or else, we are -hereby to understand the gospel-state, which, in the New Testament, is -often called _the kingdom of God_, or _the kingdom of heaven_. And -accordingly, as he designed they should be his ministers, whom he would -employ in preaching the gospel, and thereby promoting the affairs of his -kingdom; it was necessary that they should receive instructions -concerning this matter, without which they could do nothing for the -promoting his interest in the world; or, at least, they must have a -particular direction from the Holy Spirit relating thereunto, or else, -they would have had no warrant to give instructions to the church -concerning this new dispensation. We have no ground to doubt but that -they had the Spirit’s direction in every thing that they laid down for -the church, as a rule of faith, or practice, afterwards: this they seem -not to have had, while our Saviour was with them; however, it is more -than probable it was a part of what he discoursed with them about, as he -ordered them to teach those, to whom they were sent, to _observe all -things whatsoever he had commanded them_, Matt. xxviii. 20. - -(1.) We have sufficient ground to conclude, that he gave them direction -concerning the observation of the first day of the week, as the -Christian Sabbath. He had told them, before his death, that he was _Lord -of the Sabbath_, Mark ii. 28. and now we may suppose that he more -eminently discovered himself to be so, by changing the day from the -seventh to the first day of the week. That they had this intimation from -him, concerning the Christian Sabbath, seems probable, because it was -observed by them, in the interval between his resurrection and -ascension; and, we read, more than once, of his giving countenance to -their observance of it, by his presence with them; whereas, at this -time, the Holy Ghost was not poured forth upon them; therefore their -practice herein seems to be founded on some intimation given them by our -Saviour, during his continuance with them forty days; though perhaps -this might be confirmed to them afterwards, by extraordinary revelation -from the Holy Ghost. - -(2.) It was in this interval that our Saviour gave them a commission to -preach the gospel to all nations, and instituted the ordinance of -baptism, Matt. xxviii. 19. which differs very much from the commission -he had before given to his twelve disciples, when he ordered them _not -to go in the way of the Gentiles, nor to enter into any city of the -Samaritans, but rather to go to the lost sheep of the house of Israel_, -chap. x. 5, 6. whereas now none are excluded, but their commission must -be exercised throughout the whole world, wherever they came; and, -together with this, he promised _to be with them_, so as to assist and -succeed them in their ministry, _to the end of the world_. Moreover, he -enjoined them _to tarry in the city of Jerusalem, until they were endued -with power from on high, waiting there for the promise of the Father_, -or for their being baptized by the Holy Ghost, which privilege they -should soon after receive, Luke xxiv. 49. compared with Acts i. 4, 5. -This was a very necessary advice which our Saviour gave them; for, -though they had a commission to preach the gospel, they wanted those -qualifications for it, which they were to receive from the Holy Ghost. -They were also to tarry at Jerusalem, after they had received -extraordinary gifts from the Holy Ghost till they had an intimation -given, in what parts of the world they should begin the exercise of -their public ministry. - -(3.) Though it be not particularly mentioned in the evangelical history, -yet it is not improbable, that our Saviour spake to his disciples -concerning the nature of the gospel-church, and its government, and how -they were to exercise their ministry therein; what doctrines they should -preach, and what success should attend them; and also what they should -suffer for his sake. Why may we not suppose that he spake of these -things to all his apostles, when he condescended to tell Peter, _by what -death he should glorify God?_ John xxi. 19. And their knowledge of many -of these things was necessary for the right discharge of their ministry, -which they were to begin at Jerusalem, where the first church was to be -planted; and it can hardly be supposed that he would only give them a -commission to preach the gospel, without some instructions relating -thereunto: but, since this is only a probable argument, let me farther -add, that it is certain they afterwards had particular direction from -the Holy Ghost, relating hereunto, who was given, after Christ’s -ascension into heaven, to lead them into all truth, or to impart, by -them, to the gospel-church, an infallible and standing rule of faith and -practice. - -II. After our Saviour had continued forty days on earth from his -resurrection, and, in that time, conversed with his apostles of the -things pertaining to the kingdom of God; it is observed, that he -ascended into heaven, or, as it is here expressed, visibly went up into -the highest heavens. There are two phrases, in scripture, whereby this -is set forth: thus it is said, _He was taken up_, and _he went up_, Acts -i. 9, 10. which variation of expression is used by the Holy Ghost, as -some think, to denote two different respects, or circumstances, -attending his ascension. _His going up_, signifies, that he ascended -into heaven by his own power, pursuant to that right which he had to -that glory; as he says elsewhere, _Ought not Christ to suffer, and to -enter into his glory?_ Luke xxiv. 26. And when it is said, he was _taken -up_ into heaven, that signifies the Father’s act in exalting him. As he -sent him into the world, so he took him out of it, into a better, when -he had finished his work upon earth. This variety of expression we find -used in several other scriptures: thus it is said, that _he ascended up -on high_, Eph. iv. 8. _entered into heaven_, Heb. ix. 24. and so put in -his claim to the heavenly glory; and, on the other hand, it is said, -that _he was received up into heaven_, Mark xvi. 19. and consequently -his claim to it admitted of, and accordingly he was _exalted_ to this -honour _by God’s right hand_, Acts ii. 33. as what was due to him, as -the consequence of his sufferings. - -But, that we may more particularly consider what it was for Christ to -ascend into heaven, - -1. We are not to understand hereby that his divine nature was translated -from earth to heaven, or changed the place of its residence; for that is -contrary to the omnipresence thereof. Whenever a change of place is -ascribed to it, it respects not his essential, but his manifestative -presence. Though it was united to the human nature, yet it was not -confined to it, or limited by it; and though it displayed its glory -therein, in one way, whilst he was here on earth, and in another, when -he ascended into heaven; yet, considered as to its essential glory, it -fills all places; in which respect it is said, that he was in heaven -whilst here on earth.[238] - -2. When we say, that Christ ascended into heaven in his human nature, -this is not to be understood in a metaphorical sense, as though it -denoted only his being advanced to a more glorious state, than he was in -before his death; since heaven signifies a glorious place, as well as -state. Were it only to be taken in the former sense, it might, for the -same reason, be said, that there are no saints, or angels, locally in -heaven, since the metaphor might as well be applied to them, as to our -Saviour, which is directly contrary to the known acceptation of the word -in scripture. Moreover, that his ascending into heaven denotes a change -of place, as well as state, is evident, inasmuch as, though his state of -humiliation was over immediately after his resurrection; yet he says, -concerning his human nature, that, during his abode forty days here on -earth, though raised from the dead, _I am not yet ascended to my -Father_, John xx. 17. therefore, - -3. His ascension into heaven is to be understood, in the most proper and -known sense of the word, inferring a change of place, as well as state, -denoting his being carried from this lower to the upper world, in his -human nature, and so entering into that glorious place, as well as -triumphant state. This is called, _The heaven of heavens_, Psal. -cxlviii. 4. which gives us ground to conclude, that the word _heaven_ is -taken in various senses in scripture: thus it is sometimes taken for the -air; and accordingly _the fowls_, that fly in it, are said to _fly in -the midst of heaven_, Rev. xix. 17. and sometimes it is taken for the -clouds, and so we read of the _rain_, Deut. xi. 11. or _dew of heaven_, -Gen. xxvii. 28. as coming down from thence; and sometimes it is taken -for the stars, as we read of the _stars of heaven_, chap. xxii. 17. but, -besides all these senses of the word, it is taken for the seat of the -blessed, the throne of God, where he manifests himself, in a glorious -manner, to his saints and angels. To this place Christ ascended; and, in -this respect, it is not only said that he _went_ into heaven, but that -_he was made higher than the heavens_, Heb. vii. 26. or that _he -ascended far above all heavens_, Eph. iv. 10. Thus it is said, in this -answer, that he went up into the highest heaven. - -Now that Christ ascended into heaven, and that in a visible and glorious -manner is evident from the account we have hereof in scripture: which, -together with the circumstances that went immediately before it, is what -is next to be considered. Accordingly we read, in scripture, - -That when the eleven disciples were assembled together, he came with a -design to take his leave of them; and, after having _opened their -understandings that they might understand the scriptures_, and had -farther confirmed their faith, by applying them to himself, and had -concluded all those necessary instructions, which he gave them, _he led -them as far as Bethany_; and then it is said, in Luke xxiv. 50-53. _He -lift up his hands and blessed them; and, while he blessed them, he was -parted from them, and carried into heaven_. But, inasmuch as this -relation seems somewhat different from the account given of it by the -same inspired writer, in Acts i. 12. who observes, that, when Christ had -ascended into heaven, in the sight of his disciples, _they returned to -Jerusalem, from the mount called Olivet, which is from Jerusalem a -Sabbath day’s journey_; and therefore it is plain that he ascended into -heaven from that mountain; how then could he ascend thither from -Bethany? It is observed, that Bethany, John xi. 18. was about fifteen -furlongs from Jerusalem, and the mount of Olives a Sabbath-day’s -journey; so that Bethany and the mount of Olives seem to be almost a -mile distant from each other: if Christ ascended from one of these -places into heaven, how could he then be said to ascend from the other. - -The answer that may be given to this seeming inconsistency, between -these two accounts of the place from whence Christ ascended into heaven, -is, that the town of Bethany was situate at the foot of the mount of -Olives; therefore that part of the mountain that was nearest to it, -might have two names, to wit, Olivet, which was the name of the whole -mountain, or Bethany, which denomination it might take from the -adjoining village. - -Or, if this be not sufficient to account for the difficulty before -mentioned, we may suppose, that when the evangelist says, in one of -these places, that our Saviour _led them out as far as Bethany_, he does -not say he was taken up into heaven from thence; but, after he led them -there, _he blessed them, and, while he blessed them, he was parted from -them_; therefore it is probable, that, when he was come to Bethany he -gave them an intimation that he should soon be received into heaven; -and, while he was going from thence, or going up the mount of Olives, he -continued blessing them; and, when he was come up to that part of the -mount from whence he ascended, he _lifts up his hands_, and conferred -his last benediction on them, upon which he _was parted from them, and a -cloud received_ and conveyed him to heaven; so that there is no -inconsistency between the two scriptures, as to the place from whence he -ascended. It is farther observed, that his ascension was visible; _they -looked stedfastly towards heaven as he went up_, Acts i. 10. - -From this account of Christ’s ascension into heaven, we may make two or -three remarks. - -_1st_, As to the place from whence he ascended, which was the mount of -Olives, it may be observed, that it was the same place to which he often -retired, when he was at Jerusalem, to converse with God in secret, Luke -xxiii. 39. Here it was that he was in his agony, ver. 44. in which he -sweat great drops of blood, when having a very terrible apprehension of -the wrath of God, which he was to bear, as a punishment due to our sin, -which was the most bitter part of his sufferings; and therefore here he -chose to begin his triumphs, as from hence he ascended into heaven. And -hereby it seems, as it were, to give an intimation to his people, that -they ought to set the glory, which they shall be advanced to, against -the sufferings of this present life, as a ground of encouragement and -support to them. That place, which, at one time, discovered nothing but -what was matter of distress and anguish of spirit; at another time -opened a glorious scene of joy and happiness. This mountain, which -before had been a witness to that horror and amazement, in which our -Saviour was, when in the lowest depths of his humbled state, now -represents him as entering immediately into his glory. - -The place in the mountain, from whence he ascended, is not particularly -mentioned; nor is there any mark of sanctity put on it; though the -Papists with a great deal of superstition, pretend to discover the very -spot of ground from whence our Saviour ascended, and impose on those who -will believe them, by shewing them the print of the feet, which, they -suppose, he left behind him upon the mountain; in which place they have -erected a church, open at the top, to signify his ascension into heaven: -but this is little better than a fabulous conjecture. It is an easy -matter to find some hollow place, in any mountain; but to say that any -such small valley was made by our Saviour’s feet, as a memorial of his -ascending from thence, is nothing else but an imposition on the -credulity of ignorant persons, without scripture-warrant. - -_2dly_, From what is said concerning Christ’s conversing with his -disciples about the things pertaining to the kingdom of God, we may -observe, that the work he was engaged in, just before his ascension into -heaven, was of such a nature, that it is a very desirable thing for a -person, when called out of the world to be found so doing. Our Saviour’s -whole conversation, while on earth, had some way or other, a reference -to the kingdom of heaven, and had a tendency to bring his people there; -and this was the last subject that he conversed with them about. - -_3dly_, What is said concerning his blessing them when he was parted -from them, was agreeable to what is mentioned concerning Elijah, whose -translation into heaven was a type of Christ’s ascension thither, -concerning whom it is said, that he bade Elisha _ask what he should do_ -or desire of God _for him, before he was taken from him_, 2 Kings ii. 9. -As the great design of our Saviour’s coming into the world, was to be a -publick blessing to his people; so the last thing he did for them, was -blessing them, and that either by conferring blessedness upon them, as a -divine Person, or else by praying for a blessing for them as man, -whereby he gave them a specimen of the work which he is engaged in, in -heaven, who ever lives to make intercession for them; and it is farther -observed, that _he lift up his hands, and blessed them_. Sometimes when -persons blessed others, they did it by laying their hands upon them: -this Jacob did, when he blessed the sons of Joseph, Gen. xlviii. 14. as -a sign of his faith, which was herein expressed, that blessings should -descend from God upon them. And, when many persons were blessed at the -same time, instead of laying their hands on them, they sometimes lifted -them up; accordingly Aaron is said _to lift up his hands towards the -people, and bless them_, Lev. ix. 22. So Christ lifted up his hands when -he blessed his disciples, as an external sign of his lifting up his -heart to God, while he prayed for the blessings which they stood in need -of. Thus concerning Christ’s ascension into heaven. - -There is one thing more mentioned in this answer, which I cannot wholly -pass over, namely, that he did this as our Head. The headship of Christ -is a circumstance often mentioned by the apostle Paul, who supposes him -to stand in this relation to his people, in every thing that he did for -them as Mediator, in which he is considered as a public person, the -Representative of all his elect, who acted in their name, as well as for -their interest; which leads us to consider, - -III. That it was necessary that Christ should ascend into heaven after -he had finished his work on earth; for this was an accomplishment of -what was foretold concerning him. This the Psalmist mentions, in a very -beautiful and magnificent way, _Lift up your heads, O ye gates, and be -ye lift up ye everlasting doors, and the King of glory shall come in_, -Psal. xxiv. 9. and elsewhere it is said, _Thou hast ascended on high_, -Psal. lxviii. 18. which the apostle Paul particularly applies to his -ascension into heaven, as a prediction thereof, Eph. iv. 8. and this was -also signified by that eminent type of it, which was equivalent to a -prediction, in the high priest’s entering into the holiest of all, which -the apostle also speaks of, as shadowing forth the same thing, Heb. ix. -7, 8, 9, 11, 24. - -Moreover, this was foretold by our Saviour himself, whilst he was here -on earth, before and after his death, when he tells his disciples, _I go -to prepare a place for you_, John xiv. 2. and, _I ascend to my Father_, -&c. chap. xx. 17. so that there was really an appeal to his ascension -into heaven, as well as to his resurrection, for the proof of his -mission, and his relation to God, as his Father, therefore it was -necessary that he should ascend thither. It was also necessary, as this -was a glory promised him, as the consequence of his sufferings; and -accordingly _it became him, for whom are all things, and by whom are all -things, to make the Captain of our salvation perfect, through_, or after -his _sufferings_, Heb. ii. 10. - -It was also necessary that he should ascend visibly into heaven, or that -his apostles, who were to be witnesses thereof, as well as of his -resurrection, should see him go thither: for this was necessary to be -believed, as well as the other, and whatever they were to give their -testimony to, must be the result of the fullest conviction; and -therefore, that they might convince the world that he was ascended into -heaven, they must be qualified to tell them, that they saw him ascend -there. - -_Object._ If it be objected, that, since they might give their testimony -that he rose again from the dead, though they did not see him rise, they -might attest the truth of his ascension, though they had not seen him -ascend into heaven. - -_Answ._ To this I answer. It is true, their witness that he was risen -from the dead, was sufficient, though they did not see him rise, -inasmuch as they saw him after he was risen, and had undeniable proofs -that he was the same Person that suffered; yet there is a circumstance -attending his ascension into heaven, which renders it necessary that -they should see him ascend there, though it was not necessary that they -should see him rise from the dead, in order to their giving conviction -to the world as to this matter; for he did not design that they should -see him, after his ascension, till his second coming to receive them -into heaven, and then their testimony will be at an end; and therefore -it was necessary that they should see him ascend. The apostle Paul, it -is true, at his conversion, saw him clothed with his heavenly glory in -his exalted state; but this was a singular and extraordinary instance, -which he gave his other disciples no ground to expect; therefore, that -they might want no qualification that was necessary, in order to the -fulfilling their testimony, he ascended into heaven visibly, in the -presence of all his apostles. - -IV. There are several great and valuable ends of Christ’s ascension, -mentioned in this answer, some of which were glorious to himself, and -all of them advantageous to his people. Accordingly it is observed, - -1. That he triumphed over his enemies; as the apostle says, _When he -ascended up on high, he led captivity captive_, Eph. iv. 8. which is an -allusion to the solemn triumphs of princes, after having obtained some -remarkable and complete victories. Now the empire of Satan was -demolished, his prisoners ransomed, and accordingly delivered from his -power; and the gospel, which was to be preached throughout the world, -was a public _proclamation of liberty to captives, and the opening of -the prison doors to them that were bound_, Isa. lxi. 1. compared with -Luke iv. 18. - -2. Christ ascended into heaven, that he might receive gifts for men. The -scripture seems to distinguish between Christ’s purchasing and his -receiving gifts for men; the former was done by his death; the latter -was consequent on his ascension into heaven. There are two expressions -used relating to this matter, namely, that of the Psalmist, _Thou hast -received gifts for men_, Psal. lxviii. 18. and the apostle’s reference -thereunto, when he says, _He gave gifts unto men_, Eph. iv. 8. that is, -he received gifts for men, with a design to give them to them, which he -did, after his ascension into heaven, when there was a very great -effusion of the Spirit on the gospel-church erected, and furnished with -a variety of ministers, such as _Apostles, prophets, pastors, and -teachers, for the perfecting of the saints, for the work of the -ministry, for the edifying of the body of Christ_, ver. 11, 12. which is -a farther allusion to the custom of princes in their triumphs, on which -occasion they extend their royal bounty to their subjects. - -3. Christ’s ascension into heaven to _prepare a place_ for his people, -as he told them he would do, after his death, John xiv. 2. and -accordingly he is said to _have entered there as the Fore-runner_, Heb. -vi. 20. and so he took possession of those heavenly mansions in their -name, to which he designs, at last, to bring them. - -4. It is farther observed, that he ascended into heaven, to raise up -their affections thither, and to induce them to _set their affections on -things above_, Colos. iii. 2. That place is always most dear to us, -which is our home, our rest, where our best friends reside; our thoughts -are most conversant about it, and we are inclined to desire to be with -them there; therefore Christ’s being in heaven, together with all his -saints, is a motive to all believers to have their _conversation in -heaven_, which is the character given of them by the apostle, Phil. iii. -20. - -5. The last thing observed in this answer is, that Christ designed to -continue in heaven till his second coming at the end of the world; as it -is said, _Whom the heavens must receive, till the time of the -restitution of all things_, Acts iii. 21. and then he will come again in -this lower world, not to reside or fix his abode here, but to receive -his people into heaven, where they shall be with him to all eternity, as -it is said, _So shall we ever be with the Lord_, 1 Thes. iv. 17. Thus -concerning Christ’s exaltation in his ascension into heaven; we now -proceed to consider him, - -_Secondly_, As exalted in sitting at the right hand of God, which is a -glory that was conferred upon him after his ascension into heaven. This -is a figurative way of speaking, which the Holy Ghost condescends to -make use of; and it cannot be understood in any other sense, since God -being a Spirit, is without body, or bodily parts; and, being immense, -_the heaven and heaven of heavens cannot contain him_, 1 Kings viii. 27. -therefore it does not denote the situation of Christ’s human nature in -some particular part of heaven, but his being advanced to the highest -honour there. As the _right hand_, amongst men, is used to signify some -peculiar marks of honour conferred on them who are seated there; thus -when Bathsheba went in unto king Solomon, he caused a seat to be set for -her, and she sat at his _right hand_, chap. ii. 19. So when Christ is -said to _sit on the right hand of the throne of the Majesty in the -heavens_, Heb. viii. 1. it denotes the highest degree of honour -conferred on him, as Mediator; and particularly his sitting there -denotes, - -1. That glorious rest which he enjoys, after having sustained many -labours and afflictions in this world; a sweet repose, and perfect -deliverance from all those things which formerly tended to make him -uneasy, while in his way to it. - -2. It also implies that honour and supreme authority which he is -invested with. Others are represented as servants standing in the -presence of God; accordingly it is said, _Thousand thousands ministered -unto him, and ten thousand times ten thousand stood before him_, Dan. -vii. 10. but Christ is distinguished from them all by this mark of regal -dignity, in that he _sits and rules upon his throne_, Zech. vi. 13. Thus -the apostle says, concerning him, that, having _purged our sins, he sat -down on the right hand of the Majesty on high_, intimating, that he was -_made so much better than the angels, as he hath, by inheritance, -obtained a more excellent name than they_, Heb. i. 3, 4. which he -farther proves, when he says, _To which of the angels, said he, at any -time, sit on my right hand till I make thine enemies thy footstool_, -ver. 13. - -3. It also signifies the perpetuity, or eternal duration of his -Mediatorial glory and authority, as to _sit_, in scripture, often -signifies, to abide: but this has been before considered, when we spake -concerning the eternity of Christ’s kingdom[239]. There are other -things, mentioned in this answer, which are the fruits and effects of -Christ’s sitting at the right hand of God, to wit, the exercise of his -power over all things in heaven and earth; and, as the consequence -thereof, gathering and defending his church, subduing their enemies, and -furnishing his ministers with gifts and graces: but these will be more -particularly insisted on, under a following answer, in which we shall be -led to speak concerning the special privileges of the visible -church[240]. Therefore what we are next to consider is, that Christ, as -sitting at the right hand of God, makes intercession for his people. - -Footnote 238: - - _See Vol. I. page 347._ - -Footnote 239: - - _See Page 393._ - -Footnote 240: - - _See Quest._ lxii, lxiii. - - - - - Quest. LV. - - - QUEST. LV. _How doth Christ make intercession?_ - - ANSW. Christ maketh intercession, by his appearing in our nature, - continually before the Father in heaven, in the merit of his - obedience and sacrifice on earth, declaring his will to have it - applied to all believers, answering all accusations against them, - procuring for them quiet of conscience, notwithstanding daily - failings, access with boldness to the throne of grace, and - acceptance of their persons and services. - -The intercession of Christ, as has been observed, under a foregoing -answer, is a branch of his priestly office, and is founded on his -satisfaction. The reason why it is mentioned in this place, after we -have had an account of his death, resurrection, and ascension into -heaven, is, as I conceive, because the apostle lays down these heads in -the same order, when he speaks of them, _It is Christ that died, yea, -rather that is risen again, who is even at the right hand of God, who -also maketh intercession for us_, Rom. viii. 34. In speaking concerning -Christ’s intercession, - -I. We shall consider the necessity thereof; and that, - -1. Because this was foretold and typified. It was predicted, concerning -him, that he should _make intercession for transgressors_, Isa. liii. -12. and elsewhere God the Father is represented, as saying to him, _Ask -of me, and I shall give thee the heathen for thine inheritance, and the -uttermost parts of the earth for thy possession_, Psal. ii. 8. which -words, though they contain the form of a command, are, doubtless, a -prediction relating to this matter, whereby it is intimated, that the -glorious success of the gospel, when preached to the world, should not -only be the purchase of his death, but the consequence of his -intercession; and what Elihu speaks of an advocate, as pleading the -cause of a poor afflicted person, and saying, _Deliver him from going -down to the pit; I have found a ransom_; and as it is farther added; _He -shall pray unto God, and he shall be favourable to him, and he shall -behold his face with joy; for he will render unto man his -righteousness_, Job xxxiii. 23, 24, 26. seems rather to be understood of -Christ than any other; for it is most agreeable to the character given -him of a messenger with him, and an interpreter one among a thousand, -and his being gracious unto him, when he thus makes intercession for -him. - -Moreover, when the Psalmist represents him, as saying, concerning his -enemies, _I will not take up their names into my lips_, Psal. xvi. 4. it -plainly intimates his design to intercede for all others, namely, for -his people. And that David does not here speak in his own person, but in -the person of Christ, is very evident, because it was his duty, in -common with all mankind, to pray for his enemies; and therefore he -speaks of another sort of intercession, _viz._ Christ’s, that which is -different from that which one man is obliged to make for another. This -appears, in that, in some following verses, we have a prediction of his -rising from the dead before he saw corruption, as it is particularly -applied to him in the New Testament, Acts ii. 31. - -And to this we may add; that as Christ’s intercession was expressly -foretold by the prophets; so it was typified by the High Priest’s -entering every year into the holy of holies, with blood and incense, to -appear before God in the behalf of the people, as making intercession -for them. This is expressly applied to Christ, as the anti-type, and his -_entering into heaven; now to appear in the presence of God for us_, -Heb. ix. 7, 9. compared with ver. 11, 12, 24. - -2. Christ’s intercession was necessary, as the condition of fallen man -required it. Some have been ready to conclude, that, by reason of that -infinite distance there is between God and man, it was necessary that -there should be an advocate to procure for him a liberty of access to -God: but that does not evidently appear, for as we have no ground to -conclude, that the holy angels, though infinitely below him, are -admitted into his presence, or made partakers of the blessings, that are -the result thereof, by the intervention of an advocate, or intercessor, -with him, in their behalf; so man would not have stood in need of a -Mediator, or advocate, to bring him into the presence of God, or plead -his cause, any more than he would have needed a Redeemer, had he not -fallen: but his present circumstances require both; it is necessary -therefore that Christ should intercede for him. - -(1.) Because, being guilty, he is rendered unworthy to come into the -presence of God, and actually excluded from it; as the Psalmist says, -_Thou art not a God that hast pleasure in wickedness; neither shall evil -dwell with thee. The foolish shall not stand in thy sight; thou hatest -all workers of iniquity_, Psal. v. 4, 5. This punishment is the -immediate consequence of guilt, whereby the sinner is exposed to the -curse of God, whose holiness obliges him to order such to depart from -him. Moreover, there is a servile fear, or dread of him, as a consuming -fire that attends it; upon which account, he desires rather to fly from, -than to have access to him; therefore he needs an intercessor to procure -this privilege for him. - -(2.) There are many accusations brought in against him, as a ground and -reason why he should be excluded from the divine favour, and not have -any saving blessings applied to him, which must all be answered; and -therefore there is need of an advocate to plead his cause. - -II. None but Christ our great Mediator and advocate, is fit to manage -this important work for us. We cannot plead our own cause; for guilt -stops our mouths, as well as renders us unworthy of any blessing from -God. And it is certain that no mere creature can do this for us; for -none can speak any thing in their favour, who are under a sentence of -condemnation, unless an expedient were found out to bring them into a -state of reconciliation with God, for that would tend to the dishonour -of his justice; and none can plead for any blessing to be bestowed on -them, but he who was able to make atonement for them, which no mere -creature could do, since the greatest price, that he can give, is far -from being of infinite value: but such a price as this Christ has laid -down, as has been before considered, in speaking concerning his priestly -office; and therefore he alone is fit to be an advocate, or intercessor, -for his people; which leads us to consider, - -III. That Christ is his people’s advocate, or makes intercession for -them. This appears from several scriptures; thus it is said, _He ever -liveth to make intercession for them_, Heb. vii. 25. and _we have an -Advocate with the father, Jesus Christ the righteous_, 1 John ii. 1. - -1. Christ is represented as making intercession for his people before -his incarnation; as when it is said, Zech. iii. 2. _The Lord said unto -Satan, The Lord rebuke thee, O Satan_[241]. - -2. After his incarnation, he interceded for his people in his human -nature; and while he was here on earth, he did it agreeably to that -state, in which he then was, though the efficacy of his intercession -depended on his compleating the work of our redemption, which was not -done before he arose from the dead; in which respect, there was -something proleptical in his intercession then, as well as when he is -represented as making intercession before his incarnation; therefore, - -3. As the price of redemption was not fully paid till his state of -humiliation was at an end, upon which account he is generally styled a -consummate Mediator from that time, when he was _made perfect through -sufferings_, Heb. ii. 10. so he was, after that, a compleat advocate, or -intercessor, for his people; in which respect, he is said, in a way of -eminency, _to make intercession for them_, after his death, -resurrection, and ascension into heaven, in his glorified state, in -which he manages their cause with an advantageous plea, which he could -not use, while here on earth; for then he had not accomplished his work -of redemption, and therefore could only plead the promise made to him, -upon condition of his bringing that work to perfection, which was then -only begun. And also whatever act of worship he then performed, it was -agreeable to that state of humiliation, in which he was: but now he is -in heaven, and consequently his work of redemption finished; he pleads -his absolute and actual right to receive those blessings for his people, -and apply them to them, which God before had promised in the covenant of -redemption; and this he does with those circumstances of glory, that are -agreeable to his exalted state, as sitting at God’s right hand, and -having such visible marks of the divine favour, that nothing can be -denied him that he asks for. It is true, while he was here on earth, he -says, _Father I thank thee, that thou hearest me always_, &c. John xi. -41, 42. which he might well say, inasmuch as there was sufficient -security, or ground to conclude, that he could not fail in the work -which he was engaged in, so as to leave it incomplete. How much more may -he say this, when he is in his exalted state, and pleads as one that has -brought the work, he came into the world about, to perfection? - -And to this let me add, that he will intercede for his people for ever, -as he shall always continue in this exalted state. And, indeed, it -cannot be otherwise; if Christ’s presence in heaven be a full and -comprehensive plea for all the blessings we enjoy or hope for; then so -long as he shall abide there, he will intercede for us, and that will be -for ever. That this may farther appear, let it be considered; that the -sacrifice, which he offered for his people while on earth, procured for -them not only the blessings they enjoy in this world, but those that -they shall be possessed of in heaven. And as his being received into -heaven was a convincing evidence, that what he did and suffered, before -he went thither, was accepted, and deemed effectual to answer all the -valuable ends thereof; so his continuance there will remain a standing -and eternal evidence thereof; which contains in it the nature of a plea. -But this respects not only the blessings they now enjoy, but all that -they hope for, therefore their eternal happiness is founded thereon; -which is what the apostle principally intends, when he says, _He ever -liveth to make intercession for them_, Heb. vii. 25. - -IV. We shall now consider the difference between Christ’s intercession -for us with the Father, and our praying for ourselves, or others, and -that when we address ourselves either to men or God. - -1. When we intercede with men to obtain some favour from them, we hope, -either by our arguments, or importunity, or at least, by our interest in -them, or some obligation which we have laid them under, to persuade them -to alter their minds, as we are treating with mutable creatures. But -this is by no means applicable to Christ’s intercession, in which he -deals with an unchangeable God, who has, in various instances, declared -his love to, and willingness to save all those, whose salvation he -intercedes for; in which sense we are to understand our Saviour’s words, -_I say not unto you, that I will pray the Father for you; for the Father -himself loveth you_, John xvi. 26, 27. - -Moreover, when we intercede with men for any favour, we don’t usually -present any price paid by us for the benefit we intercede for; but -Christ in interceding for his people, presents the merit of his -obedience and sacrifice, which is the only thing that renders it -effectual. - -2. When we pray to God for ourselves, or others, this differs from -Christ’s intercession, in that we present ourselves and our petitions to -him in the name of Christ, and hope for a gracious answer, in the virtue -of his mediation and righteousness; so that our access to God is -mediate, Christ’s immediate. We plead what he hath done for us, as our -Surety, and not any thing done by ourselves; but he pleads what was done -by himself. We acknowledge, in all our supplications, that we are -unworthy of the least of his mercies; whereas he appears in our behalf -before God, as one who is worthy to have that granted which he pleads -for. - -V. We shall now consider how Christ makes intercession; and it is -observed, that he does this, - -1. By his appearing in our nature continually before the Father in -heaven, in the merit of his obedience and sacrifice on earth. This is -taken from the practice of attornies, or advocates, in civil courts, -when a cause is to be tried, in which case the plaintiff or defendant -does not appear himself, but his advocate appears for him: thus Christ -_appears in the presence of God for us_. This virtually includes in it -the nature of a plea. For the understanding of which, let it be -considered, that as God cannot, consistently with the glory of his -divine perfections, save any of the fallen race of mankind, upon any -other condition, than that satisfaction should be given to his justice, -and such a price of redemption paid, as tended to secure the glory of -his holiness, and other perfections, he has, in his eternal covenant -with the Son, promised, that if he would perform this work, then he -would bring his people to glory. Christ, on the other hand, undertook it -with this encouragement, that, when he had perfected it, he should be -received into glory, as a public testimony that justice was fully -satisfied; therefore his being set at God’s right hand, in heavenly -places, as the consequence thereof, is a convincing evidence, to angels -and men, that his work is brought to perfection. Accordingly his being -there, or appearing in heaven, contains in it the nature of a plea; more -especially if we consider him as appearing there as our Head and -compleat Redeemer, who has finished the work which he came into the -world about. This I take to be the principal idea in Christ’s -intercession. - -If it be farther enquired, whether he makes use of a voice, as we do, -when we pray for ourselves, or others? I dare not deny that he does, -since he made use of words when he prayed for his people on earth; which -was a short specimen of his intercession for them in heaven: but yet it -must be considered, - -(1.) That it is impossible for words to express the particular -necessities of every one, whom he appears for in heaven, at the same -time; and to suppose that Christ represents the case of one at one time, -and another at another, as we do when we pray for different persons, is -hardly sufficient to answer all the valuable ends of his intercession, -for all his people at all times; neither are we to suppose, since the -human nature of Christ is not omniscient, that he has therein a -comprehensive view, at once, of all the particular necessities of his -people, for that would be to confound his human nature with his divine; -and it is only in the human nature that he prays, though the efficacy of -this prayer is founded on the infinite value of his oblation performed -therein, which was the result of its union with the divine, as has been -before observed[242]; therefore, - -(2.) When Christ is said to make use of words in interceding for his -people, these are principally to be considered, as expressive of their -wants and infirmities in a general way; so that a few comprehensive -words may include in them the general idea of those things that are -common to them all. In this respect, I am far from denying that Christ, -in interceding for his people, makes use of words; but, when we consider -his being in heaven, or appearing in the presence of God in the behalf -of his people, as virtually containing (as was before hinted) the nature -of a plea, this extends itself to every particular necessity of those -for whom he intercedes at all times. - -2. It is farther observed, that Christ, in making intercession, declares -his will to have the merit of his obedience and sacrifice applied to all -believers: thus he says, _Father, I will that they also whom thou hast -given me be with me where I am, that they may behold my glory_, &c. John -xvii. 24. in which he does, as it were, make a demand of what is due to -him, in right of his purchase; and so it is distinguished from a -supplication, or entreaty, that God would bestow an unmerited favour. -All our prayers, indeed, are supplications, that God would bestow upon -us undeserved blessings; but Christ’s prayer is a kind of demand, of a -debt due to him pursuant to the merit of his obedience and sufferings. -Moreover, this mode of speaking may be farther understood, as containing -an intimation of his divine will, to have what he purchased, in his -human nature, applied to his people; though this is rather a consequence -of his intercession, than, properly speaking, a formal act thereof. - -3. It is farther observed, that he intercedes for his people, by -answering all accusations that may be brought in against them: thus the -apostle, Rom. viii. 33, 34. supposes a charge to have been brought in -against God’s elect, and that they were under a sentence of -condemnation; and shews how this sentence is reversed by the death of -Christ; and the charge answered by his intercession. If we consider the -many things laid to the charge of God’s elect, either by the world, -satan, or their own consciences, these are supposed to be either false -or true. What is falsely alleged, Christ, as their Advocate, answers, by -denying the charge, and undertakes to vindicate them from it: but when -the thing laid to their charge is undeniably true; as, for instance, -that they are sinners, and have thereby contracted guilt, and deserve to -be for ever banished from the presence of God; this Christ undertakes to -answer, no otherwise than by pleading the merit of his obedience and -satisfaction, whereby they obtain remission of sins and a right to -eternal life. - -VI. Christ, by his intercession, procures for his people many valuable -privileges, three of which are mentioned in this answer. - -(1.) Quiet of conscience, notwithstanding daily failings. This supposes, -that the best believers on earth, by reason of the remainders of -indwelling corruption, are liable to many sinful infirmities; as it is -said, _There is not a just man upon earth, that doth good and sinneth -not_, Eccles. vii. 20. and, _If we say we have no sin, we deceive -ourselves, and the truth is not in us_, 1 John i. 8. And these have a -proportionable degree of guilt attending them; and this guilt has a -tendency to make the conscience uneasy, unless we have an Advocate, who -has a sufficient plea to allege in our defence: but such an one is -Christ, and consequently his intercession procures for us this -privilege; _If any man sin we have an Advocate with the Father, Jesus -Christ the righteous_, chap. ii. 1. - -(2.) He also procures for us access, with boldness, to the throne of -grace. As sin renders us guilty; so guilt exposes us to fear, and a -dread of coming before the throne of God, as a God of infinite holiness -and justice: but when he is represented as sitting on a throne of grace, -as the consequence of Christ’s death and intercession, our servile fear -is removed, and we are encouraged, as the apostle says, to _come boldly -unto the throne of grace, that we may obtain mercy, and find grace to -help in time of need_, Heb. iv. 16. - -(3.) Another consequence of Christ’s intercession is, the acceptance of -our persons and services; first, of our persons, then of our services; -as it is said, _The Lord had respect unto Abel, and to his offering_, -Gen. iv. 4. The acceptance of our persons is a branch of our -justification, which is founded on Christ’s sacrifice and intercession, -as it is said, _He hath made us accepted in the beloved_, Eph. i. 6. And -the acceptance of our services, which are performed by faith, supposes -the removal of the guilt that attends them, by reason of our sinful -infirmities: thus God’s people are called an _holy priesthood_, and said -_to offer up spiritual sacrifices acceptable to God by Jesus Christ_, 1 -Pet. ii. 5. - -VII. Let us consider how Christ’s intercession ought to be improved by -us. - -1. It is a great remedy against those desponding or despairing thoughts, -which we are sometimes liable to, by reason of the guilt of sin, when -charged on our consciences; in which case, we should give a check to -ourselves, and say, with the Psalmist, _Why art thou cast down, O my -soul? and why art thou disquieted within me?_ Psal. xlii. 10. Why should -we entertain such sad and melancholy thoughts, especially if Christ -intercedes, on our behalf, for the forgiveness of all our sins? and our -sincere repentance, together with the exercise of those other graces, -that accompany it, will afford us an evidence of our interest in this -privilege, which will be an expedient to raise our dejected spirits, and -fill us with the joy of his salvation. - -2. Christ’s intercession is to be improved by us, as an encouragement to -prayer; and, as a farther ground, to conclude, that our poor, broken, -imperfect breathings, shall be heard and answered for his sake, who -pleads our cause. - -3. This is a great inducement to universal holiness, when we have ground -to conclude, that those services, that are performed to his glory, shall -be accepted, upon the account of his intercession. - -Footnote 241: - - _Christ did not intercede for his church before his incarnation - formally, inasmuch as it is inconsistent with his divine nature to - pray; prayer being an act of worship; but virtually, by which we are - to understand that all the blessings which the church then enjoyed, - were founded on the sacrifice, which, in the fulness of time, he - designed to offer; and this is, by a prolepsis, represented as though - it had been then done, in the same sense as he is elsewhere said to - be_ the Lamb slain, from the foundation of the world. _See page 397._ - -Footnote 242: - - _See Page 235._ - - - - - Quest. LVI. - - - QUEST. LVI. _How is Christ to be exalted in his coming again to - judge the world?_ - - ANSW. Christ is to be exalted in his coming again to judge the - world, in that he, who was unjustly judged and condemned by wicked - men, shall come again at the last day, in great power, and in the - full manifestation of his own glory, and of his Father’s, with all - his holy angels, with a shout, with the voice of the arch-angel, and - with the trumpet of God, to judge the world in righteousness. - -Our Saviour being in his exalted state, is to continue at the right hand -of God, till he has finished the remaining part of his work, in the -application of redemption, and, by his Spirit, in the methods of his -providence and grace, brought in the whole number of the elect; after -which follows another branch of his Mediatorial glory, when he shall -come again to judge the world at the last day, which is the subject -matter of this answer. For the understanding of which, let it be -considered, - -I. That though he was, before this, solemnly invested with a power of -exercising judgment, and is continually distributing rewards and -punishments in the course of his providence; yet the full manifestation -of his glory, as Judge of quick and dead, and that in a visible manner -in his human nature, is deferred till the last day. Though he be now -known by the judgments that he executes, which are oftentimes attended -with wonderful displays of his divine glory; and, though the eternal -state of all men be fixed by him at their death, at which time a -particular judgment is passed on them by him, as the apostle says, _It -is appointed unto men once to die, and after this the judgment_, Heb. -ix. 27. yet this is done without those external and visible marks of -glory in his human nature, with which he shall appear in the end of -time. This is styled, _The last day_, John xi. 24. chap. xii. 48. and, -in that respect, that measure of duration, which we generally call time, -will be ended, and another, which is distinguished from it, which, by -reason of its having no end, is called eternity, shall commence; not -that it is like eternity of God, without succession: but some think it -differs from time, principally in this, that it shall not be described -by the same measures that it now is; nor shall the motion of the -heavenly bodies produce those effects which they do, in the frame of -nature, whereby the various changes of seed-time and harvest, summer and -winter, day and night follow each other in their respective courses. - -Some, indeed, think that this is called a _day_, in the same sense as -the present season, or dispensation of grace, is sometimes called the -sinner’s _day_, Luke xix. 42. or the day of God’s patience, and -long-suffering. And when this shall be at an end, and the gospel, which -is compared to a glorious light, that shines therein, shall be no longer -preached, the end thereof being fully answered, this may well be styled -the last day, when Christ shall come to judgment. - -II. This glorious appearing of Christ to judge the world, is set in -opposition to that part of his state of humiliation, in which he was -unjustly judged and condemned by wicked men, and is designed to -aggravate the crime of those, at whose tribunal he stood, who, though he -then told them of this matter, namely, _that hereafter they should see -the Son of man sitting on the right hand of power, and coming in the -clouds of heaven_, Matt. xxvi. 64. yet they believed him not. And this -may also be considered, as set in opposition to all that contempt, which -his name, interest, and gospel, daily meet with, in an ungodly world, -whereby he is, as it were, judged and condemned afresh, and the unjust -sentence that was passed upon him, in effect, approved of; from all -which, Christ shall be for ever vindicated, when his glory shines forth -in a most illustrious manner, as calling the whole world to stand at his -tribunal, and rewarding every one according to their works. - -III. The time when Christ shall thus come to judge the world, is -unknown, either by angels or men; and, indeed, our Saviour himself, -while here on earth, speaks of this, as a secret, that had not been made -known to him, as man, Mark xiii. 32. and the reason why God has thus -concealed it, is because he would not give occasion to any to indulge -the least degree of carnal security, (for the same reason that he has -not made known to us the term or bounds of life) but that we may be -always ready for his coming. Therefore we cannot but reckon it an -instance of unwarrantable presumption in several Jewish writers, and -some of the Fathers after them,[243] to suppose, as they do, that the -world shall continue six thousand years, from the creation; and that, as -it was made in six days, and the seventh ordained to be a Sabbath, this -had a mystical signification; and accordingly, in its application to -this matter, a day answers to a thousand years; or that, as the world -was two thousand years without the written word, or law of God, and -after that, two thousand years under the law, so the days of the Messiah -shall continue two thousand years, and then follows the eternal -sabbatism at Christ’s second coming. As for the Jews, who speak of this -matter, their unbelief is condemned out of their own mouths; since they -do, as it were, concede, that the time in which the Messiah was to come, -was that in which he actually appeared; notwithstanding, this is a -groundless conjecture, so far as it respects the end of the world; and, -indeed, it is an entering into a secret, which is altogether hid from -mankind. - -IV. We are now to consider that glory with which Christ shall appear, -when he comes to judge the world. Accordingly it is said, he shall come -in the full manifestation of his own glory, and of his Father’s, with -all his holy angels, and with other circumstances, that will be very -awful and tremendous. - -1. He shall come in his own glory, by which we are to understand, that -the glory of his divine nature shall shine forth, or be demonstrated in -a more illustrious manner, than it has hitherto been. When he was here -on earth, this glory had, as it were a veil put on it, by reason of the -low and humbled state of his human nature: but, when he shall come again -in his exalted state, it will never be a matter of doubt to any, whether -he be God incarnate or no. And to this we may add, that there will be -many things done by him, when he comes to judgment, which will be -eminently the effects of his divine power, wisdom, justice, goodness, -and faithfulness, whereby the glory of his divine nature will farther -appear, in determining the final state, both of angels and men. - -2. He is also said to appear in his Father’s glory. For the -understanding of which let us consider, - -(1.) That whatever work he is engaged in, or glory he receives as -Mediator, it takes its rise from the Father; it was he that called him -to perform it, sanctified, and sent him into the world, furnished him -with an human nature, united to his divine Person. From him it was that -he received a commission to lay down his life, and to take it upon him -again; and it is he who hath appointed the day in which he will judge -the world; and, pursuant to this decree and appointment, he will come to -perform this glorious work. - -(2.) Every thing that he does as Mediator, is referred to the glory of -the Father; as he says, _I honour my Father_, John viii. 49. and -therefore this work, which is, as it were, the laying the top-stone of -the glorious fabric of our salvation, will tend eminently to set forth -the Father’s glory, who laid the foundation stone thereof. - -(3.) Whatever work he performs for the honour of the Father, he receives -from him, a testimony of his highest approbation of him therein. When he -was here on earth, as the apostle says, _He received from the Father -honour and glory; when there came such a voice to him from the excellent -glory, saying, This is my beloved Son in whom I am well pleased_, 2 Pet. -i. 17. This testimony was given to him at his baptism, and -transfiguration in the holy mount; the latter of which the apostle more -immediately refers to, as appears by the following words; therefore we -may conclude, - -(4.) That since his coming to judgment will be the most illustrious part -of his mediatorial work, he will have the most glorious testimony from -the Father; and, indeed, his receiving the saints into heaven, who are -styled, _Blessed of his Father_, who shall _inherit the kingdom which he -had prepared for them, from the foundation of the world_, Matt. xxv. 34. -will be a standing monument of his approbation of him, or -well-pleasedness with whatever he has done in order thereunto; and -therefore he may well be said to come in the glory of his Father. - -V. He is farther said to come in the glory of his angels. This, indeed -is to be understood in a sense different from that of his appearing in -his own glory, or that of his Father; for the angels are said rather to -behold and admire his glory, than to confer any branch thereof upon him. -However, they are described as attending him in his coming, as it is -said, _He shall come in his glory, and all the holy angels with him_, -ver. 31. and accordingly he will appear in the glory of his angels, as -they shall be his retinue, and bear a part in the solemnity of that day, -whereby they not only acknowledge his rightful authority to engage in -this glorious work, but their willingness to attend him in every part -thereof, in which he thinks fit to employ them, as ministering spirits, -in subserviency to the proceedings of that day. And this leads us to -consider that glorious solemnity, together with some things that will be -done, preparatory to Christ’s judging the world. Accordingly it is said, - -VI. That he shall come with a shout, with the voice of the arch-angel, -and with the trumpet of God, which are the apostle’s words, 1 Thes. iv. -16. and he adds, that this shall be attended with the resurrection from -the dead, and the change of those _who being found alive, shall be -caught up together in the clouds, to meet the Lord in the air_; and -elsewhere he says, _The trumpet shall sound, and the dead shall be -raised incorruptible, and we shall be changed_, 1 Cor. xv. 52. and our -Saviour speaks of a throne’s being erected; and that _when he shall come -in his glory, and all the holy angels with him, he shall sit on the -throne of his glory_, Matt. xxv. 31, 32. We also read of the gathering -of the whole world before him, and the separation of the righteous from -the wicked, which is said to be done by the ministry of angels, chap. -xxiv. 31. and chap. xix. 28. these things will immediately go before -Christ’s judging the world: but since it is expressly said, in this -answer, that he shall come with a shout, with the voice of the -archangel, and the trumpet of God, this we shall particularly consider. -And, - -1. When he is said to come with a shout, and with the voice of the -archangel, it does not seem probable, that by a shout, is meant an -articulate sound, as the word is sometimes applied, when used by us, as -signifying that joy and triumph which is expressed by those who shout -for victory. Notwithstanding the word may be understood in a -metaphorical sense, signifying some triumphant expressions of joy, -suitable to the great occasions; or the word,[244] which we render a -shout, may signify the powerful word of command given by our Saviour, -whereby the dead are called out of their graves; and agreeable hereunto, -it is added, that Christ shall come with the voice of the arch-angel. -This has given occasion, to some, to enquire, whether there be one among -the angels who is called so, as being the prince and chief of all the -rest, who will receive the word immediately from Christ, and transmit it -to other angels, whereby the world will be summoned to appear before his -tribunal; but it is very difficult for us to account for this matter. -That there is a very beautiful order and harmony among the angels, is -beyond dispute; nevertheless, we have no ground to assert, that one is -superior to the rest, unless that be the meaning of the word arch-angel, -in this, and two or three other scriptures, in which we meet with it. -But, though I will not contend with those who are otherwise minded, yet -I am rather inclined to think that the word is always applied to our -Saviour, and that he is called the arch-angel, as he is the head and -sovereign of all the angels, who, as the apostle says, _were created by -him, and for him_, Col. i. 16. and who are commanded _to worship him_, -Heb. i. 6. and, as it is said elsewhere, _Angels, authorities, and -powers, are made subject unto him_, 1 Pet. ii. 22. therefore he -certainly has a greater right to this glorious character than any -creature. - -If to this it be objected, that Christ’s being said to come with the -voice of the arch-angel, denotes, that the arch-angel is distinguished -from him; to this it may be replied, that this does not necessarily -follow from hence; for the meaning of the words may be this, that the -Lord shall descend with a shout, or powerful word of command, given -forth by him, who is the prince and Lord of all the angels, and -transmitted by them to the whole world, who shall be hereby summoned to -appear before him. - -2. He is said to come with the sound of a trumpet; which seems to allude -to the use of trumpets, to gather the hosts of Israel together, when -they were to march by their armies, or in the day of their solemn -festivals, and in the year of Jubilee, which was proclaimed thereby; and -accordingly this eternal Jubilee, and triumph of the saints, is said to -begin with the sound of a trumpet; not that there shall be a material -trumpet, like those in use among us, as some, who have low apprehensions -of the glory of this day, have supposed, as though there were nothing -figurative in the mode of speaking; whereas the principal thing intended -thereby is, that there shall be some glorious ensigns of the divine -majesty, or the effects of his power, which shall fill his saints with -exceeding great joy, and his enemies with terror, and shall be a signal -to all to appear before his tribunal. This is all we need to determine -concerning it; though I will not altogether deny the literal sense of -the words, provided they be understood in the same manner, as when God -appeared from mount Sinai, _with the voice of a trumpet exceeding loud_, -Exod. xix. 16. it is not improbable that there will be a sound like that -of a trumpet formed in the air, by the immediate power of God, which -shall be heard throughout the whole world, which will be an intimation -to all, that the great Judge of quick and dead is at hand, and will be a -branch of that external glory, with which he shall appear. - -We might here have proceeded to consider Christ as seated on his throne, -and the glorious work that he shall be engaged in, in judging the world -in righteousness, which is the last thing mentioned in this answer: but, -since we are led particularly to insist on that subject, and to speak -concerning the persons to be judged, as set at Christ’s right or left -hand, together with the manner of proceeding in that day; the sentence -passed, and the final estate of angels and men determined thereby, -together with the consequence thereof, both to the righteous and wicked, -in some following answers,[245] we shall proceed to speak concerning the -application of redemption, or the benefits procured by Christ’s -mediation. - -Footnote 243: - - _As for the Jewish writers, they mention a tradition taken from one - Elias, which, some think, refers to a spurious writing, that went - under the name of the prophet Elijah: but this they leave uncertain: - neither do they signify whether it was a written or an oral tradition; - nor do they intimate when, or where, this Elias lived. However, the - tradition was received by many of them. It is mentioned in the Talmud - in Tract. Sanhedrim, cap._ xi. _§ 29. Edit. a Cocc._ Traditio est - domus Eliæ: Sex mille annos durat mundus: bis mille annis inanitas & - vastitas. Bis mille annis Lex. Denique bis mille annis dies Christi. - At vero propter peccata nostra & plurima & enormia, abierunt ex bis, - qui abierunt. _And the same is mentioned in another Talmudic treatise, - called, Avoda Sara, (Vid. eund. edit. ab Edzard. cap. 1. page 65. cum. - ejusd. annot. page 244, & seq.) And Manasseh Ben-Israel asserts the - same thing, (Vid. ejusd. de Creat. Probl. 25.) Other writers, among - them, improve upon this conjecture, and pretend, that as the sun was - created the fourth day, so the Messiah was to come, after 4000 years, - by which they appear to be self-condemned. However, as an expedient to - disembarrass themselves, they all pretend, that Christ’s coming is - deferred for their sins; which evasion is too weak to ward off the - evidence which we have for the truth of Christianity. That several of - the Fathers imbibed this notion, concerning the world’s continuing - 6000 years, according to the number of the days of the creation, is - evident. Lactantius begins his Millennium then, and supposes, that the - thousand years, from thence to the end of time, answers to the seventh - day or Sabbath of rest. (Vid. Lactant. de Vit. Beat. § 14.) Augustin, - who does not give into the Millennium, supposes, that time will end - with the 6000 years, which answers to the sixth day of the creation; - and then, according to him, follows an eternal sabbatism, (Vid. Aug. - de Civ. Dei, Lib. XX. cap. 7.)_ - -Footnote 244: - - Κελευσμα. - -Footnote 245: - - _See Quest. LXXXVIII.-XC._ - - - - - Quest. LVII., LVIII., LIX. - - - QUEST. LVII. _What benefits hath Christ procured by his mediation?_ - - ANSW. Christ, by his mediation, hath procured redemption, with all - other benefits of the covenant of grace. - - QUEST. LVIII. _How do we come to be made partakers of the benefits - which Christ hath procured?_ - - ANSW. We are made partakers of the benefits which Christ hath - procured, by the application of them unto us, which is the work - especially of God the Holy Ghost. - - QUEST. LIX. _Who are made partakers of redemption through Christ?_ - - ANSW. Redemption is certainly applied and effectually communicated - to all those for whom Christ hath purchased it, who are, in time, by - the Holy Ghost, enabled to believe in Christ, according to the - gospel. - -I. In the first of these answers, we have an account of the blessings, -which Christ, as Mediator, has procured for his people, namely, -redemption, with all the other blessings of the covenant of grace; and -accordingly we may observe, that the covenant of grace is the foundation -of all the blessings that we enjoy, or hope for; and, among these, -redemption is included, which having been before considered, we need -not, at present enlarge on it. - -As for those other benefits of the covenant of grace, which are the -consequents of our redemption, they differ from it, in that redemption -is said to be wrought out for us by Christ, in his own Person, whereas -some other benefits we enjoy, are, more especially considered as wrought -in us; and these are particularly mentioned in several following -answers; which treat of effectual calling, sanctification, repentance -unto life, and other graces, which are inherent in us, whereby our -hearts and actions are changed and conformed to the will of God. And -there are other blessings which, more especially, respect our state -God-ward; such as justification in which our sins are pardoned, and our -persons accepted; and adoption, wherein we are made and dealt with as -God’s children; and there are several other benefits which follow -hereupon, whereby the work of grace is carried on, and we enabled to go -on in the ways of God, with spiritual peace and joy in believing, till -we come to glory. - -II. It is farther observed, that we are made partakers of these benefits -by the application thereof to us; first, they are purchased, and then -applied. We are first redeemed by price, and then delivered by the -almighty power of God, and the application hereof is said to be more -especially the work of the Holy Ghost; whereas the purchase of it only -belongs to the Mediator. - -In considering the application of redemption, we may observe, that it is -a divine work, and therefore not to be ascribed to ourselves, but it is -the gift of God, Eph. ii. 8. and, as it is a work appropriate to God, so -it is, in several scriptures, said to be wrought in us by the Holy -Ghost. Accordingly we are said to _be born of the Spirit_, John iii. 5. -and _saved by the washing of regeneration, and renewing of the Holy -Ghost_, Titus iii. 5. upon which account, the Spirit is sometimes called -the Spirit of holiness, and power, and he is said to dwell in us; which -plainly shews that he is eminently glorified in the application of -redemption. - -But inasmuch as it is said, in one of the answers we are explaining, -that this is the work especially of God the Holy Ghost, which is a mode -of speaking often used by those who treat on this subject; this is to be -considered with great caution; and therefore when we speak of it, as the -work especially of God the Holy Ghost, we are not to understand it as -though the Father and the Son were not equally concerned therein; for it -is allowed by all, who have just ideas of the doctrine of the -ever-blessed Trinity, that those works, in which any of the divine -perfections are displayed, belong equally, and alike, to the Father, -Son, and Holy Ghost;[246] therefore when the application of redemption -is said, more especially, to belong to the Holy Ghost, we are to -understand nothing else by it, but that this work is peculiarly -attributed to the Spirit, inasmuch as hereby he demonstrates his -Personal glory, in the subserviency of the work performed by him, to the -glory of the Father, and of Christ the Mediator: but this we shall pass -over, having insisted on it elsewhere.[247] - -III. We are now to consider redemption as certainly and effectually -applied to all, for whom it was purchased, together with the character -of the persons who are interested therein. In this account of the -application thereof, there is something supposed, namely, that it is not -applied to all mankind. This every one will allow; for even they, who -plead for universal redemption, do not assert the universal application -of it, or that all mankind shall be eventually saved, as being contrary -to the whole tenor of scripture; therefore we must conclude, that it is -applied to none but those for whom Christ has purchased it. This is -evident, because the design of the purchase thereof was, that they, who -were redeemed, might reap the benefit of it. And, in this sense, it is -farther observed, that it is _certainly_ and _effectually_ applied to -them; from whence it follows, that the application thereof does not -depend on the will of man, or on some uncertain conditions, which God -expects we shall perform, that so the death of Christ might be rendered -effectual; for whatever condition can be assigned, as conducive -hereunto, it is the purchase of Christ’s death; in which respect, the -Spirit’s applying one saving benefit, must be considered as a condition -of his applying another; which is not only an improper sense of the word -_condition_, but it contains several things derogatory to the divine -glory: but this need not be farther insisted on, since we have had -occasion to speak of it elsewhere.[248] - -This leads us to consider the character of the persons to whom -redemption is applied. These are described as such, who are enabled to -believe in Christ, according to the gospel. This is a very extensive -character belonging to those who are interested in Christ’s redemption, -as it includes in it all other graces, which accompany or flow from -saving faith; and we are not, by nature, disposed to believe in Christ, -but are rather averse to it; therefore it is farther said, that we are -_enabled_ to believe in him, as will be considered under a following -answer.[249] And this is said to be done according to the gospel, and it -not only discovers to us the object of faith; but contains many -invaluable promises of this and other graces, that accompany salvation. -And this grace of faith is farther said to be wrought in time, to -denote, that though the purpose relating hereunto was from eternity, and -the purchase thereof was made before we had a being, yet the application -of it is in God’s appointed time, when, after having run great lengths -in impenitency and unbelief, he is pleased to call us by his grace, and -thereby bring us into the way of salvation. - -Footnote 246: - - _Thus divines generally say_, Opera Trinitatis ad extra sunt indivisa. - -Footnote 247: - - _See Vol. I. page 291, 292._ - -Footnote 248: - - _See page 185, 187, 322, 324._ - -Footnote 249: - - _See Quest._ lxxii. - - - - - Quest. LX. - - - QUEST. LX. _Can they who have never heard the gospel, and so know - not Jesus Christ, nor believe in him, be saved, by their living - according to the light of nature?_ - - ANSW. They who, having never heard the gospel, know not Jesus - Christ, and believe not in him, cannot be saved, be they never so - diligent to frame their lives according to the light of nature, or - the law of that religion which they profess; neither is there - salvation in any other, but in Christ alone, who is the Saviour only - of his body the church. - -This answer is an inference deduced from the foregoing; for, if -redemption be only applied to those who are enabled to believe in -Christ, according to the gospel, then it follows, that they who have not -the gospel, cannot be made partakers of this privilege; and the general -scope and design thereof is to assert the necessity of divine -revelation, as well as faith in Christ, against those who suppose that -the gate of salvation is much wider than our Saviour has determined it -to be, who says, _Strait is the gate, and narrow is the way which -leadeth unto life, and few there be that find it_, Matt. vii. 14. I am -sensible that this doctrine cannot but be disrelished by them, who are -disposed to exclude any from a possibility of attaining salvation; and -are ready to charge those with groundless censoriousness, and want of -Christian temper, who pass so severe a sentence on so great a part of -mankind, as are included in it. It is also contrary to the presumptuous -hope of corrupt nature, which is unwarrantably prone to expect -salvation, without faith in Christ. This some defend by arguments, but -many more seem to do it by their practice. - -They who maintain the doctrine of universal redemption, design hereby to -advance the goodness of God, and are ready to conclude, that it is -inconsistent with that divine perfection to exclude any from a -possibility of salvation; and therefore it is not agreeable to their -method of reasoning, to confine the means of grace to so small a number, -as that of those to whom the gospel is preached; accordingly many of -them have asserted, that the Heathen, as well as Christians, are put -into a salvable state by the death of Christ, so that they shall be -saved if they live according to the dictates of the light of nature, -though they know nothing of Christ and the gospel. But, in order to -their maintaining this argument, they have some great difficulties to -surmount, inasmuch as, while they attempt to aggrandize the mercy of -God, they seem to overthrow the necessity of divine revelation, as well -as run counter to the sense of many scriptures. - -Therefore some who have asserted universal redemption, have not extended -the universality of it any farther, than to those who are favoured with -the gospel; but either leave it, as a matter which we know nothing of, -and ought not to enquire into, or else they seem to suggest, that the -dark traditional knowledge of the gospel, which they suppose, some of -the Heathen have had, was sufficient to lead them to a small degree of -faith in Christ; or, since that cannot well be defended, others have -supposed, that God may lead many of the Heathen into the knowledge of -Christ, before they go out of the world, by some secret methods, not to -be discerned by us. These are not willing, with the Deists, to set aside -the necessity of divine revelation; whereas others, who do not suppose -it necessary to salvation, but only to our farther improvement in the -way thereunto, and therefore conclude, that Christianity is only a -brighter, or clearer way to heaven; these are, more especially, opposed -in this answer we are explaining. - -I am sensible that this subject, we are entering on, has been treated -with more reflection and censure than many others; and we are hereby -supposed to conclude, that the divine dispensations are too severe, and -that that goodness and mercy, which is his nature and delight, is not -sufficiently advanced and magnified; and that it is a sour and -ill-natured way of reasoning, to suppose that any are put under a -necessity of perishing, for want of a divine revelation, and that it -does not become us to pass a damnatory sentence on any, more especially -on so great a part of the world, as that is, who know nothing of Christ, -and the way of salvation by him. It is necessary for us therefore to -premise, - -1. That we pretend not to pass a judgment concerning the final state of -particular persons, by concluding, that they, who are now strangers to -Christ, and his gospel, shall always remain so; for we know not when, to -whom, or by what means, God may reveal Christ, to those who now sit in -darkness, and are unacquainted with the way of salvation by him. And as -for the possibility of God’s revealing Christ, in a secret way, to those -who do not sit under the sound of the gospel, we will not deny it; -however, we cannot infer the certainty of events, from the possibility -thereof, and therefore we must have a clearer proof hereof, before we -can believe it. - -2. God might justly have excluded the whole race of mankind from a -possibility of attaining salvation, as well as the fallen angels; for -there was nothing out of himself that moved him to have compassion on -those who are the heirs of salvation, any more than others. - -3. We are far from supposing that the Heathens shall be condemned for -not believing in Christ, whom they never heard of, or not complying with -the gospel-overture, which was never made to them. Invincible ignorance, -though it be an unhappiness, and a consequence of our fallen state, is -not a crime; therefore, - -4. The Heathen shall be judged by the law of nature; and, if the -apostle’s words, _As many as have sinned without law, shall perish -without law_, Rom. ii. 12. be applicable to them, which, I think, no one -will deny; yet their condemnation cannot be equal to that of those, who -neglect and despise the great salvation offered to them in the gospel. - -5. The Heathen, who have had no other light but that of nature, cannot -be exculpated from the charge of many actual sins committed by them; in -which respect they have rebelled against the light they have been -favoured with. All of them, indeed, have not contracted the same degree -of guilt with those whom the apostle describes, who committed sins -contrary to nature, _being filled with all unrighteousness, fornication, -covetousness, maliciousness, wickedness_, chap. i. 25, 26. _& seq._ and -many other sins of the blackest nature, and therefore all of them are -not liable to the same condemnation. And, indeed, some of the Heathen -moralists have been a blessing, in many respects, to the age in which -they lived, who, by their writings and example, have endeavoured to -reform it from vice and immorality; and it is certain, that they shall -not be punished for crimes which they have not committed: but whether -the best of them shall be saved by the merits of Christ, though -destitute of faith in him, is the question under our present -consideration. To conclude that their good works have merited salvation, -is not only contrary to the analogy of faith, but it is more than what -can be said concerning the best works that were ever performed by -Christians; and to argue, as many do, from the goodness of God, that -they shall be saved, is certainly an inconclusive way of reasoning, -unless we had some intimation of his purpose relating thereunto. If God -has determined so to do, we must have recourse to his revealed will, and -prove, from scripture, that there are promises of eternal life made to -those who have no interest in Christ, and some ground, at least, to -conclude, that some shall be happy in beholding his glory in another -world, who have had no communion, by faith, with him in this. These -things must first be proved, before we can see reason to deny what is -contained in this answer, which we proceed to consider. Accordingly it -is observed, - -I. That they who never heard the gospel, and neither know nor believe in -Christ, cannot be saved. This supposes, that faith and salvation are -inseparably connected; and, though it be particularly applied to those -who are destitute of the gospel; yet it is levelled against all, who -presumptuously expect salvation, without ground, who remain in a state -of unbelief and impenitency, whether they have the means of grace or no. -And here let us consider that many who are called Christians, though -they know little more than the bare name of Christ, yet they doubt not -but that they shall be saved by his merits, and so live and die in this -fatal mistake, how vile soever their conversation has been, as the -prophet Isaiah says, _Thou art wearied in the greatness of thy way; yet -saidst thou not, There is no hope_, Isa. lvii. 10. or like the person -whom Moses speaks of, who, _when he heareth the words of this curse, yet -blesseth himself in his heart, saying, I shall have peace, though I walk -in the imagination of mine heart, to add drunkenness to thirst_, Deut. -xxix. 19. It is too notorious to be denied, that a great part of men -though grossly ignorant, and openly profane, who live without God in the -world, notwithstanding, expect to be saved; and it is one of Satan’s -great engines, by which he endeavours to banish all religion out of the -world, by persuading his deluded subjects that all things shall go well -with them, though they make no pretensions to it. This presumption is -rather founded in stupidity, than supported by arguments, and is a great -instance of the alienation of the mind and affections from God, and -shows how deceitful and desperately wicked, the heart of man is, when -destitute of divine grace. - -But what shall we say of those who pretend to defend this, and thereby -put a sword into the hands of those who adhere to them, to destroy -themselves? This the Deists do. And, inasmuch as their method of -reasoning is subversive of the Christian religion, and of faith in -Christ, as connected with salvation, I cannot omit to mention it in this -place. These pretend not to be Atheists, though they express not a due -veneration for the divine Majesty, that they may not be excluded from -the society of mankind, who have some degree of abhorrence of Atheism -impressed on their nature. They talk, indeed of God, and of natural -religion, but make revealed the subject of their scorn and ridicule. If -they read the scriptures, it is apparently with a design to burlesque -them, and charge them with inconsistency and self-contradiction. When -they speak of revelation, or the gift of prophecy, they give it no -better a term than _enthusiasm_; and, when they mention the failings, -recorded in scripture, of those who were otherwise holy and excellent -men, they take occasion maliciously to reproach them, and insinuate, -that they were vile persons, guilty of the most enormous crimes, and yet -were saved: and wickedly infer from thence, that there is nothing solid -and substantial in religion, but that persons may be as safe and happy -without it, as with it. If they refer to the brightest and most -excellent part of the character of the saints recorded in scripture, -this they suppose to be the effect of implicit faith, and to take its -rise from priest-craft. And our Saviour himself is not only divested by -them of his glory, but reckoned, as, they suppose, Moses was of old, a -designing person, who brought a new set of notions into the world to -amuse and confound it. As for his miracles, which none but the blinded -Jews, and they who are equally prejudiced against Christianity, never -pretended to contest, much less to vilify, these they treat with the -utmost scorn and contempt, as a late writer has done, whose blasphemy -has been made manifest, by those who have wrote in defence of this part -of our religion. - -But inasmuch as persons, who are not disposed to indulge so great a -degree of profaneness, have been sensible that this is not a right -method to extirpate Christianity, since it cannot but be treated with -the utmost abhorrence, by those who read the scripture with any -religious design; there are others who, though they speak of God, yet -glorify him not as God. These will, indeed, allow him to have some -divine perfections; but they cast a reproach on his providence, and -suppose, that he is too great to be affected with, or concerned about -the actions and behaviour of so mean a creature as man. And as what we -call sin, can be no disparagement to his glory, so he is too good and -pitiful to his creatures, to punish them, at least, with eternal -torments for it; so that if they allow the soul to be immortal, and -capable of happiness in another world, which all of them, without -exception, do not; yet they suppose that God made no creature to be for -ever miserable. And as for those laws which he has given to mankind, -which are enstamped on their nature, and contain nothing but what might -have been known without revelation, these they pretend to be designed -only to keep the world in order, to promote the interest of civil -society, to prevent men from murdering one another, disturbing the -tranquillity of the government in which they live, or invading the -property of others; which is not doing as they would have others do to -them. And as for the punishment of sin; that is no farther to be -regarded, than as vice and immorality render persons obnoxious to bodily -diseases, some marks of infamy, which custom has annexed thereunto, or -the lash of human laws. This is all the scheme of religion, that some -among the Deists endeavour to propagate; and every thing that is built -more immediately upon divine revelation, they not only reckon -unnecessary, but enthusiastic, and no other than a contrivance of some, -who, with a view to their own interest, endeavour to puzzle the world -with mysterious doctrines, which neither they, nor their votaries -understand. - -It must be supposed, that these men do not think that the knowledge of -Christ, or faith in him, is necessary to salvation; yet they doubt not -but that it shall go well with them in another world, if there be a -future state, which, through the influence of that scepticism, which is, -for the most part, a concomitant of Deism, they sometimes question. We -shall not make so great a digression from our present subject as to give -a particular reply to these assertions, which, though propagated with -much assurance, are not pretended to be defended by solid arguments; -and, indeed, the whole gospel is a reply to it. Whatever doctrine -thereof is maintained by Christians, it will have a tendency to give -them an abhorrence of it, and confirm their faith against such attempts, -as are used to stagger and pervert it. - -Thus concerning the methods that are used, by some, to overthrow -revealed religion, and the necessity of faith in Christ to salvation. We -shall now proceed to consider on what grounds persons hope to be saved, -without the knowledge of Christ, or faith in him. And, - -1. Some have no other ground of hope but the goodness of the divine -nature; and accordingly they think, that because God delights not in the -misery of any of his creatures, but takes all occasions to make himself -known, as a God of infinite kindness and compassion, whose thoughts are -not as our thoughts, nor his ways as our ways, and will not resent those -injuries which we may offer to him, but will lay them under eternal -obligations to him, who have, by their sins rendered themselves unworthy -to be saved by him; therefore they hope that all things shall go well -with them, though they are utter strangers to the way of salvation by a -Redeemer, and are altogether destitute of faith in him. - -But this we cannot call any other than a presumptuous confidence; it is -nothing else but to abuse the riches of God’s goodness, and to claim an -interest in it, without ground. It is, indeed, a very great truth that -God delights in mercy; and that this attribute cannot be too much -admired or advanced by us; but yet it must not be set in opposition to -any of his other perfections. He is certainly a just and holy, as well -as a merciful God; and therefore we are not to suppose that one of these -perfections shall be glorified, to the dishonour of another. Might not -fallen angels as well make use of the same argument, and say, that -because God is merciful, therefore he will deliver them from those -chains of darkness and misery, in which they are held; as that the mercy -of God should be presumed to be a foundation of hope, to those who have -no ground to conclude their interest in it, as expecting it another way, -than that in which he has declared his will to glorify it? And it is -certain, that whomsoever God designs to glorify his mercy in saving, he -first determines to advance the glory thereof, in making them meet for -salvation, by sanctifying or purifying their hearts by faith. To -separate these two, is therefore a dishonour to the divine perfections: -God never designed to save his people in sin, but first to save them -from it, and then to crown the work, which he had begun, with complete -blessedness. Therefore the man who lives in all excess of riot, and yet -hopes for salvation, must be guilty of a groundless presumption. When we -read, in scripture, of God’s extending mercy, we find that there are -certain marks and characters annexed, of those persons who have ground -to lay claim to an interest in it: thus it is said, _The Lord is -merciful and gracious, slow to anger, and plenteous in mercy_, Psal. -ciii. 8. but then it is added, that this _mercy is from everlasting to -everlasting upon them that fear him; to such as keep his covenant, and -to those that remember his commandments to do them_, ver. 17, 18. and -elsewhere the Psalmist admires the goodness of God, (which is, -doubtless, beyond expression wonderful) when he says, _O how great is -thy goodness, which thou hast laid up, and wrought_, in which he speaks -of the present displays of goodness, and the future reserves thereof; -but it follows, that this belongs only _to them that fear him_, and _to -them that trust in him before the sons of men_, Psal. xxxi. 19. and -elsewhere it is said, _All the paths of the Lord are mercy and truth, -unto such as keep his covenant and his testimonies_, Psal. xxv. 10. that -is, to them, exclusively of all others. - -Moreover, we never read of God’s glorifying his mercy but in Christ; -first, in bringing sinners nigh to him, by his blood, and then in -applying redemption purchased by his Spirit: thus the apostle says, _God -was in Christ reconciling the world unto himself_, 2 Cor. v. 19. and -then he adds, as an expedient to give sinners a ground of hope, that -they have an interest in this privilege, that, in the gospel, he sends -an embassy to them, to beseech them, as they value their own souls, to -be reconciled to God, by complying with the gospel-overture, and -repeating of, and desisting from their rebellion against him. And, when -he is represented as _the Father of mercies, and the God of all -comfort_, he is, at the same time, styled, _the God and Father of our -Lord Jesus Christ_, chap. i. 3. to denote, that this mercy is displayed -in and through a Mediator; and therefore our hope of attaining it, must -be founded in our interest in him, which cannot be considered otherwise, -than as including in it the grace of faith. Are they, who have a right -to expect salvation, _called heirs of God, and joint-heirs with Christ_? -Rom. viii. 17. They are farther described, as _conformed to his image_, -ver. 29. Have they a right to the _inheritance of the saints in light_? -they are characterized as made _meet for it_, Colos. i. 12. and when the -apostle exhorts persons to _look for the mercy of God unto eternal -life_, he intimates that this would be a presumptuous expectation, were -it separate from their _keeping themselves in the love of God_, Jude, -ver. 21. - -2. Others have no foundation for their expectation of salvation, but by -extenuating sin; and are hardly persuaded to confess themselves to be -sinners, how vile soever their conversation be: thus it is said, -concerning Ephraim, _The balances of deceit are in his hand, he loveth -to oppress_; yet he refused to acknowledge this, and says, _In all my -labours they shall find none iniquity in me, that were sin_, Hos. xii. -7, 8. and, when the prophet Jeremiah exhibits a charge against a -degenerate age, and tells them, _Thou hast taught the wicked ones thy -ways, also in thy skirts is found the blood of poor innocents_; what -abominable stupidity were they guilty of, when they reply to this, -_Because I am innocent, surely his anger shall turn from me_, Jer. ii. -33-35. - -Sometimes they build their hope of salvation, though they cannot -exculpate themselves from the charge of sin, on the bare supposition, -that some others are greater sinners than themselves: thus the Pharisee -pleases himself, that he was not guilty of some notorious sins: that he -was no _extortioner_, or _adulterer_, nor _even as the Publican_, whom -he looks upon with great contempt, Luke xviii. 11. or if they are forced -to conclude themselves to be among the number of the vilest and most -notorious sinners, yet they presume that God will not punish them -eternally for this, but will make some allowance for the propensity of -human nature to sin, or the force of those temptations, which they have -not been able to withstand; or, if they are liable to any extraordinary -afflictions in this life, they suppose that these are sufficient to -compensate for all the sins that they have committed, and therefore -their miseries shall not be extended beyond it; so that, that which lies -at the root of this presumptuous hope, is a secret denial of the -infinite demerit of sin, or that it deserves eternal punishment. Now, -that we may shew the vanity of that expectation, which has no other -foundation than this, let us consider, - -(1.) That to extenuate sin, is an argument that persons are unacquainted -with themselves, know not the plague of their own hearts; and therefore -it is the most destructive fallacy that men can put on themselves; and -it is a sad token that they are given up to judicial blindness: but, -when God shall charge sin on the conscience, or, as the Psalmist speaks, -_reprove them_, and _set their iniquities in order before their eyes_, -Psal. l. 21. which he will do, at one time or other, they shall appear -to have been self-deceived, and the ground of their hope of salvation, -sink under them. - -(2.) To suppose that sin does not deserve eternal punishment, is an -affront to the holiness of God and a disbelief of those threatenings -which are denounced against it. It is, in effect, to deny that sin is -objectively infinite, which cannot be done, without denying, in effect, -that God is a God of infinite perfection; it is a flying in the face of -his justice, and charging him with mal-administration; to such it may be -said, as Elihu says to Job, _Wilt thou condemn him that is most just?_ -Job xxxiv. 17. or, as God speaks, to reprove and humble him, _Wilt thou -also disannul my judgment? Wilt thou condemn me that thou mayest be -righteous?_ chap. xl. 8. But since the eternity of the punishment of sin -is particularly insisted on, under a following answer,[250] we shall add -no more on that head at present; only let it be considered, that this -method of reasoning has a tendency to banish all religion out of the -world; and it is never made use of, but by those who make no pretensions -to it. - -3. If it be reckoned preposterous for any one to found his hope of -salvation on the extenuating of his sins, others have a more plausible -pretence, when they expect to be saved, because they perform some works -that are materially good, though these are not only destitute of the -grace of faith, but strangers to the way of salvation by Jesus Christ. -If they perform some moral duties, or abstain from some gross -enormities, much more if they have a form of godliness, and are reckoned -to be religious persons by the world, and, in many instances, are useful -to those with whom they converse, they are ready to conclude, that they -do, as it were, merit eternal life thereby, and God, for this, becomes a -debtor to them; the former sort above-mentioned have too light thoughts -of sin; these set too great a value on their duties, which is contrary -to what our Saviour says, _When ye shall have done all those things -which are commanded you, say, We are unprofitable servants_, Luke xvii. -10. I would not have it thought that hereby I design to depreciate any -moral duties, or virtues, which have in them a degree or excellency, in -proportion to their nature: but the only thing that I intend hereby is, -that good works which do not proceed from a right principle, and are not -performed for right ends, if there be not an internal principle of grace -implanted in regeneration, nor faith in Christ, as the main spring -thereof, or, if they be put in the room of Christ’s righteousness, and -so made the foundation of our justification, or right to eternal life, -they are not accepted by God; and that hope of salvation, which is -founded thereon, is vain, and unwarrantable. - -4. There are others, who, as it is expressed in this answer, frame their -lives according to the light of nature, or the law of that religion -which they profess, and doubt not, but in so doing, they shall be saved. -This presumption is defended by many, who call themselves Christians, -who suppose, that a person may be saved in any religion, whether true or -false: these do not stick to say, that, if they lived at Rome, they -would embrace the Popish doctrines; or, if in Turkey, they would profess -the Mahometan faith; or, had they been born in India, among the Pagans, -they should have ground to conclude that they are in a safe way to -heaven. This opinion certainly reflects dishonour on the Christian name; -and it savours so much of scepticism, that these must be supposed to -conclude, that there is nothing certain in religion; or, as to the -different modes thereof, that these are only a political engine, a mere -human invention, which stands upon no other basis, but tradition, and -has nothing else to propagate it, but implicit faith. This is the notion -which they, who set themselves against divine revelation, entertain -concerning religion in general; or, if there be any thing in it that -escapes their reproach and censure, it is only such maxims as are -founded in the laws of nature, _viz._ that we ought to do to others as -we would have them do to us, govern our passions, that they may not be -outrageous, and disturb not only our own peace, but that of all civil -societies; and that we must not offer injuries, or violence, to those -whom we converse with; but rather be gentle, good-humoured, kind, and -compassionate to them, and abstain from those enormities, which are -abhorrent to nature. This they suppose to be sufficient to denominate -any one a good man, who need not entertain any doubt of his own -salvation: but this is to set aside all revelation, and disbelieve the -demonstrative evidence which we have of the truth of the Christian -religion, and it is to cast contempt on that, as unnecessary, which has -in it the greatest excellency. It also contains a denial of that which -is experienced by all true believers, namely, that revealed religion has -the greatest tendency to dispose them to glorify God, and to do good to -men; these sensibly find, that they have the greatest comfort, and most -solid ground of hope, in a firm adherence thereunto: and laying all the -stress of their salvation on what is revealed in the gospel; and -desiring to adhere stedfastly, by faith, to Christ, as the only way of -salvation. - -II. It is farther observed, in this answer, that there is salvation in -no other but in Christ. The scripture is very full and express to this -purpose; Thus it is said, _Neither is there salvation in any other; for -there is none other name under heaven given among men, whereby we must -be saved_, Acts iv. 12. and elsewhere the apostle says, _Other -foundation can no man lay, than that is laid, which is Jesus Christ_, 1 -Cor. iii. 11. On him the church is built; he is the only Mediator -between God and man, the only Redeemer, who purchased salvation for -those who shall be made partakers of it: He laid the foundation-stone of -this glorious fabric, and therefore we must conclude, that the carrying -on of this work belongs to him, till the top-stone is laid, and the work -brought to perfection; upon which account he is styled, _The Author and -Finisher of faith_, Heb. xii. 3. Accordingly we may observe, - -1. That faith, and all other graces that accompany salvation, have a -peculiar reference to Christ: Thus we are said to _obtain precious faith -through his righteousness_, 2 Pet. i. 1. and he is said to _dwell in the -hearts_ of his people _by faith_, Eph. iii. 17, and _to increase their -faith_, Luke xvii. 5. and he is also the Object of faith, as he says, -_Ye believe in God; believe also in me_, John xiv. 1. and this grace is -frequently described as _a coming to him_, chap. vi. 35. and it is such -a coming as implies more than an attendance on his ordinances; for it is -connected with salvation, which is the meaning of that metaphorical -expression, in which it is said, that such _shall never hunger nor -thirst_; by which we are to understand that all their desires shall be -fulfilled, and they shall be satisfied with that perfect blessedness, -which he will make them partakers of. Besides, it is such a coming to -Christ, as is the effect of God’s almighty power; therefore he says, _No -man can come to me, except the Father which hath sent me draw him_, ver. -44. - -This will farther appear, if we consider that salvation is founded on -Christ’s executing his three offices of Priest, Prophet, and King. The -first of these he executes in our behalf; not in us, but for us, whereby -faith, and all other graces, are purchased; whereas, in the execution of -his other two offices, namely, his Prophetical and Kingly, especially -when it is rendered effectual to salvation, his people are the subjects -in whom they are executed; the work performed is internal, and the -consequence of it is the soul’s giving that glory to him, that is the -result thereof; and this cannot be done, without our knowing him to be a -Mediator, and, as such, ordained and qualified to execute them. This -cannot be known without divine revelation. - -Moreover, this is evident, from the apostle’s method of reasoning, in -which he considers our _calling on the name of the Lord_ as inseparably -connected with salvation, and necessary thereunto, and that this -proceeds from faith; for, says he, _How shall they call on him, in whom -they have not believed?_ Rom. x. 14. And this faith supposes the -preaching of the gospel, which gospel is represented, in many -scriptures, as a display of the glory of Christ; therefore it follows, -that there is no salvation without divine revelation; or that they, who -never heard of Christ, and consequently never believed in him, have no -right or claim to it. - -We might also observe the account which the same apostle gives of that -worship, which is necessary to salvation, when he says, _Through him we -have access, by one Spirit, unto the Father_, Eph. ii. 18. To have -access to God, is certainly necessary to salvation; and this is by a -Mediator, which is elsewhere called, _Coming to God by him_: But this -cannot be done without the knowledge of him, as the way to the Father, -and that faith in him, which is founded thereon. Moreover, salvation is -to be considered as a promised blessing, founded in the covenant of -grace, and therefore they, who are strangers to this covenant, have no -right to lay claim to the promises thereof, which are no where contained -but in divine revelation, and accordingly they are said to be _yea and -amen in Christ, to the glory of God_, 2 Cor. i. 20. Therefore, what hope -can there be of obtaining these promised blessings, without the -knowledge of Christ? - -2. It farther appears, that there is no salvation without faith in -Christ, as founded in divine revelation, inasmuch as there is no -justification without it. Justification is inseparably connected with -salvation by the apostle, when he says, _Whom he justified, them he also -glorified_, Rom. viii. 30. To separate these two, is to suppose, that a -person may expect salvation, without being delivered from the guilt of -sin, and the condemning sentence of the law; or to have a right to -eternal life, without being able to plead any righteousness that is -worthy of God’s acceptance, which is certainly to build our hope on a -sandy foundation, and is contrary to those scriptures that set forth the -impossibility of our being justified by the works of the law, or the -necessity of faith in Christ’s righteousness, in order to our claiming -this privilege. This the apostle Paul frequently inculcates; therefore -it follows, that no one can plead any thing done by him, as the matter -of his justification, though he could say, as that apostle did, -_touching the righteousness that is in the law, I am blameless_, Phil. -iii. 6. and elsewhere he says, _Though I know nothing by myself, yet I -am not hereby justified_, 1 Cor. iv. 4. If the best saint in the world -must have something, to support his expectation of being discharged from -condemnation, that is infinitely more valuable than any act of his own -obedience; then certainly that obedience, which is performed, according -to the dictates of the light of nature, without divine revelation, is -far from being a sufficient foundation to support a person’s hope of -justification and salvation: But such who are destitute of the gospel, -have nothing else to plead; therefore we must conclude, as it is -expressed in this answer, that they, who never heard the gospel, and -believe not in Christ, cannot be saved. - -3. This may be also inferred, from those scriptures that set forth the -pernicious consequence of unbelief, as it is said, _He that believes not -is condemned already_, and _shall not see life, but the wrath of God -abideth on him_, John iii. 18, 36. and elsewhere, _If ye believe not -that I am he, ye shall die in your sins_, chap. viii. 24. And inasmuch -as faith is founded on divine revelation, there are other scriptures -that represent those who are destitute of it, as being in an hopeless -state: thus the apostle tells the church at Ephesus, that _when they -were Gentiles_, and consequently strangers to the gospel, _they had no -hope, being without God in the world_, Eph. ii. 12. so that, whatever -knowledge they had of a God by the light of nature, or whatever -blessings they received from common providence, they had not such a -knowledge of him, nor such an interest in him, as gave them hope of -salvation. The apostle does not speak of them as being in an hopeless -state, because their conversation had been more vile than that of other -Gentiles, as acting contrary to the dictates of the law of nature; but -he speaks of them as Gentiles, that is, without the light of divine -revelation; and therefore what he says, concerning them is applicable to -all the Heathen, as such.[251] - -Again, it is farther observed, in scripture, that, before Christ was -preached to the Gentiles, they were not the objects of his special care -and goodness, but, in this respect, neglected by him; accordingly it is -said, that, _in times past he suffered all nations to walk in their own -ways_, Acts xiv. 16. and elsewhere these are called, _Times of -ignorance, which_, it is said, _God winked at_, chap. xvii. 30. as it is -in our translation: but this is not so agreeable to the sense of the -Greek word,[252] as if we rendered it, during the times of this -ignorance, God having overlooked them, that is, the Gentiles, _hath now -commanded all men every where to repent_; and, if they were disregarded -by him, they could not be supposed to be the objects of his special -grace, or to have a right and title to salvation. - -Moreover, the apostle Paul, when speaking of some among the Heathen, who -excelled others in wisdom; notwithstanding being destitute of gospel -light, he casts the utmost contempt on those attainments in the -knowledge of divine things, which they gloried in, as being insufficient -to salvation; and therefore he says, that whatever they knew of the -perfections of the divine nature, so far as they may be known without -divine revelation, yet _by wisdom they knew not God_; and therefore he -says, _Where is the wise? where is the scribe? where is the disputer of -this world? Hath not God made foolish the wisdom of this world?_ 1 Cor. -i. 20. - -_Object. 1._ It is objected, that it is contrary to the goodness of God -to condemn persons for invincible ignorance, as that of the Heathen must -be supposed to be, since it was impossible for them to know the way of -salvation by a Redeemer. - -_Answ._ To this it may be replied, that we must distinguish between -God’s condemning persons for not knowing the gospel, which is to condemn -them for invincible ignorance, and his not giving the gospel to a -greater part of the world, (as a necessary means of grace and salvation) -whom he designed, as we before observed, to overlook, and suffer to walk -in their own way. If the goodness of God had laid a natural obligation -on him, without an act of his sovereign will, to bestow the means of -grace, or the knowledge of the way of salvation on them, then it would -have been contrary to his divine perfections to have denied the gospel -to any, and so to condemn them who are ignorant thereof. It is one thing -for God to leave them in their fallen state, the result whereof would be -their not knowing the way of salvation; and another thing for him to -condemn them for this, as though there were no other reason obliging him -to inflict this righteous judgment on them. - -_Object. 2._ It is farther objected, that the apostle says, in Rom. i. -19. _That which may be known of God, is manifest in them; for God hath -shewn it unto them_; and, in chap. ii. 14, 15. _When the Gentiles which -have not the law_, that is, any other law than that of nature, _do, by -nature the things contained in the law; these having not the law, are a -law unto themselves; which shew the work of the law written in their -hearts, their consciences also bearing them witness, and their thoughts -the mean while accusing or else excusing one another_. From hence it is -argued, that the Gentiles have sufficient knowledge of the divine law, -to bring them into a state of salvation; their consciences are said to -_excuse them_, that is, not to charge guilt upon them; therefore they -are justified by walking according to the dictates of the light of -nature. - -_Answ. 1._ As to what the apostle said, in the former of these -scriptures, that _that which may be known of God, is manifest in them, -or shewed to them_; he does not speak of those things which are to be -known of God, that have an immediate reference to salvation; nor does he -say, that every thing necessary to be known of him, in order thereunto, -is manifest in them; but, _that of God which is known by them_,[253] is -from him as the God of nature, _he has shewn it to them_, that is, he -has given them sufficient light to discover his _eternal power and -Godhead_, in a way of reasoning _from the things that are made_, as he -adds, in the following words; but the eternal power and Godhead may be -known by those who are destitute of that knowledge, which is necessary -to salvation. - -2. As to the other scripture, mentioned in the objection, in which _the -Gentiles_ are said _to do by nature the things contained in the law_; he -does not infer from thence that they are the servants of God, or willing -subjects to his government, or, indeed, that they fulfil the law of -nature; and therefore we cannot suppose that he concludes them justified -thereby, which is contrary to the whole tenor of the apostle’s doctrine, -in other parts of his writings. It is true, he says, that _their -consciences_ sometimes _excuse_, as well as, at other times, _accuse -them_; yet it must be considered, that conscience may excuse, or plead -not guilty, with respect to the charge of some crimes, which are -committed by others, when, at the same time, this does not exempt them -from the guilt of sin in general, or give them a right and title to -eternal life. The apostle therefore designs only to shew how far the -corruption of men may be restrained, by their attending to the dictates -of the light of nature, whereby a great deal of sin and guilt might be -prevented; but he does not determine that God has any farther design of -grace toward them; for, if he had, he would have given them the means of -salvation; and if he has not said that he will save them, without giving -them these means, we have no ground to assert that he will; for this is -to conclude, without sufficient evidence from scripture. - -_Object. 3._ It is said, in Rom. ii. 4. that _the goodness of God -leadeth to repentance_; but repentance is certainly connected with -salvation; therefore the goodness, or bounty of God, which persons, who -have no other right but that of nature, have some knowledge of, may lead -them to salvation. - -_Answ._ It is evident that the apostle, in this scripture, does not -speak to the Gentiles, but to the Jews; for, having considered the vile -abominations which were practised by the Gentiles, in the foregoing -chapter, in this he reproves the Jews, when he says, in ver. 1. _Thou -art inexcusable, O man, that judgest, and yet dost the same things_; -and, in ver. 17. _Behold, thou art called a Jew, and restest in the law, -and makest thy boast of God_; therefore, if the apostle is speaking to -them, when he says, _The goodness of God leadeth thee to repentance_, we -are not only to understand hereby the bounty of common providence, or -those effects of the divine goodness, which are known and experienced by -the whole world; but the goodness of God, which they had experienced, -who were the peculiar objects thereof, and favoured by him, above all -the rest of the world, _to whom pertained the adoption, the glory, the -covenants, and the giving the law, and the service of God, and the -promises_ as we read, in chap. ix. 4. therefore certainly they were -highly to blame, that they were not hereby led to repentance. - -_Object. 4._ It is farther objected, that the apostle, in disputing with -the Athenians, in Acts xvii. 27. put them upon _seeking after God, if -haply they might feel after him, and find him_; whereas, if it were -impossible to find God, that is, the way of acceptance in his sight, by -the light of nature, it would have been a preposterous thing for the -apostle to have put them upon seeking him; therefore it follows, that -they are not destitute of all means of grace, or without a possibility -of salvation. - -_Answ._ To this it maybe replied, that, if by _seeking the Lord_, the -apostle means enquiring into the way of salvation by a Redeemer, and -pressing after faith in him; as it is said, _Seek and ye shall find; -knock, and it shall be opened unto you_, Matt. vii. 7. and, _If thou -seek him, he will be found of thee_, 1 Chron. xxviii. 9. this does not -argue, that the Heathen, before the gospel was preached to them, in -seeking, might find the way of salvation: For, - -1. Though he be speaking to the Heathen, yet they are considered, at -this time, as having the gospel preached to them by him, and therefore -not destitute of the external means of grace, which he advises them to -attend to, in hope that their endeavours might be succeeded. - -2. If, on the other hand, he speaks to them without regard to the -privilege they then enjoyed, and so inform them what they might attain -to, without divine revelation, which is the only sense that seems, in -the least, to favour the objection; then, by _seeking the Lord_, we must -understand their enquiring into the divine perfections, so far as the -knowledge thereof is attainable by the light of nature; and the -consequence of it would be their attaining such a degree thereof, as -would discover the absurdity of that idolatry that they were guilty of, -which the apostle is arguing against. And we may observe, that he makes -use of such a mode of speaking, as is very agreeable to this sense of -the text, when he says, _If haply ye might feel after him_; which is a -metaphor, taken from those who are endeavouring to find their way in the -dark, in which they feel after things which they cannot see, and -sometimes they find them. And, when he concludes, that _haply_, or, -peradventure, _you may find him_, this implies, that though the Heathen, -by the light of nature, had some means of attaining such a measure of -knowledge, as would have given them a full conviction that there was but -one God, and that this God ought to be worshipped in a way agreeable to -his divine perfections, and consequently that they ought not to think -that the _God-head was like to gold or silver, or stone, graven by art -and man’s device_, which would have effectually confuted that gross -idolatry, which they were charged with; yet some did not attend to the -light of nature, so far as this amounts to, which was the case of those -whom he was disputing with; and therefore his design is to reprove their -idolatry, and persuade them to seek after that knowledge of God, which -would have induced them to forsake it; so, that, in that part of his -argument, he does not seem to proceed any farther than this; and -therefore, when, in another part of it, he treats of that knowledge of -God, which is more immediately connected with salvation, he speaks of -_Jesus and the resurrection_, though they treated it with ridicule and -contempt; therefore it does not follow, that the Heathen, by the light -of nature, had a sufficient discovery of the way of salvation. - -_Object. 5._ There is another objection against the doctrine we are -maintaining, taken from some instances of those who are supposed to have -been destitute of divine revelation, as living without the pale of the -church, and yet recommended in scripture, as men excelling many others -in grace, concerning whom there is no reason to doubt, but that they -were in a state of salvation; such as Melchisedeck, Job, and his -friends, with whom the dispute was held, mentioned in the book of Job; -and, in the New Testament, the Centurion concerning whom our Saviour -says, _Verily, I have not found so great faith, no not in Israel_, Matt. -viii. 10. and Cornelius, whom we read of in the Acts of the Apostles; -these were all supposed to be in a state of salvation, and yet reckoned -among the Heathen. - -_Answ. 1._ As to Melchisedeck, we have, under a foregoing answer[254], -given our sentiments who he was, which, if what was there observed be -true, will render this objection of no force: but, inasmuch as it is -founded on the commonly-received opinion, namely: that he was a priest -and a king in the land of Canaan, we may add, that this will make very -little to their purpose; for, it is certain, he was not an idolater, or -a stranger to revealed religion; and therefore it cannot be argued, from -hence, that they, who are so, may be in a state of salvation. - -2. As for Job, and his friends, mentioned in that book which goes under -his name, it is certain, that they were well acquainted with the -revealed will of God, as appears from the subject-matter of that book; -and to say, that they were out of the pale of the church, as they did -not descend from that branch of Abraham’s family, from which the -Israelites came, this will not do much service to their argument, unless -it could be proved that they were strangers to the faith, and way of -salvation, that was professed by the church. We have, under a foregoing -answer[255], considered them, as living before the scriptures were -committed to writing, and also before the distinction between the Jew -and Gentile was much known in the world, or, at least, before the true -worshippers of God had universally apostatized to idolatry; and -therefore, though many other nations were idolaters, and, probably, some -were so in the country where they lived, yet it does not appear that -they were so; therefore this cannot be brought, as an argument, to -prove, that such who are destitute of the knowledge of the true God, as -founded on divine revelation, may be in the way of salvation. - -3. As for the centurion, though he was a Roman officer, it does not -follow, from hence, that when he came to our Saviour, and expressed his -great faith and humility, that he was an heathen; for he had seen or -heard of Christ’s miracles, and his doctrine, and probably, might be -convinced thereby, and disposed to believe in him from that conviction; -and, it is certain, his words do not argue him to be an heathen; -therefore this part of the objection is foreign to the design for which -it is brought. - -4. As for Cornelius, it is true, there are many things extraordinary in -his character, _viz._ that he was _a devout man, and one that feared -God; who gave much alms to the people, and prayed to God always_, Acts -x. 2. and it is farther said, concerning him, that his _prayers_ and his -_alms came up for a memorial before God_; all which expressions seem to -favour the objection. Notwithstanding it may be replied to it, - -(1.) If this account, concerning him, give ground to conclude that he -was in a state of salvation before Peter was sent to preach the gospel -to him, which the learned Beza[256], and others, suppose: nevertheless, -it must be proved, that he was altogether a stranger to divine -revelation, and the account we have of the way of salvation, therein, or -else the argument, taken from thence, in opposition to what we are -maintaining, is of no force. It is true, it is said, that _he fell down -at Peter’s feet, and worshipped him_, ver. 25. which seems to argue him -to be no better than an heathen idolater at that time: but they who -conclude him to have been, at the same time, in a state of salvation, -reckon this nothing else, but an instance of extraordinary civil -respect, which, because it had the appearance of religious worship, -Peter, as it is intimated in the following words, refused to receive it, -lest some present should conclude that he gave him that honour, which -belongs to God alone. - -All that I shall say, in answer to the objection, as supposing him to be -in a state of salvation, is, that though he was a Roman, and bred up in -their religion, yet it appears, from his general character that he was -very much concerned about the salvation of his soul, and therefore, -doubtless, he had not been wanting in his enquiries about the way to -attain it. As for the gospel, that had not been publicly preached, at -that time, to the Gentiles, and he had not had any opportunity to -converse with the apostles, or to sit under their ministry, before this; -but his conversation had been principally among the Jews, from whom he -might be informed, that though they did not believe our Saviour, who was -crucified, to be the Messiah: yet the Messiah was expected; and, when he -came, he would do that for his people, which was foretold by the -prophets. Here his faith rested, and he wanted only a convincing -evidence that our Saviour was he; and this Peter was sent to communicate -to him. - -(2.) If we should suppose him not to have been converted before Peter -was sent to him, which seems more probable, because, in Peter’s relation -of this matter to the apostles, he adds a particular circumstance that -implies as much, in chap. xi. 14. namely, that he _should tell him -words, whereby he and all his house, should be saved_; it plainly -argues, that, before this, they were not in a state of salvation; and, -if so, then the objection, which supposes that he was, is sufficiently -answered: but, if we acquiesce in this answer to it, there is one -difficulty that remains to be accounted for, _viz._ how this is -consistent with his character, as a devout man, fearing God, and his -prayers and his alms being accepted by him? - -The only reply I shall give to this, is, that some duties may be -performed that are materially good, by those who are not in a state of -salvation; and that these works may, as far as they have any -circumstance of goodness in them, come up for a memorial before God: -thus God owned the humiliation, repentance, and reformation of the -Ninevites; and it is said, that when one came to our Saviour, and told -him how he had observed the commandments of God, and, at the same time, -expressed an earnest desire to inherit eternal life; it is remarked on -this occasion, that though he would not part with all for Christ, and -therefore was not to be reckoned a believer; yet _Jesus, beholding him, -loved him_, Mark x. 21. that is, he approved of what was good in him, -though it wanted some circumstances that were necessary to denominate an -action good in all respects. Therefore, why, may we not suppose that God -approved of what was excellent in Cornelius’s character, before he was -converted by Peter’s preaching? - -_Object. 6._ It is farther objected, that the heathen had some means of -salvation, which took their first rise from divine revelation, as -appears from several rules and modes of worship, which they had, by -tradition from the Jews. It was a generally received opinion among them, -that the sins they committed, were, some way or other, to be expiated, -or some atonement was to be made for them; upon which account they -offered sacrifices, and, in order thereunto, had their temples, altars, -and priests, consecrated for that purpose; which is something more than -they had learnt from the law of nature. - -_Answ._ This argument has very little weight in it; it is true, it seems -to allow that there is a necessity of persons being, at least, in a -small degree, apprised of some doctrines, which first took their rise -from divine revelation: but that which was transmitted to the church, -pure and uncorrupt, was handed down to several nations by uncertain -tradition, with a great mixture of corruption; so that it is hard to -find such a resemblance between them, as would denominate them of divine -original. But suppose they had a conviction that sin was to be expiated -by sacrifice; yet they had no manner of idea concerning the reference, -of those sacrifices they offered, to Christ, which, as the apostle -observes, was the only thing, in those sacrifices that were performed by -a divine warrant, which had a tendency to _take away sin_, or _make them -that did the service perfect, as pertaining to the conscience_, Heb. ix. -9. and therefore, when the Jews offered sacrifices, and observed several -other rites of worship, which were instituted by God, yet, inasmuch as -they rested in the external performance thereof, and were destitute of -faith in Christ, and other religious duties that were to attend them, -they were reckoned no better than _vain oblations_, Isa. i. 13. or -unprofitable services: how much more might all the rites of worship, -observed by the heathen, be deemed so? Therefore this does not give us -sufficient ground to conclude, that they had the means of salvation, who -were destitute of divine revelation, and faith in Christ. - -III. It is farther observed, in this answer, that Christ is the Saviour -only of his body the church. This seems to obviate an objection that -might be brought against the impossibility of attaining salvation, -without faith in Christ; for some will be ready to conclude, that Christ -may be a Saviour by his death, to those who are strangers to him, and -not members of his body the church, and therefore it is added, that he -is the Saviour only of such; which is what several understand, when they -say, that there is no salvation out of the pale, or inclosure of the -church. This is rather to be explained than denied; and it will appear, -from what is said in the following answers, wherein the visible church -is described, as including in it those who profess the true religion; -and the invisible church is called the _body_, of which Christ is the -_Saviour_, Eph. v. 23. and the members thereof are said to be made -partakers of union and communion with him, and to be inseparably joined -to him, as their head and Husband, when they are effectually called; so -that these have an interest in that salvation, which he has procured. -From hence we have ground to conclude, that he will save none by his -merits, but such who are made partakers of the internal graces of the -Spirit, and are united to him by a lively faith, founded on divine -revelation; which is agreeable to what has been before maintained in -this answer, which establishes the necessity of divine revelation, or -the impossibility of persons attaining salvation by framing their lives -according to the light of nature, who never heard of the gospel, nor of -Jesus Christ, the sum and substance thereof. - -If this be reckoned an hard saying, tending to lessen the mercy of God, -with respect to the objects thereof, it must be considered, that we have -no other rule of judging concerning this matter, but what is contained -in scripture. If God has therein made known to his people the only way -of salvation, we have no warrant to extend it farther than he has done, -or to say, that because he can apply his grace in such methods, as are -altogether unknown to us, that therefore he will do it, is no just or -conclusive argument. And the great design of all that has been said, in -this answer, is to induce us to set the highest value on Christ, and his -gospel; to adore and magnify him for the privileges which we enjoy, in -being favoured with it, and to put us upon improving it to the best -purposes; for, if they are excluded from the benefits thereof, who never -heard of it, _How shall we escape, if we neglect so great salvation?_ -Heb. ii. 3. - -Footnote 250: - - _See Quest. LXXXIX._ - -Footnote 251: - - _It is a rule in logic_, A quatenus ad omne valet consequentia. - -Footnote 252: - - υπεριδων. - -Footnote 253: - - το γνωστον του Θεου. - -Footnote 254: - - _See page 266-268._ - -Footnote 255: - - _See I. Vol. 458, 459._ - -Footnote 256: - - _Vid. Bez. in loc._ - - - - - Quest. LXI., LXII., LXIII., LXIV. - - - QUEST. LXI. _Are all they saved who hear the gospel, and live in the - church?_ - - ANSW. All that hear the gospel, and live in the visible church, are - not saved, but they only who are true members of the church - invisible. - - QUEST. LXII. _What is the visible church?_ - - ANSW. The visible church is a society made up of all such as, in all - ages, and places of the world, do profess the true religion, and of - their children. - - QUEST. LXIII. _What are the special privileges of the visible - church?_ - - ANSW. The visible church hath the privilege of being under God’s - special care and government, of being protected and preserved in all - ages, notwithstanding the opposition of all enemies, and of enjoying - the communion of saints, the ordinary means of salvation, offers of - grace by Christ to all the members of it in the ministry of the - gospel, testifying, that whosoever believes in him shall be saved, - and excluding none that will come unto him. - - QUEST. LXIV. _What is the invisible church?_ - - ANSW. The invisible church is the whole number of the elect, that - have been, are, or shall be gathered into one, under Christ the - Head. - -They who are made partakers of Christ’s redemption, and are brought into -a state of salvation, have been before described, as members of Christ’s -body the church; and we are now led to consider them as brought into -this relation to him, and accordingly are to enquire in what sense they -are members of Christ’s church, and so to speak of this church as to its -nature, constitution, subjects, and privileges. And, - -I. What we are to understand by the word _church_, as we find it applied -in scripture. - -1. It is sometimes used to signify any assembly that is met together, -whatever be the design of their meeting. Though, indeed, it is very -seldom taken in this sense in scripture; nevertheless, there are two or -three places in which it is so understood: thus the multitude that met -together at Ephesus, who made a riot, crying out, _Great is Diana of the -Ephesians_, are called _a church_; for the word is the same, which we -generally so render, in Acts xix. 32. Our translators, indeed, render -it, _The assembly was confused_, and, in ver. 39. it is said, _This -matter ought to be determined in a lawful assembly_, that being an -unlawful one; and, in ver. 41. _The town-clerk dismissed the assembly_; -in all which places, the word, in the Greek[257], is the same which we, -in other places, render _church_; and the reason why our translators -have rendered it _assembly_, is, because the word _church_ is used, in a -very uncommon sense, in these places: and we do not find it taken in -that sense in any other part of scripture. - -2. It is frequently used, by the Fathers, metonymically, for the place -in which the church met together for religious worship, and so it is -often taken among us, and some other reformed churches, as well as the -Papists; but it does not sufficiently appear that it is ever so -understood in scripture. It is true, some suppose, that it is taken in -this sense in 1 Cor. xi. 28. where it is said, _When ye come together in -the church, I hear that there are divisions among you_; and, they think, -it is farther explained, and proved to be taken in this sense, from what -the apostle adds, in ver. 20. _When ye come together in one place_; and -also from what is said in ver. 22. _Have ye not houses to eat and drink -in, or despise ye the church of God?_ From whence they conclude that the -apostle means nothing else but the place where they were convened -together, and, more especially, because it is here opposed to their own -_houses_. - -But to this it may be replied, that, in the first of these verses but -now mentioned, viz. _when ye come together in the church_, it may be -very easily understood of particular persons met together with the rest -of the church; and when it is said, in ver. 20. that _when ye come -together into one place_, this does not refer to the place in which they -were assembled[258]; but to their meeting together with one design, or -accord. And when it is said, in ver. 32. _Have ye not houses to eat and -drink in, or despise ye the church of God?_ the opposition is not -between their own houses and the place where they were together; but the -meaning is, that by your not eating and drinking in your own houses, but -doing it in the presence of the church, or the assembly of God’s people -that are met together, you are not only chargeable with indecency and -interrupting them in the work which they are come about, but you make a -kind of schism among them, as doing that which they cannot, in -conscience, approve of, or join with you in; and this you are ready to -call caprice, or humour, in them, and hereby you despise them. And, -indeed, the place of worship cannot properly speaking, be said to be the -object of contempt; therefore the apostle does not use the word, in this -metonymical sense, for the place of worship, but for the worshipping -assembly. - -_Object._ The word _synagogue_ is often taken metonymically, in -scripture, for the place where persons were assembled to worship: thus -our Saviour is said sometimes to _teach in the synagogue of the Jews_, -Matt. iv. 23. and elsewhere we read of one, concerning whom the Jews -say, _He loveth our nation, and hath built us a synagogue_, Luke xii. 5. -and elsewhere the Psalmist speaking of the church’s enemies, says, they -_have burnt up all the synagogues of God in the land_, Psal. lxxiv. 8. -and the apostle James, adapting his mode of speaking to that which was -used among the Jews, calls the church of God _a synagogue, If there come -unto your assembly_, or synagogue, as it is in the margin, _a man with a -gold ring_, &c. James ii. 2. where the word is taken for the place where -they were assembled; therefore we have as much reason to understand the -word _church_ for the place where the church meets together. - -_Answ._ It is true, the word _synagogue_, in most of these scriptures, -is taken for the place where persons meet together on a religious -account, though it is very much to be doubted whether it be to be -understood so in the last of the scriptures referred to, and therefore -our translators render it _assembly_; and so the meaning is, when you -are met together, if a poor man come into your assembly, you despise -him: but suppose the word _synagogue_ were to be taken in this, as it is -in the other scriptures, for the place of worship, and that, by a parity -of reason, the word _church_ may be taken in the same sense; all that -can be inferred from hence is, that they, who call the places of worship -_churches_, speak agreeable to the sense, though it may be not the -express words of scripture: but this is so trifling a controversy, that -it is not worth our while to say any thing more to it. - -The learned Mede[259] insists largely on it, in a discourse, founded on -those words of the apostle before-mentioned, _Have ye not houses to eat -and drink in, or despise ye the church of God?_ in which he attempts to -prove, that the apostle, by _the church_, means the place of worship, -from the opposition that there is between their _own houses_ and _the -church of God_, the inconclusiveness of which argument has been before -considered. What he farther says, to prove that there were places in the -apostle’s days, appropriated, or set apart, for divine worship; and, in -particular, that the room in which they met together, on the days of our -Saviour’s resurrection, and eight days after, in which they were -honoured with his presence, was the same in which he eat his last -Passover with them, and instituted the Lord’s Supper, and that it was in -that place that they constantly met together for worship, and that -therein the seven deacons were afterwards chosen, mentioned in Acts vi. -and that after this a goodly church was erected on the same spot of -ground; these are no other than uncertain conjectures. That they met -together in an apartment, or convenient room, in the dwelling-house of -some pious disciple, is very probable; but his observations from its -being an upper room, as freest from disturbance, and nearest to heaven, -seems to be too trifling for so great a man. And what he says farther, -in defence of it, as supposing that this is what is intended by their -_breaking bread from house to house_, in Acts ii, 46. is not so -agreeable to the sense of the Greek words[260], as our translation, -which he militates against, and supposes, that it ought to be rendered -_in the house_, that is, in this house appointed for the same purpose. - -What he farther adds, to prove that there were particular places -appropriate for worship, in the three first Centuries, by referring to -several quotations out of the Fathers, who lived in these ages, is not -to be contested; though the objection he brings against this being -universally true, taken from what Origen, Minutius, Felix, Arnobius, and -Lactantius say, concerning the Christians, in their time, declining to -build them, after they had been disturbed and harrassed, by various -persecutions, seems to have some weight in it, and is not sufficiently -answered by him. What he says on this subject, may be consulted in the -place before-mentioned. - -All that we shall say, as to this matter, is, that it is beyond dispute, -that, since the church was obliged to convene together for religious -worship, it was necessary that the usual place, in which this was -performed, should be known by them. But it still remains uncertain, -whether, (though, at some times, in the more peaceable state of the -church, they met constantly in one place) they did not, at other times, -adjourn from place to place, or sometimes convene in the open air, in -places where they might meet with less disturbance from their enemies. -All, who are conversant in the history of the church in those ages, -know, that they often met, especially in times of persecution, in caves, -and other subterraneous places, near the graves of those who had -suffered martyrdom, in which their end was not only to encourage them to -bear the like testimony to Christianity, that they had done, but that -they might be more retired and undisturbed in their worship. - -But, to add nothing more on this subject, as being of less moment, that -which I would principally militate against is, what that excellent -writer, but now mentioned, attempts to prove, in his following -Dissertation[261], concerning the reverence that is due to these -churches; not only whilst divine duties are performed therein, but at -other times, as supposing that they retain a relative sanctity, which -calls for veneration at all times. The main stress of his argument is -taken from the sanctity of those places, which, by divine appointment, -were consecrated for worship, under the ceremonial law; and the -reverence that was expressed by persons when they entered into them, -which, by a supposed parity of reason, he applies to those places which -are erected for worship under the gospel-dispensation. - -To which it may be replied, that it does not follow, that because the -tabernacle and temple had a relative holiness in them, and therefore the -same thing is applicable to the places of worship under the -gospel-dispensation. For the temple was a type of God’s presence among -men, and in particular of the incarnation of Christ, which was a -glorious instance thereof; and it was an ordinance for their faith in -this matter, and therefore holy. And besides, there was a visible -external symbol of God’s presence in these places, whose throne was upon -the _mercy seat_, between the cherubims, in the holy of holies; and -therefore this might well be called _a holy place_, even, when worship -was not performed in it: but it is certain, that other places of -worship, and, in particular, the synagogues were not then reckoned so, -when no worship was performed in them, though they were erected for that -purpose; and our Saviour seems to insinuate, that the holiness of places -is taken away under the gospel-dispensation, as appears by his reply to -the woman of Samaria, when speaking concerning their _fathers -worshipping in that mountain_, viz. in the temple that was erected on -mount Gerizzim, he says, that _the hour cometh when ye shall neither in -this mountain, nor yet at Jerusalem, worship the Father_, John iv. 20, -21. that is, no place shall be so consecrated for religious worship, as -that it shall be more acceptable there than elsewhere, and consequently -no veneration is to be paid to any such place more than another, where -the same worship may be performed[262]. But this is little other than a -digression from our present design, which is to shew, that the word -_church_, in scripture, is, for the most part, if not always, taken for -an assembly of Christians met together for religious worship, according -to the rules which Christ has given for their direction herein. - -The Hebrew word, in the Old Testament, by which the church of the Jews -is signified, is generally rendered the _congregation_[263], or -assembly; so that in our translation, we never meet with the word -_church_ in the Old Testament; yet what is there called the -_congregation_, or assembly of the Israelites, might, very properly, be -called a _church_, inasmuch as it is so styled in the New Testament: -thus it is said, concerning Moses, that _he was in the church in the -wilderness_, Acts vii. 38. But it is certain the word _church_ is -peculiarly adapted, in the New Testament, to signify the Christian -church worshipping God, according to the rules prescribed by our -Saviour, and others, delivered by his apostles, under the Spirit’s -direction; which is the sense in which we are to understand it, in -speaking to these answers.[264] And this leads us to consider, - -II. That the church is distinguished into _visible_ and _invisible_, -each of which are particularly defined, and will be farther insisted on, -under some following heads; but before this, we may offer something by -way of premisal, concerning the reason of this distinction. The word -_church_, according to the grammatical construction thereof, signifies a -number of persons that are called; and, in its application to this -present subject, every one, who is a member thereof, may be said to be -called to be made partaker of that salvation which is in Christ. Now, as -there is a twofold calling spoken of in scripture, to wit, one visible -and external, whereby some are made partakers of the external privileges -of the gospel, and all the ordinances thereof; the other internal, and -saving, whereby others are made partakers of those special and -distinguishing blessings, which God bestows on the heirs of salvation: -the former of these our Saviour intends, when he says, _Many are called, -but few are chosen_, Matt. xx. 16. the latter is what the apostle speaks -of, when he connects it with _justification_ and _glorification_, Rom. -viii. 30. Now they who are called in the former of these senses, are -included in that branch of the distinction which respects the _visible_ -church; the latter are members of that church which is styled -_invisible_; the former are members of Christ by profession; the latter -are united to him, as their Head and Husband, who are made partakers of -spiritual life from him, and shall live for ever with him. The members -of the visible church are the children of God, as made partakers of the -external dispensation of the covenant of grace; such God speaks of, when -he says, _I have nourished and brought up children_, Isa. i. 2. and -elsewhere he says, concerning the church of the Jews, who were -externally in covenant with him, _Israel is my son, even my first-born_, -Exod. iv. 22. But the members of the invisible church, are the children -of God by faith, Gal. iii. 16. and because children, in this sense, -therefore _heirs; heirs of God, and joint-heirs with Christ_, Rom. viii. -17. These things must particularly be insisted on; and accordingly, - -I. We shall speak something concerning the invisible church, which is -described, in one of the answers we are explaining, as containing the -whole number of the elect, that have been, are, or shall be gathered -into one, under Christ their Head. - -1. They are said to be elect, and subject to Christ their Head; upon -which account, some have included, in this number, the holy angels, -inasmuch as they are styled, by the apostle, elect angels, 1 Tim. v. 21. -and Christ is, in some respects, their Head, as the apostle calls him, -_The Head of all principality and power_, Coloss. ii. 10. and elsewhere -the church is said to come to an _innumerable company of angels_, Heb. -xii. 22. But though they are, indeed, elected, it may be questioned, -whether they were chosen in Christ, as the elect among the children of -men are said to be; and, though Christ be styled their Head: yet his -Headship over them doth not include in it those things that are implied -in his being the Head of his chosen people, as he is the Head of the -covenant of grace, on which their salvation is founded; or _the Captain -of their salvation_, as he is styled, chap. ii. 10. who, having -purchased them by his blood, brings them into a state of grace, and then -to glory. For these and such-like reasons, I would not assert that -angels are properly a part of Christ’s invisible church, and therefore -it only includes those that are elected to salvation among the children -of men. - -2. They are farther described as such, who have been, are, or shall be -gathered into one, under Christ the Head; therefore there is a part of -them that are not actually brought into him. These our Saviour speaks of -under the metaphor of sheep, who were _not of this fold_, concerning -whom he says, _Them also I must bring, and they shall hear my voice_, -John x. 16. And there is another part of them, who are triumphant in -heaven, as well as those that are actually called by the grace of God, -who are in their way to heaven, struggling, at present, with many -difficulties, through the prevalency of corruption, and conflicting with -many temptations, and exposed to many evils that attend this present -state. These different circumstances of those who are brought in to -Christ, give occasion to that known distinction between the church -triumphant and militant. - -_Object._ To that part of this description of the invisible church, -which includes in it those that shall be gathered unto Christ, it is -objected, that no one can be said to be a member of this church, who is -not actually brought in unto him; for that would be to suppose, that -unconverted persons might be members thereof, and consequently that -Christ is their Head, Shepherd and Saviour; though they be -characterized, in scripture, as children of wrath, running in all excess -of riot, refusing to submit to him, and neglecting that great salvation -which is offered in the gospel: How can such be members of Christ’s -church, and that in the highest sense thereof? - -And it is farther objected, against the account given of the invisible -church in this answer, that a part of those who are said, to be the -members thereof, are considered at present as not existing; and -therefore it must be a very improper, if not absurd, way of speaking, to -say, that such are members of Christ’s church. - -_Answ._ I am not inclined to extenuate those expressions of scripture, -which represent unconverted persons as children of wrath, in open -rebellion against God, and refusing to submit to him; nor would I say -any thing from whence such might have the least ground to conclude that -they have a right to any of the privileges of God’s elect, or Christ’s -invisible church, or that they are included in that number; for that -would be to expose the doctrine of election to one of the main -objections that is brought against it, as though it led to -licentiousness: nevertheless, let it be considered, that this answer -treats of the invisible church; therefore whatever privileges are -reserved for them, who, though elected, are in an unconverted state, -these are altogether unknown to them; and it would be an unwarrantable -presumption for them to lay claim to them. However, we must not deny -that God knows who are his, who are redeemed by Christ, and what -blessings, pursuant thereunto, shall be applied to them: he knows the -time when they shall be made a willing people, in the day of his power, -and what grace he designs to work in them: he considers the elect in -general, as given to Christ, and Christ as having undertaken to do all -that is necessary to fit them for the heavenly blessedness. - -Moreover, we must not suppose but that God knows, without the least -doubt and uncertainty, the whole number of those who shall appear with -Christ, in glory, at his second coming; for things that are future to -us, are present, with respect to him, as with one single view, he knows -all things, past and to come, as well as present; and therefore, if the -expression made use of be thus qualified, which is agreeable to the -design of this answer, I cannot see that the objection has sufficient -force to overthrow it, any more than those arguments that are usually -brought against the doctrine of election, can render it less worthy to -be received by us. - -As for the other branch of the objection, that they, who are not _in -being_, cannot be denominated members of Christ’s church in any sense: -though it be allowed, that such cannot be, at present, the subjects of -any privileges; yet we must consider, that, since God seeth not as man -seeth, they may, in his eternal purpose to save them, be considered as -the objects thereof, and therefore in his account, be reckoned members -of Christ’s invisible church, that is, such as he designs to bring into -being, and afterwards to make them meet to partake of the inheritance of -the saints in light. Therefore I see no reason to except against this -mode of speaking, in which they are described as such, who shall be -gathered under Christ, their Head: however, if the objection only -respected the propriety, or impropriety, of a word, provided it had not -a tendency to overthrow the doctrine of God’s certain and peremptory -election, I would not militate against it. - -3. This church, which is said to consist of the whole number of the -elect, is styled invisible; by which we are not to understand, that -their election of God cannot be known by themselves, since we have -sufficient ground, from scripture, to conclude, that believers may -attain the assurance thereof in this life: but it is so called, because -many of them have finished their course in this world, and are entered -into that state, in which they are, with respect to those that live -here, no more seen. - -Moreover, the number of those who are styled the members of this church, -cannot be determined by any creature. It is only known to God; and that -grace, which any of them experience, how far soever they may arrive to -the knowledge of it themselves, cannot be said to be certainly and -infallibly known by others; and therefore the apostle says, concerning -them, that _their life is hid with Christ in God_, Col. iii. 3. - -However, though this church be, at present, invisible, yet when the -whole number of the elect shall be brought in to Christ, and, as the -apostle speaks, _Gathered together unto him_, 2 Thess. ii. 1. then it -shall no longer remain invisible; for _when Christ, who is their life, -shall appear, they also shall appear with him in glory_, Col. iii. 4. We -may farther observe concerning the church, as thus described, - -(1.) That it has many glorious characters given of it: thus it is -frequently called Christ’s spouse, in the Song of Solomon, by which he -seems to intend more than what could well be said concerning the Jewish -church; for the description there given of it, as _being all fair, and -without spot_, Cant. iv. 7. and is rather applicable to the state in -which the saints shall be hereafter, than that in which they are at -present; and therefore I am inclined to think, that he speaks of the -invisible church, or the election of grace. And this character, given of -them, is taken from that conjugal union which there is between Christ -and believers; on which account it is said elsewhere, _Thy Maker is -thine Husband, the Lord of hosts is his name; and thy Redeemer the Holy -One of Israel_, Isa. liv. 5. and the Psalmist describes it, in a very -elegant manner, as thus related to Christ, when he says, _upon thy -right-hand did stand the queen in gold of Ophir_, Psal. xlv. 9. and then -speaks of it, as arrived to the highest pitch of honour and happiness, -when introduced into the king’s presence _in raiment of needlework, with -gladness and rejoicing, being brought into his palace_, ver. 14, 15. and -the apostle calls it, _The General Assembly and church of the -first-born, which are written_, Heb. xii. 23. or, as it is in the -margin, enrolled _in heaven_; and it is also considered, when presented -by Christ to himself, or to his own view at last, being brought to -perfection, as a _glorious church; not having spot or wrinkle, or any -such thing; but holy, and without blemish_, Eph. v. 27. In this respect -it may be called, _The holy catholic church_, though many, without -sufficient ground, understand those words of the creed, in which it is -so called, in a sense very different from, and inferior to it. - -(2.) This invisible church is but one body, and therefore not divided, -like the visible church, into many particular bodies, as will be -observed under a following head. This seems to be the meaning of that -expression, in which it is said, _My dove, my undefiled is but one_, -Cant. vi. 9. - -(3.) It is not the seat of human government, as the visible church is; -nor are persons said to be received into its communion. And whatever -officers Christ has appointed, to secure the order, and to promote the -edification of his churches, these have nothing to do in the church, -considered as invisible; however, it is eminently under Christ’s special -government, who is the Head, as well as the Saviour thereof. - -(4.) There are many special privileges, which belong to it, that include -in them all the graces and comforts, which are applied to them by the -Holy Spirit: and so they are considered, as enjoying union and communion -with Christ, in grace and glory, as being called, justified, sanctified, -and many of them assured of their interest in Christ here and all of -them shall be glorified with him hereafter. These privileges are -insisted on, in several following answers; for which reason we pass them -over at present, and proceed to consider another of the answers, which -we are to explain: And accordingly, - -II. We have an account of the visible church, which is described as a -society, made up of all such, who, in all ages, and places of the world, -profess the true religion, and of their children. In this description of -the church, we may observe, - -1. That it is called visible, not only because the worship performed -therein, and the laws given to those particular churches, of which it -consists, are visible; but its members are so, or known to the world: -and the profession they make of the true religion, or subjection to -Christ, as their Head and Sovereign, is open, free, and undisguised, -whereby they are distinguished from the rest of the world. - -2. It is called a society, which denomination it takes from the -communion which its members have with one another: but, inasmuch as the -word is in the singular number, denoting but one body of men, it is to -be enquired whether this be a proper mode of speaking, though frequently -used. - -(1.) It is allowed, by all Protestants, that there are, and have been, -ever since the preaching of the gospel by the apostles, many particular -churches in the world[265]; and this is agreeable to what we often read -of in the New Testament, as the apostle Paul directs his epistles to -particular churches; such as that at Ephesus, Corinth, Philippi, &c. -Some of these were larger, others smaller, as denoting, that no regard -is to be had to the number of persons of which each of them consists: -thus we read of churches in particular houses, 1 Cor. xvi. 19. and these -may each of them, without the least impropriety of expression, be styled -a visible church, for the reasons above mentioned. - -(2.) It must also be allowed, on the other hand, that the church is -spoken of in the singular number, in scripture, as though it were but -one: thus it is said that Saul _made havoc of the church, entering into -every house, and haling men and women, committed them to prison_, Acts -viii. 3. and, speaking of himself, he says, _Concerning zeal, -persecuting the church_, Phil. iii. 6. and elsewhere, that, _beyond -measure, he persecuted the church of God, and wasted it_, Gal. i. 13. -Now it is certain, that it was not one particular church that he -directed his persecuting rage against, but all the churches of Christ, -wherever he came, especially those in Judea, which he speaks of in the -plural number, ver. 22. by which he explains what he means, by his -_persecuting the church of God_; for it is said, _He which persecuted us -in times past, now preacheth the faith which once he destroyed_, ver. -23. and elsewhere it is said, _God hath set some in the church; first, -apostles; secondarily, prophets; thirdly, teachers_, 1 Cor. xii. 28. by -which we are to understand all the churches; for the apostles were not -pastors of any particular church, but acted as pastors in all the -churches wherever they came, though every church had its own respective -pastor set over it, who was, in a peculiar manner, related to it; yet -all these churches are called, in this place, _the church_. Therefore we -are not to contend about the use of a word, provided it be rightly -explained, whether persons speak of the church in the singular, or -churches in the plural number. If we speak of the church, as though it -were but one, the word is to be taken collectively for all the churches -of Christ in the world: this the apostle explains, when he speaks of -them all, as though they were _one body_, under the influence of the -same _Spirit, called in one hope of their calling, one Lord, one faith, -one baptism, one God and Father of all, who is above all, and through -all, and in them all_, Eph. iv. 4-6. this is that _unity of the Spirit -which_ they were to _endeavour to keep_, and so to act agreeably to -their faith herein; and, in this respect, we freely allow that all the -churches of Christ are one; there is but one foundation on which they -are built, one rule of faith, one way to heaven, in which they all -professedly walk. Moreover, the churches of Christ have not only -communion with one another, in their particular societies, but there is -a communion of churches, whereby they own one another, as walking in the -same fellowship with themselves, express a sympathy with each other in -afflictive circumstances, and rejoice in the edification and flourishing -state of each other. In these respects we consider the churches as one, -and so call them all the church of Christ. - -Nevertheless, this is to be understood with certain limitations; and -therefore we are not to suppose that the church, as the seat of -government, is one; or that there is one set of men, who have a warrant -to bear rule over the whole, that is, over all the churches of Christ; -for none suppose that there is one universal pastor of the church, -except the Papists. All Protestants, however they explain their -sentiments about the catholic visible church, allow, that the seat of -government is in each particular church, of which no one has any right -to give pastors to other churches, or to appoint who shall be admitted -into their respective communion. - -(3.) There is another thing in this description of the visible church, -which stands in need of being explained and defended, when it is said, -that it consists of all such as, in all ages, and places, of the world, -do profess the true religion: if nothing be intended hereby, but that no -one has a right to the privilege of communion of saints, or fit to be -received into any church of Christ, but those who profess the true -religion, namely, the faith on which it is built; this I am far from -denying; for that would be to suppose that the church professes one -faith, and some of its members another; or that it builds up what it -allows others to throw down. - -But I am a little at a loss to account for the propriety of the -expression, when the church is said to be a society, professing the true -religion, _in all ages_. It cannot be supposed that the church, or -churches, that are now in being, are any part of that society which -professed the true religion in Moses’s time, or in the apostolic age; -but it is principally the propriety of expression that is to be excepted -against; for I suppose, nothing is intended hereby, but that as the -church, in every respective foregoing age, consisted of those who -embraced the true religion, it consists of no other in our age. - -There is one thing more which I would take leave to observe in this -description of the church, which renders it incomplete, inasmuch as it -speaks of it as consisting of those who profess the true religion; but -makes no mention of that bond of union which constitutes every -particular branch of this universal church of Christ. It speaks, indeed -of those qualifications which belong to every one as a Christian, which -is a remote, though necessary condition of being received into church -communion; but takes no notice of that mutual consent, which is the more -immediate bond by which the members of every church coalesce together: -but this we may have occasion to speak of under a following head. - -The last thing I observe, in this description of the visible church, is, -that it consists not only of the professors of the true religion, but of -their children; this is rather to be explained, than denied: however, I -cannot but observe, that many have run too great lengths in what they -have asserted concerning the right of children to this privilege. Some -of the Fathers have not only considered them as members of the church, -but brought them to the Lord’s table, and given them the bread dipped in -the wine, the same way as food is applied to infants, when they were too -young to discover any thing of the design thereof: that which led them -into this mistake, was their misunderstanding the sense of our Saviour’s -words, _Except ye eat the flesh of the Son of Man, and drink his blood, -ye have no life in you_, John vi. 53. supposing that this was meant of -their eating bread, and drinking wine in the Lord’s supper, though they -might easily have known that this was not our Saviour’s meaning; -inasmuch as the Lord’s supper was not instituted, till some time after, -and, when instituted, it was not designed to be reckoned so necessary to -salvation, as that the bare not partaking thereof should exclude from -it. Cyprian gives an account of his administering it to an infant -brought by her mother; and relates a circumstance attending it, that -savours so much of superstition, in that grave and pious Father, that I -forbear to mention it.[266] And this was not only practised by him, but -by several others in some following ages. And many in later ages speak -of children as incomplete members of the church; and some suppose that -this is the result of their baptismal dedication; others that it is -their birth-right, and as the consequence hereof they have maintained, -that when they come to be adult, they rather claim their right to -church-communion than are admitted to it, as those are, who are not the -children of church-members, and as a farther consequence deduced from -this supposition, they assert, that if they are guilty of vile -enormities, and thereby forfeit this privilege, they are in a formal way -to be excommunicated, and that it is a defect in the government of the -churches in our day, that this is not practised by them. - -This is not what is intended by children’s being members of churches, -together with their parents, in this answer; but that which I think all -will allow of, _viz._ that children being the property of parents, they -are obliged to dedicate them, together with themselves, to God, and -pursuant thereunto to endeavour to bring them up in the nurture and -admonition of the Lord, hoping that through his blessing on education, -they may, in his own time and way, be qualified for church communion, -and then admitted to it, that hereby the churches of Christ may have an -addition of members to fill up the places of those who are called off -the stage. - -As to the concern of the church in this matter, which in some respects -redounds to the advantage of the children of those who are members of -it, they are obliged to shew their regard to them, so far as to exhort -their parents, if there be occasion, to express a due concern for their -spiritual welfare; or, if they are defective herein, to extend their -censure rather to the parents, than to the children, as neglecting a -moral duty, and so acting unbecoming the relation they stand in to them. -Thus concerning the description given of the visible church in this -answer; we shall now proceed to speak more particularly of it, and -accordingly shall consider the former and present constitution and -government thereof. And, - -I. As to what concerns the state of the Jewish church before the -gospel-dispensation; this was erected in the wilderness, and the laws by -which it was governed, were given by God, and transmitted to Israel by -the hand of Moses. There was a very remarkable occurrence preceding -their being settled as a church, that we read of, Exod. xix. 7, 8. in -which God demanded an explicit consent from the whole congregation, to -be his people, and to be governed by those laws he should give them, -upon which they made a public declaration, that _all that the Lord hath -spoken we will do_. And Moses _returns the words of the people unto the -Lord_. And soon after this there was another covenant-transaction -between God and them, mentioned in a following chapter, when Moses _came -and told the people all the words of the Lord, and all his judgments; -and the people answered with one voice, saying, All the words which the -Lord hath said will we do_. And this was confirmed by sacrifice, and _he -took half the blood thereof and put it in basons, and half of the blood -he sprinkled on the altar, and he took the book of the covenant and read -it in the audience of the people_; upon which they repeat their -engagement, _all that the Lord hath said will we do, and be obedient_. -And _then he took the blood and sprinkled it on the people, and said, -behold the blood of the covenant which the Lord hath made with you, -concerning all these words_, Exod. xxiv. 3, 5-9. and then we have an -account of an extraordinary display which they had of the divine glory, -_They saw the God of Israel, and did eat and drink_, ver. 11. which was -a farther confirming this covenant. And upon some important occasions -they renewed this covenant with God, _avouched him to be their God_, and -he condescended at the same time _to avouch them to be his peculiar -people_, Deut. xxvi. 17, 18. Thus they were settled in a church-relation -by God’s appointment, and their solemn covenant and consent to be his -people. - -After this we read of God’s settling the form of their -church-government, appointing those various ordinances and institutions -which are contained in the ceremonial law, and settling a ministry among -them, and giving directions concerning every branch of the work that was -to be performed by them. Aaron and his sons had the priesthood committed -to them, who were to offer gifts and sacrifices; the High-Priest was to -be chief minister in holy things, the other priests assistants to him in -most branches of his office; and when the temple was built, and the -service to be performed therein established, the priests attended in -their respective courses, each course entering on their ministry every -Sabbath, 2 Chron, xxiii. 4. and there being twenty-four courses, 1 -Chron. xxiv. it came to their respective turns twice every year. The -porters also, who were to wait continually at the avenues of the temple -day and night, to prevent any unclean person or thing from coming into -it, as well as its being plundered of the treasures that were laid up in -chambers adjoining to it; these also ministered in their courses, the -number whereof was the same with that of the priests, 1 Chron. xxiii. 5. -compared with chap. xxvi. And the singers, who attended some parts of -the worship, ministered in their courses, 1 Chron. xxiii. 5. compared -with chap. xxv. - -And besides these, there were some appointed to represent the people, -who were chosen to come up from their respective places of abode with -the priests when they ministered in their courses; these are called -_stationary men_. Dr. Lightfoot[267] gives an account of them from some -Jewish writers who treat on this subject; not that we have any mention -of them in scripture; but they suppose that it took its rise from that -law in Lev. i. 3, 4. where they who brought an _offering to the Lord_ -were obliged to be present, and to _put their hands on the head_ -thereof, as well as the priests, who had the main concern in this -service. From hence it is inferred, that since, besides the sacrifices -that were offered for particular persons, there were daily sacrifices -offered in the behalf of the whole congregation; and because it was -impossible for them to be present to bear a part in this service, it was -necessary that some should be deputed to represent the whole body of the -people, that so there might be a number present to assist in this -service, that these acts of worship might be performed in the most -public manner; and inasmuch as this was to be performed daily, it was -necessary that some should be deputed, whose proper business it was to -attend; and he thinks that as there were priests deputed to minister in -their courses, so there was a number deputed to represent the people, -who went up to Jerusalem with the priests of the respective course. And -he farther adds, that at the same time that these were ministering in -the temple, the people met together, and spent that week in those -synagogues which were near the place of their abode, in fasting, and -other acts of religious worship, in which, though at a distance, they -implored a blessing on the service that their brethren were performing. - -As for the rest of the people, they were obliged to be present at -Jerusalem, at the solemn and public festival, performed three times a -year; and others of them, who had committed any sin that was to be -expiated by sacrifice, were to come up thither to the temple at other -times, and bring their sacrifices to atone for the guilt which they had -contracted. - -If it be said, that this was, indeed, a solemn method of worship, -exceeding beautiful, and also had a circumstance in it, which was its -glory, _viz._ that the temple-service was typical of Christ, and the way -of salvation by him: but what methods were there to instruct the people -in the doctrines of religion? It would not much conduce thereunto for -them to come up to Jerusalem, to worship at the three yearly festivals: -how did they spend their Sabbaths? or, what acts of worship were they -engaged in, in their respective places of abode? - -To this we answer, that God also appointed a sufficient number to be -their ministers in holy things, helpers of their faith as to this -matter, _viz._ not only the priests, but the whole tribe of Levi, whose -place of residence was conveniently situated: they had forty-eight -cities in various parts of the land; some of which were not far distant -from any of the people. These instructed them in the way of God, the -people _sought the knowledge_ hereof _from their mouths_, Mal. ii. 7. -And there were, besides the temple, several other places appointed for -religious worship: these were of two sorts, namely, - -1. The _synagogues_, which were generally built in cities, of which -hardly any were without them, if they consisted of a number of persons -who were able to erect them, and had leisure, from their secular -employments, to preside over, and set forward, the work to be performed -therein;[268] and that was of a different nature from the -temple-service, in which gifts and sacrifices were to be offered, God -having expressly forbidden the erecting any altars elsewhere; therefore -the worship performed in them was prayers, reading and expounding the -law and the prophets, and instructing the people in all other duties of -religion, which were necessary to be performed in the conduct of their -lives. - -The manner of doing this, was not only by delivering set discourses, -agreeable to our common methods of preaching, Acts xiii. 15. and seq. -but holding disputations and conferences together about some important -matters of religion: thus the apostle Paul _disputed in the synagogues_, -chap. xvii. 17, 19, 8. This was done occasionally; but the Jews met -constantly in them for religious worship; and our Saviour encouraged -them herein with his presence and instructions: thus it is said, not -only that _he taught in their synagogues_, but that this was his -constant practice; for it is said, _He came to Nazareth; and, as his -custom was, he went into the synagogue on the Sabbath-day, and stood up -for to read_, Luke iv. 15, 16. - -And there were also certain officers appointed over every synagogue: -thus we read sometimes of the _rulers of the synagogues_, Mark v. 22. -Luke viii. 41, 49. whose business was to prevent the doing any thing -that was indecent and disorderly; and there were some persons from whom -a word of exhortation was expected, who were called, chap. iv. 20. -ministers thereof.[269] And we are not to suppose that this method of -promoting religion in the synagogues, was only practised in the last and -most degenerate age of the Jewish church, but that they had their -synagogues in the more early and purer ages thereof, which, if we had no -express account of in the Old Testament, yet it might be inferred from -this account thereof in our Saviour’s time; for certainly there were no -methods used then by the Jews to instruct the people in matters of -religion, that were not as necessary, and consequently in use, in -foregoing ages. It is true, we do not oftentimes read of synagogues in -the Old Testament; notwithstanding there is mention of them in that -scripture, before referred to, in Psal. lxxiv. 8. in which the Psalmist -complains, that _they had burnt up all the synagogues of God in the -land_; where the word being in the plural number, it cannot be meant, as -the Chaldee Paraphrast renders it, of the temple. This appears from the -context, in which he speaks of the _enemies of God roaring in the midst -of the congregations_; and, besides this, he expressly mentions their -burning the temple, by _casting fire into the sanctuary of God, and -casting down the dwelling-place of his name to the ground_, in ver. 3, -7. - -2. Besides these synagogues, there were other places, in which public -worship was performed, called, Places of prayer,[270] Mr. Mede gives an -account, from Epiphanius, of the difference that there was between these -and the synagogues, when he says, that a proseucha, or a place appointed -for prayer, was a plot of ground, encompassed with a wall, or some other -like mound, or inclosure, open above, much like to our courts; whereas a -synagogue was a covered edifice as our houses and churches are. He also -adds, that the former of these were generally fixed in places without -the cities, in the fields, in places of retirement; and that they were -generally rendered more private, and fit for the work that was to be -performed in them, by being surrounded with a plantation of trees; and -he supposes, that these were not only made use of in our Saviour’s and -the apostles time, but in foregoing ages; and that the grove that -Abraham is said to have planted, in _which he called on the name of the -Lord_, Gen. xxi. 33. was nothing else but one of these convenient -places, planted for that purpose, in which public worship was performed, -which seems very probable.[271] - -And we read, in scripture concerning _high places_. These, as Lightfoot -observes,[272] are sometimes used in scripture, in a commendable sense: -thus Samuel is said to _go up_ to one of these _high places_, 1 Sam. ix. -19. to perform some acts of religious worship; and we read of another -high place, in which there was _a company of prophets, with a psaltery, -and a tabret, and a pipe, and a harp before them, and they did -prophesy_, chap. x. 5. It is true, in other scriptures, we read of them -as abused by that idolatry that was performed in them, 1 Kings xi. 7. -chap. xii. 31. These the pious kings of Judah, who reformed religion, -took away; and when it is said, in some of their reigns, that how much -soever they destroyed idolatrous worship, yet _the high places were not -taken away_, 2 Kings xii. 3. xiv. 4. xv. 4. that learned writer thinks, -that they should not have been destroyed, as places of worship, or -public assemblies, and therefore that this is not reckoned as a blemish -in the reign of these kings, that the high places were not taken away; -for whatever abuse there was, it consisted in that sacrifice and incense -were offered there, which were parts of worship confined to the temple; -so that if they had not only reformed them from the abuse of those that -exercised their idolatry therein; but had also proceeded to reform this -abuse of sacrificing there, they might lawfully have met there to -perform religious worship, which, it is supposed, they did in -synagogues, high places, and groves, that were appointed for that -purpose: thus then they met together for religious worship in other -places besides the synagogues. - -Again, we read, in the New Testament, that _Paul went, on the Sabbath -day, out of the city of Philippi, by a river-side, where prayer was wont -to be made_, Acts xvi. 13. where he also preached the word by which -Lydia was converted; this some think to be one of those places where -they resorted for prayer, and other public worship: and others suppose, -that the place mentioned in the gospel, which our Saviour resorted to, -when it is said, that he _went out into a mountain to pray, and -continued all night in prayer to God_, Luke vi. 12. ought to be -rendered, _in that particular place where prayer was wont to be made to -God_.[273] But the Greek words may as well be rendered as they are in -our translation; and then it has no respect to any particular place of -prayer, but imports his retirement to perform this duty. Thus we have -endeavoured to prove, that the church of the Jews had other places in -which worship was performed, besides the temple, which was of very great -advantage for the propagating religion among them. We might have farther -proceeded to consider their church-censures, ordained by God for crimes -committed, whereby persons were cut off from among their people, by -excommunication, when the crimes they were guilty of did not deserve -death: but I shall not enlarge any farther on this head, but proceed to -speak concerning the gospel-church, and so consider, - -II. The methods taken, in order to the first planting and increase -thereof, by the apostles. When our Saviour had finished the work of -redemption, after his resurrection, he altered the form of the church, -and appointed his apostles not only to signify this to the world, but to -be instruments in erecting this new church. We have before considered -these apostles as qualified to be witnesses to Christ’s resurrection, -and also as having received a commission from him to preach the gospel -to all nations, and an order to tarry at Jerusalem till they received -those extraordinary gifts from the Holy Ghost, that were necessary for -their performing the work they were to engage in. Now, pursuant -hereunto, they all of them resided at Jerusalem; and, a few days after -Christ’s ascension into heaven, the Holy Ghost was poured upon them _on -the day of Pentecost_, Acts ii. 1, 2. upon which, they immediately began -to exercise their public ministry in that city, in which they had the -advantage of publishing the gospel to a numerous concourse of people, -who resorted thither, from various parts of the world, in which the Jews -were dispersed, to celebrate that festival. Some suppose, that there was -a greater number gathered together in that city, than was usual, it -being one of those three feasts to which the Jews resorted from all -parts of the land: though a learned writer[274] supposes, that the Jews -were not obliged to come to this feast from other nations; neither were -they, that came there, said, as these are, to dwell at Jerusalem; -therefore he thinks that that which brought them here from the several -parts of the world, was the expectation which the Jews, generally had, -that the Messiah would appear, and erect a temporal kingdom, and that -Jerusalem was the place where he would fix his throne, and therefore -they would be there to wait on him, and share the honours they expected -from him. - -But, whatever occasion brought them here, it was a seasonable -opportunity for the gospel first to be preached; and accordingly Peter -preached his first sermon to a multitude that were gathered together, -and therein exercised the gift of tongues, by which means his discourse -was not only understood by men of different languages; but they had -herein a plain proof that he was under the inspiration of the Holy -Ghost; and he takes occasion to improve this amazing dispensation of -providence, by telling them that it was an accomplishment of what had -been before predicted by the prophet Joel; and then he preached Christ -to them, declaring that he, and the rest of the apostles, were all -witnesses that God raised him from the dead, and exalted him by his -right-hand, and that, pursuant hereunto, this extraordinary gift of the -Holy Ghost was conferred on them. - -The success of his first sermon was very remarkable; for there were -added to the church, as the first-fruits of his ministry, _three -thousand souls_, ver. 41, 47. We also read, that _the Lord added daily -to the church such as should be saved_; and, soon after this it is said, -that _the number of the men_, of whom the church consisted, _was about -five thousand_, chap. iv. 4. a very large and numerous church, meeting, -as is more than probable, in the same city, where we must conclude, that -they fixed their abode, rather than that they returned to the respective -places from whence they came, that they might have an opportunity to sit -under the sound of the gospel, which was, at that time, preached no -where else; and that which makes this more probable, may be inferred -from the method taken for their subsistence in the world; there would -have been no occasion for those who had possessions to sell them, and -dispose of the price thereof to supply the exigences of their -fellow-members, had they not removed their habitations, and forsook all -for the sake of the gospel. - -This church had wonderful instances of the presence of God among them, -which did more than compensate for the loss they must be supposed to -sustain, as to their secular affairs. We read, for some after this, of -little else but success attending the gospel, and persecutions raised by -the Jews against it, which rather tended to their own shame and -confusion, than the extirpating of it; and when they so far prevailed, -at length, that, after the death of Stephen, the first martyr, a new -persecution was begun, by the instigation of Saul, (as yet not converted -to the faith) the consequence hereof being the _scattering of this -church throughout the regions of Judea and Samaria_, chap. viii. 1. this -was ordered for the furtherance of the gospel, for wherever they came, -they preached, and many believed: but the apostles, at the same time, -obeying the order that was before given them, continued at Jerusalem, -chap. i. 4. and there still remained a church in that city sitting under -their ministry. This was wisely ordered, by the providence of God, not -only as an accomplishment of those predictions that respected the -gospel’s first being sounded from thence, but that, in this church, a -sufficient number might be trained up for the exercise of the ministry -in other places, when there should be occasion for it; and, in order -hereto, they had some advantages which no schools of learning could -afford them, for they had the extraordinary gifts of the Holy Ghost. -Here it was that the prophets and evangelists were first raised up, -being immediately taught by God. This was the first scene of the -gospel-church. Here it continued till the apostles were ordered, by the -Holy Ghost, to travel into those parts of the world, in which, by his -direction, their ministry was to be exercised: the greatest part of them -were ordered to those places, where some of the Jews resided; but Paul -was ordained to exercise his ministry among the Gentiles. Accordingly we -read, that _the Holy Ghost said, Separate me Barnabas and Saul, for the -work whereunto I have called them_, Acts xiii. 2. This divine command -they immediately obeyed; and then we read of churches erected in various -parts of the world by his ministry, who is styled, _The apostles of the -Gentiles_. - -There are several things observable in the exercise of his ministry: - -1. Wherever he came he preached the gospel, and confirmed it by -miracles, as occasion served; and this was attended with such wonderful -success and expedition, that, without a remarkable hand of providence -going along with him, the multitudes that were converted by his -ministry, exceeded not only what might be done by one man, in the -compass of his life, but several ages of men. At one time we read of him -exercising his ministry from Jerusalem, round about to Illyricum, Rom. -xv. 19. at other times, in several parts of Asia Minor; then in Spain, -and at Rome, and some parts of Greece, ver. 28. so that, wherever he -came, his ministry was attended with wonderful success, as the Roman -emperor says, _I came, I saw, I conquered_. - -2. When the apostle had, by the success of his ministry, prepared fit -materials for a church, inasmuch as it would take up too much of his -time to reside among them till they were provided with a pastor, and -other officers, which were necessary to carry on the work that was begun -in it, he sent for one of the Evangelists, who, as was before observed, -were fitted for this service, by those extraordinary gifts, which they -had received, while they continued in the church at Jerusalem. The -office of these evangelists seems to have been principally this; that -they were to _set in order the things that were wanting_, or left, by -the apostles to be done, _and ordain elders in every city_, as the -apostle Paul intimates, when giving this charge to Titus, Titus i. 5. -who appears to have been an Evangelist, particularly ordained to -minister to him, to build upon the foundation he had laid. These -evangelists appear to have had all the qualifications for the ministry -that the apostles had, excepting what respected their having seen Jesus, -whereby they were qualified to be witnesses of his resurrection; and -they continued till they had performed that part of their work, in -settling pastors, and other officers in churches; and then they were -ready to obey another call, to succeed the apostles in some other -places, and so perform the same work there. - -3. While the apostles were thus concerned for the gathering and building -up of churches, and were assisted herein by the evangelists, there was a -continual intercourse between them and those churches, whose first rise -was owing to the success of their ministry. Accordingly they conversed -with them by epistles; some of which they received by the inspiration of -the Holy Ghost, as designed to be a rule of the churches faith in all -succeeding ages. Some of these epistles were written by other apostles, -but most of them by Paul, Phil. ii. 19. who sometimes desires to _know -their state_; at other times, he informs them of his own, and the -opposition he met with; or the success of his ministry, the persecution -he was exposed to for it, Coloss. iv. 7. 2 Cor. i. 8. 1 Cor. xvi. 9. and -the necessity of the churches, which required their contribution for -their support; and therein he often enlarges on those important truths, -which, had he been among them, would have been the subject of his -ministry. This was necessary to strengthen their hands and encourage -them to persevere in that faith which they made profession of. - -And to this we may add, that there were, upon several occasions, -messengers sent from the churches to the apostle, to inform him of their -state, to transmit to him those contributions which were necessary for -the relief of other churches, and to give him that countenance, -encouragement, and assistance, that his necessities required; and some -of these were very excellent persons, the best that could be chosen out -of the church for that service. The apostle calls some of them, _The -messengers of the churches, and the glory of Christ_, 2 Cor. viii. 23. -which is an extraordinary character. Some think, he intends hereby that -they were the messengers of those churches, which churches are the glory -of Christ, that is, the seat in which he displays his glory; others -suppose, that he calls these messengers, _the glory of Christ_, as they, -by their wise and faithful conduct, promoted his glory, which was not -dependent on it, but illustrated thereby. Sometimes they were ministers -of churches, sent occasionally on these errands: thus Epaphroditus was a -_messenger and minister of the church at Philippi_, Phil. ii. 25. and -Onesiphorus was sent to strengthen and encourage the hands of the -apostle, when he was a prisoner at Rome, whom he speaks of with great -affection, when he says, _He sought me out diligently, and found me, and -was not ashamed of my chain_, 2 Tim. i. 16, 17. These were very useful -persons to promote the interest of Christ, which was carrying on by the -apostle, though it does not appear that this was a standing office in -the church, their service being only occasional. Thus we have considered -the apostle, as engaged in gathering and building up churches, in such a -way, as was peculiar to them in the first age of the gospel. - -III. We shall now proceed to speak concerning that state and government -of the church, that was designed to continue longer than the apostolic -age, and is a rule to the churches of Christ in our day. We have before -considered the evangelists as succeeding the apostles, in appointing -officers over churches, directing them to fit persons, that might be -called to this service, and instructing them how they should behave -themselves in that relation; which was necessary, in that they were not -to expect such extraordinary assistances from the Spirit of God, as the -apostles and the evangelists had received, any more than pastors, and -other church-officers are to expect them in our day; which leads us to -consider the nature, constitution, and government of the churches of -Christ, in all the ages thereof. And, - -1. What we are to understand by a particular church, and what is the -foundation thereof. A church is a number of visible professors, called -to be saints, or, at least, denominated, and, by a judgment of charity, -esteemed to be saints; united together by consent, in order to their -having communion with one another; and testifying their subjection to -Christ, and hope of his presence in all his ordinances; designing hereby -to glorify his name, propagate his gospel and interest in the world, and -promote their mutual edification in that holy faith, which is founded on -the scripture revelation; and in order hereunto they are obliged to call -and set over them such pastors, and other officers, as God has qualified -for that service, to be helpers of their faith, and to endeavour to -promote their order, whereby the great and valuable ends of the -church-communion may be answered, and God therein be glorified. This -description of a particular church is agreeable to, and founded on -scripture, as may be easily made appear, by referring to several -scriptures in the New Testament, relating to this matter. Accordingly we -read that the members of Christ are characterized as saints by calling, -or _called to be saints_, Rom. i. 7. and the churches in Macedonia are -said _to give their own selves to the Lord and to the apostles, by the -will of God_, 2 Cor. viii. 5. to sit under their ministry, and follow -their directions, so far as they imparted to them the mind of Christ, -and might be helpers of their faith and order, to his glory; and we read -of their professed _subjection unto the gospel of Christ_, chap. ix. 13. -and the church at Ephesus is farther described, as _built upon the -foundation of the apostles and prophets_, namely, the doctrines laid -down by them, as the only rule of faith and obedience, _Jesus Christ -himself being the chief corner-stone_. And as to what respects their -duty towards one another, they are farther said _to build up themselves -in their most holy faith, and to keep themselves in the love of God_, -that is, to do every thing by the divine assistance, that is necessary -in order thereunto, _looking for the mercy of our Lord Jesus Christ unto -eternal life_, Jude, ver. 20, 21. or, as it is said elsewhere, to -_consider one another, to provoke unto love, and to good works, not -forsaking the assembling of themselves together_, Heb. x. 24, 25. -inasmuch as this is an instituted means for the answering of that great -end. Many other scriptures might have been brought to the same purpose, -tending to prove and illustrate the description of a gospel-church, as -above-mentioned. - -But this may be also evinced, in a method of reasoning from the laws of -society, as founded on the law of nature, and applied to a religious -society, which takes its rise from, and is built on divine revelation; -and, in order hereunto, we shall lay down the following propositions. - -(1.) It is agreeable to the law of nature, and the whole tenor of -scripture, that God should be glorified by social worship, and that all -the members of these worshipping societies should endeavour to promote -the spiritual interest of one another. Man is, by the excellency of his -nature, fitted for conversation, and, by his relation to others, who -have the same capacities and qualifications, obliged hereunto; and, as -the glory of God is the end of his being, it ought to be the end of all -those intercourses, which we have with one another; and, as divine -worship is the highest instance of our glorifying God, so we are, as -intelligent creatures, obliged to worship him in a social way. - -(2.) It is the great design of Christianity to direct us how this social -worship should be performed by us as Christians, paying a due regard to -the gospel, and the glory of the divine perfections, as displayed -therein, which is the subject-matter of divine revelation, especially -that part thereof from whence the laws of Christian society are taken. - -(3.) They who have been made partakers of the grace of God, are obliged, -out of gratitude to him, the Author thereof, to proclaim his glory to -the world; and as the experience thereof, and the obligations persons -are laid under hereby, is extended to others, as well as ourselves; so -all, who are under like engagements, ought to be helpers of the faith -and joy of each other, and to promote their mutual edification and -salvation; and, that this may be done, - -(4.) It is necessary that they consent, or agree, to have communion with -one another in those duties in which they express their subjection to -Christ, and desire to wait on him together in all his holy institutions. - -(5.) The rule for their direction herein, is contained in scripture, -which sets forth the Mediator’s glory, as King of saints; gives a -perfect directory for gospel worship, and encouragement to hope for his -presence therein, whereby it may be attended with its desired success. - -(6.) Since Christ, in scripture, has described some persons as qualified -to assist and direct us in this matter, as well as called them to this -service, it is necessary that these religious societies should choose -and appoint such to preside over them, who are styled pastors, after his -own heart, that may feed them with knowledge and understanding, whereby -his ordinances may be rightly administered, and the ends of -church-communion answered, to his glory, and their mutual advantage. - -In this method of reasoning, the constitution of churches appears to be -agreeable to the law of nature: nevertheless, we are not to suppose with -the Erastians, and others, that the church is wholly founded on the laws -of civil society, as though Christ had left no certain rule by which it -was to be governed, besides those that are common to all societies, as -an expedient to maintain peace and order among them; for there are other -ends to be answered by church-communion, which are more immediately -conducive to the glory of Christ and the promoting revealed religion, -which the law of nature, and those laws of society, which are founded -thereon, can give us no direction in. It is a great dishonour to Christ, -the King and Head of his church, to suppose that he has left it without -a rule to direct them, in what respects the communion of saints; as much -as it would be to assert that he has left it without a rule of faith. If -God was so particular in giving directions concerning every part of that -worship that was to be performed in the church before Christ’s coming, -so that they are not, on pain of his highest displeasure, to deviate -from it, certainly we must not think that our Saviour has neglected to -give these laws, by which the gospel-church is to be governed, which are -distinct from what are contained in the law of nature. - -And, from hence, it may be inferred, that no church, or religious -society of Christians, has power to make laws for its own government, in -those things that appertain to, or are to be deemed a part of religious -worship: I don’t say a church has no power to appoint some discretionary -rules to be observed by those who are of the same communion, provided -they are kept within due bounds, and Christ’s Kingly office be not -hereby invaded. There is a very great controversy in the world, about -the church’s power to decree some things that are styled indifferent; -but persons are not generally agreed in determining what they mean by -indifferent things. Some hereby understand those rites and ceremonies -that are used in religious matters, which they call indifferent, because -they are of less importance; whereas, by being made terms of communion, -they cease to be indifferent; and whether they are of greater or less -importance, yet if they respect a necessary mode of worship, conducive -to the glory of God, so that hereby he is more honoured than he would -be, by the neglect of it, this is to carry the idea of indifference too -far, and to extend the power of the church beyond its due bounds: for as -the terms of communion are only to be fixed by Christ, and the means by -which he is to be glorified, (which have in them the nature of -ordinances, wherein we hope for his presence and blessing) must be -sought for from him; so the church has not power to ordain, or give a -sanction to them, without his warrant; therefore, when we speak of those -indifferent matters, which the church has power to appoint, we mean -those things which are no part of religious worship, but merely -discretionary, which may be observed, or not, without any guilt -contracted, or censure ensuing hereupon; which leads us to consider, - -2. The matter of a church, or the character of those persons who are -qualified for church-communion. We have already considered the church as -a religious society; it is therefore necessary that all the members -thereof embrace the true religion, and, in particular, that they deny -none of those fundamental articles of faith, which are necessary to -salvation. It is not to be supposed that the members of any society have -a perfect unanimity in their sentiments about all religious matters, for -that is hardly to be expected in this world; but they are obliged, as -the apostles says, _to hold the head, from which all the body, by joints -and bands, having nourishment ministered, and knit together, increaseth -with the increase of God_, Col. ii. 19. and publicly to avow, or -maintain, no doctrine subversive of the foundation on which the church -is built. Revealed religion centres in Christ, and is referred to his -glory, as Mediator; therefore every member of a church ought to profess -their faith in him, and willingness to own him, as their Lord and -Law-giver, and to give him the glory that is due to him, as a divine -Person, and as one who is appointed to execute the offices of Prophet, -Priest, and King. The apostle gives a short, but very comprehensive -description of those who are fit matter for a church, when he says, _We -are the circumcision which worship God in the Spirit, and rejoice in -Christ Jesus, and have no confidence in the flesh_, Phil. iii. 3. It -follows, from hence, that every religious society is not a church; for -false religions have been propagated among the Heathen, and others, in -distinct societies of those who performed religious worship; but yet -they had no relation to Christ, and therefore not reckoned among his -churches. - -On the other hand, we cannot determine concerning every member of a -particular church, that his heart is right with God; for that is a -prerogative that belongs only to the Searcher of hearts; it is the -external profession that is our rule of judging All are not in a state -of salvation, who are church-members; as the apostle says, _They are not -all Israel which are of Israel_, Rom. ix. 6. He makes a distinction -between a real subjection unto Christ by faith, and a professed -subjection to him: as he says, concerning the church of the Jews, _He is -not a Jew which is one outwardly, neither is that circumcision which is -outward in the flesh; but he is a Jew which is one inwardly, and -circumcision is that of the heart in the Spirit, and not in the letter, -whose praise is not of men, but of God_, chap. ii. 28, 29. nevertheless, -they were all church-members, professedly or apparently devoted to God. -Concerning such, we are bound, by a judgment of charity, to conclude, -that they are what they profess themselves to be, till their -conversation plainly gives the lye to their profession. The visible -church is compared to the _net_, that had _good and bad fish_ in it, -Matt. xiii. 47. or to the _great house_, in which are _vessels_ of -various kinds; _some to honour, and some to dishonour_, 2 Tim. ii. 20. -some fit for the master’s use, others to be broken, as _vessels wherein -is no pleasure_, Jer. xxii. 28. some are sincere, others hypocrites: -nevertheless, till their hypocrisy is made manifest, they are supposed -to be fit matter for a church. - -3. We are now to consider the form, or bond of union, whereby they are -incorporated into a society, and so denominated a church of Christ. It -is neither the profession of faith, nor a conversation agreeable -thereunto, that constitutes a person a member of a particular church; -for, according to the laws of society, there must be a mutual consent to -walk together, to have communion one with another in all the ordinances -which Christ has established. As the materials, of which a building -consists, do not constitute that building, unless they are cemented and -joined together; so the union of professing Christians, whereby they are -joined together, and become one body, by mutual consent, is necessary to -constitute them a church, as much as their professed subjection to -Christ to denominate them a church of Christ. Hereby they become a -confederate body; and as every one, in a private capacity, was before -engaged to perform those duties which are incumbent on all men, as -Christians, now they bring themselves, pursuant to Christ’s appointment, -under an obligation to endeavour, by the assistance of divine grace, to -walk becoming the relation they stand in to each other; or, as the -apostle expresses himself, _Building up themselves on their most holy -faith_, Jude, ver. 20. whereby the ends of Christian society may be -answered, and the glory of Christ secured; and they have ground to -expect his presence in waiting on him in all his holy institutions. By -this means they, who were before considered as fit matter for it, are -said to be united together, as a church of Christ. But, inasmuch as this -principally respects the foundation, or erection of churches, there are -other things necessary for their increase, and the maintaining that -purity, which is the glory thereof, and thereby preventing their -contracting that guilt which would otherwise ensue; which leads us to -consider, - -4. The power which he has given them, and the rules which he has laid -down, which are to be observed by them in the admission to, and -exclusion of persons from church-communion. And, - -(1.) As to what respects the admission of members, that may fill up the -places of those, whose relation to them is dissolved by death. Here we -must consider, that it is highly reasonable that they should have all -the satisfaction that is necessary, concerning the fitness of those for -it, who are to be admitted into church-communion; and also enquire what -terms, or conditions, are to be insisted on, and complied with, in order -thereunto. We must not suppose that these are arbitrary, or such as a -church shall please to impose; for it is no more in their power to make -terms of communion, than it is to make a rule of faith, or worship. In -this, a church differs from a civil society, where the terms of -admission into it are arbitrary, provided they do not interfere with any -of the laws of God, or man: but the terms of Christian communion are -fixed by Christ, the Head of his church; and therefore no society of men -have a right to make the door of admission into their own communion -straighter or wider than Christ has made it. - -This is a matter in which some of the reformed churches differ among -themselves, though the dissention ought not to arise so high as to cause -any alienation of affection, or any degree of uncharitableness, so as to -occasion any to think, that because they do not, in all things, agree, -as to this matter, therefore they ought to treat one another as those -who hold the head, and are designing to advance the interest of Christ, -in the various methods they are pursuing, in order thereunto. I think it -is allowed, by most of the churches of Christ, at least those who -suppose that persons have no right to church-communion, without the -consent of that particular society, of which any one is to be made a -member, that nothing short of a professed subjection to Christ, and a -desire to adhere to him in all his offices, as well as worship him in -all his ordinances, can be reckoned a term of church-communion. For we -suppose the church to be built upon this foundation; and nothing short -of it can sufficiently set forth the glory of Christ, as the Head -thereof, or to answer the valuable ends of church-communion. Therefore -it follows from hence, that as ignorance of the way of salvation by -Jesus Christ, disqualifies for church-communion; so do immoralities in -conversation, both of which denominate a person to be alienated from the -life of God, a stranger to the covenant of promise, and in subjection to -Satan, the god of this world, which is inconsistent with a professed -subjection to Christ. Therefore a mind rightly informed in the great -doctrines of the gospel, with a conduct of life answerable thereunto, is -to be insisted on, as a term of church-communion. - -But that in which the sentiments of men are different, is with respect -to the way and manner in which this is to be rendered visible, and -whether some things that are merely circumstantial, are to be insisted -on, as terms of communion. - -_1st_, As to the former of these. That those qualifications, which are -necessary to church-communion, ought to be, some way or other, made -visible, this is taken for granted by many on both sides; and, indeed, -without it the church could not be called _visible_, or a society of -such as profess the true religion, and, together with it, their -subjection to Christ. And, this, in a more especial manner, must be made -known to them, who are to hold communion with them, as called to be -saints; which cannot, from the nature of the thing, be done, unless it -be, some way or other made to appear. If it be said, that there is no -occasion for this to be explicit, or the profession hereof to be made -any otherwise, than as their relation to a church denominates them to be -visible professors; this is only a presumptive evidence that they are -so, and does not sufficiently distinguish them from the world, -especially from that part of it, which makes an outward shew of -religion, and attend on several branches of public worship. This is -certainly very remote from the character given of all those churches -which we have an account of in the New Testament, concerning some of -whom the apostle says, that _their faith_ was not only known to that -particular society to which they belonged, but it was _spread abroad_, -or _spoken of throughout the whole world_, 1 Thes. i. 8. compared with -Rom. i. 8. This it could never have been, if they, who were more -immediately concerned to know it, had received no other conviction than -what is the result of their joining with them in some external acts of -worship. - -And it may also be inferred, from what is generally allowed, by those -who explain the nature of the Lord’s supper, which is a -church-ordinance, and lay down the qualifications of those who are -deemed fit to partake of it; particularly that they are under an -obligation to examine themselves, not only concerning their knowledge to -discern the Lord’s body, but their faith to feed on him, their -repentance, love, and new obedience, trusting in his mercy, and -rejoicing in his love; and they assent the necessity of their renewing -the exercise of those graces, which may render them meet for this -ordinance.[275] And this is consonant to the practice of many of the -reformed churches, who will not admit any into their communion, without -receiving satisfaction, as to their having these qualifications for this -ordinance. And, since the matter in controversy with them principally -respects the manner in which this is to be given, and the concern of the -church herein, we may take occasion to infer, from hence, that there is -the highest reason that the church should receive satisfaction, as well -as those who preside over it; inasmuch as they are obliged, in -conscience, to have communion with them, and reckon them among the -number of those who have been made partakers of the grace of Christ, -which they cannot well be said to do, unless this be, some way or other, -made visible to them; which leads us to consider, - -_2dly_, The manner in which this profession is to be made visible, -namely, whether it is to be done by every one in his own person; or a -report hereof by another in his name, may be deemed sufficient. This I -can reckon no other than a circumstance; and therefore one of these ways -is not so far to be insisted on, as that a person should be denied this -privilege, (whose qualifications for it are not be questioned) because -he is unwilling to comply with it, as thinking that the main end -designed thereby may be as effectually answered by the other. If a -person be duly qualified, as the apostle says concerning Timothy, to -_make a good profession before many witnesses_, 1 Tim. vi. 12. and this -may not only have a tendency to answer the end of giving satisfaction to -them, but be an expedient, in an uncommon degree, to promote their -edification; if he have something remarkable to impart, and desire to -bear his testimony to the grace of God, which he has experienced, in his -own person, and thereby to induce others to join with him in giving him -the glory of it, there is no law of God, or nature that prohibits, or -forbids him to do it; nor ought this to be censured, as though it could -not be done, without its being liable to the common imputation, as -though pride must be the necessary inducement leading him thereunto; for -that is such an instance of censure and reproach, as is unbecoming -Christians, especially when it is alleged as an universal exception -against it. Nevertheless, I am far from pleading for this, as a -necessary term of communion; nor do I think that a person’s desire to -give the church satisfaction, in such a way, ought always to be complied -with; since whatever occasion some may suppose they have for it, all are -not fit to do it, in such a way, as may tend to the church’s -edification. There are various other ways by which a church may know, -that those who are proposed to its communion have a right to it, which I -forbear to mention; but one of them is not to be so far insisted on, as -that a bare refusal to comply with it rather than another, provided the -general end be answered, should debar a person otherwise qualified for -it, from church-communion. The church being thus satisfied, he is joined -to it by their consent, and is hereby laid under equal engagements with -them, to walk in all the ordinances and commandments of the Lord -blameless. And this leads us to consider, - -(2.) The exclusion of members from church-communion. This is agreeable -to the laws of society, as well as their admission into it; and hereby a -becoming zeal is expressed for the glory of God, and a public testimony -given against those who discover the insincerity of their professed -subjection to Christ, which was the ground and reason of their being -admitted into that relation, which now they appear to have forfeited, -this leads us to consider, - -_First_, That the church has a right to exclude those from its communion -who appear to be unqualified for it, or a reproach to it; under which -head, I cannot but take notice of the opinion of the Erastians, that a -church has no power, distinct from the civil government, to exclude -persons from its communion. This was advanced by Erastus, a physician in -Germany, soon after the beginning of the reformation: and that, which -seems to have given occasion hereunto, was the just prejudice which he -entertained against the Popish doctrine, concerning the independency of -the church upon the state; which was then, and is at this day, -maintained, and abused to such a degree, that if a clergyman insults the -government, and sets himself at the head of a rebellion against his -lawful prince, or is guilty of any other enormous crimes, he flies to -the church for protection, and generally finds it there, especially if -the king should, in any respect, disoblige them, or refuse to lay his -crown at their feet, if they desire it: this, I say, was a just -prejudice, which gave the first rise to this opinion, in which, opposing -one extreme the first founder of it ran into another. - -The argument, by which it is generally supported, is, that this tends to -erect, or set up one government in another:[276] but this is not -contrary to the law of nature and nations, when a smaller government is -not co-ordinate with the other, but allowed and protected by it: the -government of a family or corporation, must be acknowledged, by all, to -be a smaller government included in a greater; but will any one deny -that these are inconsistent with it? May not a master admit into, or -exclude, whom he pleases from being members of his family? or a -corporation make those by-laws, by which it is governed, without being -supposed to interfere with the civil government? And, by a parity of -reason, may not a church, pursuant not only to the laws of society, but -the rule which Christ has given, exclude members from its communion, -without being supposed to subvert the fundamental laws of civil -government? We do not deny, but that if the church should pretend to -inflict corporal punishments on its members, or make use of the civil -sword which is committed into the hand of the magistrate; or if it -should act contrary to the laws of Christ, by defending, encouraging, or -abetting those who are enemies to the civil government, or excluding -them from those privileges, which the laws of the land give them a right -to; this would be a notoriously unwarrantable instance of erecting one -government in another, subversive of it: but this is not the design of -excommunication, as it is one of those ordinances which Christ has given -to his church. - -_Secondly_, We are now to consider the causes of inflicting this censure -on persons; and these are no other than those things which, had they -been before known, would have been a bar to their being admitted to -church-communion. And therefore when a person is guilty of those crimes, -which, had they been known before, he ought not to have been received; -when these are made to appear, he is deemed unqualified for that -privilege which he was before admitted to partake of; on which account -we generally say, that every one first excludes himself, by being guilty -of those crimes that disqualify him for church-communion, before he is -to be excluded from it, by the sentence of the church. But that we may -be a little more particular on this subject, let us consider, - -_1st_, That they who disturb the tranquillity of the church, by the -uneasiness of their temper, or who are not only unwilling to comply with -the method of its government, but endeavour to make others so: or who -are restless in their attempt to bring innovations into it, or propagate -doctrines which are contrary to scripture, and the general faith of the -church, founded thereon; though these be not directly subversive of the -gospel, yet, inasmuch as the persons are not satisfied in retaining -their own sentiments, without giving disturbance to others, who cannot -adhere to them; such, I think, ought to be separated from the communion -of the church, purely out of a principle of self-preservation, though it -be not their immediate duty to judge the state, so much as the temper of -persons, whom they withdraw from. - -_2dly_, If a person propagate a doctrine subversive of the gospel, or -that faith on which the church is founded, he is to be excluded. It is -such an one, as I humbly conceive, whom the apostle styles an _heretic_, -and advises Titus _to reject him_, and speaks of him as _one that is -subverted, and sinneth, being condemned of himself_, Tit. iii. 10, 11. -Some think, that the person here spoken of, is one who pretends to -believe one doctrine, but really believes another which is of a most -pernicious tendency, and therefore is to be rejected, not for his -sentiments, but his insincerity, and, upon this account, he is said to -be _self-condemned_[277]. But I cannot acquiesce in this sense of the -text; for, though there may be some in the world who think, to find -their account, gain popular applause, or, some way or other, serve their -worldly interest, by pretending to believe those doctrines which they -really deny; yet this cannot be truly said of the person, whom the -apostle, in this scripture, describes as an _heretic_: he is, indeed, -represented as inconsistent with himself; and this is supposed to be -known, and alleged, as an aggravation of the charge on which his -expulsion from that religious society, of which he was a member, is -founded: but did ever any man propagate one doctrine, and tell the world -that he believed another, so that he might, for this, be convicted as an -hypocrite? And certainly this could not be known without his own -confession, and the church could not censure him for it, but upon -sufficient evidence. If it be said, that they might know this by divine -inspiration, which, it is true, they were favoured with in that age, in -which, among other extraordinary gifts, they had that of _discerning of -spirits_; it is greatly to be questioned, whether ever they proceeded -against any one upon such extraordinary intimations, without some -apparent matter of accusation, which was known by those who had not this -extraordinary gift; for, if they had a liberty to proceed against -persons in such a way, why did not our Saviour reject Judas, who was one -of that society that attended on his ministry, when he knew him to be an -hypocrite, or _self-condemned_, in a most notorious degree, yet he did -not; and the reason, doubtless, was, because he designed that his -churches, in succeeding ages, should, in all their judicial proceedings, -go upon other evidence, which might easily be known by all, when they -expelled any one from their communion. - -Besides, if this be the sense of the text, and the ground on which -persons are to be rejected, then no one can be known to be -self-condemned now; for we have no such extraordinary intimations -thereof, since miraculous gifts are ceased: and is there any thing -instituted as essential to the church’s proceedings, in the methods of -their government, which could not be put in practice, except in the -apostolic age? and, if so, then having recourse to extraordinary -discerning of spirits, as a foundation of this procedure, will not serve -the purpose for which it is alleged. - -It must therefore be concluded, that the person here said to be -_self-condemned_, was not deemed so, because he pretended to hold that -faith which he really denied; but because his present professed -sentiments were the reverse of what he had before pretended to hold, -which was a term on which he was admitted into the church; and in this -sense he is said to be _self-condemned_, as his present errors contained -a contradiction to that faith which he then professed, in common with -the rest of that society, of which he was admitted a member. - -_3dly_, Persons are to be excluded from church-communion for immoral -practices, which not only contradict their professed subjection to -Christ, but argue them to be in an unconverted state. When they were -first received into the church, they were supposed, by a judgment of -charity, to be Christ’s subjects and servants: their own profession, -which was not then contradicted by any apparant blemishes in their -conversation, was the foundation of this opinion, which the church was -then bound to entertain concerning them; but, when they are guilty of -any crimes, which are contrary to their professed subjection to Christ, -the church is to take away the privilege which they had before granted -them; for hereby they appear to be disqualified for their communion; and -this is necessary, inasmuch as, by it, they express a just detestation -of every thing that would be a reproach to them, or an instance of -disloyalty to, or rebellion against Christ, their Head and Saviour. - -(3.) We are now to speak concerning the method of proceeding in -excluding persons from church-communion. We must consider this as a -judicial act, and therefore not to be done without trying and judging -impartially the merits of the cause. A crime committed is supposed to be -first known by particular persons, who are members of the church; or if -any injury be done, whereby another has received just matter of offence, -he is supposed to be first apprised of it, before it be brought before -the church. In this case, our Saviour has expressly given direction -concerning the method in which he is to proceed when he says, _If thy -brother shall trespass against thee, go and tell him his fault, between -thee and him alone. If he shall hear thee, thou hast gained thy brother: -but if he will not hear thee, then take with thee one or two more, that, -in the mouth of two or three witnesses, every word may be established. -And if he shall neglect to hear them, tell it unto the church: but if he -neglect to hear the church, let him be unto thee as an Heathen-man, and -a Publican_, Matt. xviii. 15-17. If this scripture be rightly -understood, it will give great light to the method of proceeding in this -matter. - -And here we must consider, that the crime is called a _trespass_, and -accordingly is, in some respects, injurious to others, whereby the -offender contracts some degree of guilt, which he is to be reproved for, -otherwise there would be no room for a private rebuke, or admonition, in -order to bring him to repentance; nor, upon his obstinate refusal -thereof, would the church have ground to proceed in excluding him from -its communion: nevertheless, we are not to suppose the crime to be of -such a nature, as is, in itself, inconsistent with a state of grace, or -affords matter of open scandal to the Christian name; as if a person -were guilty of adultery, theft, or some other notorious crime; for, in -this case, it would not be sufficient for the person, who is apprised of -it, to give him a friendly and gentle reproof; so that, upon his -confessing his fault, and repenting of it, all farther proceedings -against him ought to be stopped; for herein, I humbly conceive, that he -that has received information concerning it, ought to make it known to -the church, that so the matter might not only be fully charged upon him, -but his repentance be as visible, as the scandal he has brought to -religion, by his crime, has been. If I know a person to be a traitor to -his Prince, a murderer, or guilty of any other crime, whereby he has -forfeited his life, it is not sufficient for me to reprove him privately -for it, in order to bring him to repentance; but I must discover it to -proper persons, that he may be brought to condign punishment: So, in -this case, if a person be guilty of a crime, that in itself disqualifies -for church-communion, and brings a reproach on the ways of God, the -church ought to express their public resentment against it, which will -tend to secure the honour of religion; and therefore it ought to be -brought before them immediately, and they to proceed against him, by -excluding him from their communion; though, for the present, he seem to -express some degree of sorrow for his crime, as being made public; and -if they judge that his repentance is sincere, and the world has -sufficient ground to conclude it to be so, then they may express their -forgiveness thereof, and so withdraw the censure they have passed upon -him. - -But, in crimes of a lesser nature than these, a private admonition ought -to be given; and if this be to no purpose, but the person go on in sin, -whereby it appears to be habitual, and his repentance not sincere, after -this, the cause is to be brought before the church; but, in order -hereunto, the person that first reproved him, must take one or two more, -that they may join in the second reproof; and, if all this be to no -purpose, then they are to appear as evidences against him, and the -church is to give him a public admonition; and, if this solemn ordinance -prove ineffectual, then he is to be excluded, and his exclusion is -styled his _being to them as an Heathen-man, or Publican_, that is, they -have no farther relation to him any more than they have to the _Heathen_ -or _Publicans_, or no immediate care of him, any otherwise than as they -are to desire to know whether this censure be blessed for his advantage. -And this leads us, - -(4.) To consider the temper with which this censure ought to be -denounced, and the consequences thereof, with respect to him that falls -under it. The same frame of spirit ought to discover itself in this, as -in all other reproofs, for sin committed, in which there ought to be a -zeal expressed for the glory of God, and, at the same time, compassion -to the souls of them, who have rendered themselves obnoxious to it, -without the least degree of hatred redounding to their persons. The -crime is to be aggravated in proportion to the nature thereof, that so -he that has committed it may be brought under conviction, and be humbled -for his sin, and yet he is to be made sensible that his spiritual -advantage is intended thereby. - -This is very contrary to those methods which were taken in the corrupt -state of the Jewish church, who, when they excommunicated persons, -denounced several curses against them; and their behaviour consequent -thereupon, was altogether unjustifiable. We have an account, in some of -their writings, of two degrees of excommunication practised among them, -one of which only deprived them of some privileges which that church -enjoyed, but not of all. Another carried in it more terror, by reason of -several _anathemas_ annexed to it, which contained a great abuse and -perversion of the design of that law relating to the curses that were to -be denounced on mount Ebal, mentioned in Deut. xxvii. which was not -given as a form, to be used in excommunication, but to shew them what -sin deserved, and that this might be an expedient to prevent those sins, -which would expose them to the divine wrath and curse[278]. And though -they pretend to have a warrant for this from Deborah, and Barak’s -_cursing Meroz_, Judges v. 23. or Joshua’s denouncing _a curse_ upon him -that should rebuild _Jericho_, Joshua vi. 26. yet this does not give -countenance to their proceedings herein; for we must distinguish between -those _anathemas_, which were denounced by immediate divine direction, -by some that had the spirit of prophecy, and those curses which were -denounced by others who were altogether destitute thereof[279]. - -Moreover, as the Jews, in the degenerate ages of that church, abused the -ordinance of excommunication, as above-mentioned; so they discovered -such a degree of hatred to those whom they excommunicated, as ought not -to be expressed to the vilest of men. An instance of this we have in -their behaviour towards the Samaritans, who, according to the account we -have from Jewish writers, were excommunicated in Ezra’s time, for -building a temple on mount Gerizzim, and setting up corrupt worship -there, in opposition to that which ought to have been performed in the -temple at Jerusalem. For this they were justly excluded from the Jewish -church[280]; but their morose behaviour towards them was unwarrantable. -That there was an irreconcilable enmity between them, appears from the -woman of Samaria’s answer to our Saviour, when desiring her to give him -water; from whence it is evident that he was far from approving of this -behaviour of the Jews towards them: the woman was amazed that he should -ask water of her, and hereupon says to him, _How is it, that thou, being -a Jew, askest drink of me, which am a woman of Samaria? for the Jews -have no dealings with the Samaritans_, John iv. 9. that is, they retain -that old rancour and prejudice against them, that they will not have any -dealings with them which contain the least obligation on either side. -These things were consequences of excommunication which they had no -ground for in scripture. - -As for the Christian church, they seem to have followed the Jews too -much in that, in which they are not to be imitated. Hence arose the -distinction between the greater and the lesser excommunication, which is -agreeable, though expressed in other words, to that which was before -mentioned; and those _anathemas_, which were denounced against persons -excommunicated by them, how much soever it might have argued their zeal -against the crimes they committed, yet it is no example for us to -follow. It is beyond dispute, that they endeavour to make this censure -as much dreaded as was possible, to deter men from committing those -crimes that might deserve it. Tertullian calls it, _An anticipation of -the future judgment_[281]; and Cyprian supposes such an one to _be far -from a state of salvation_[282]. - -And some have supposed, that persons, when excommunicated, were -possessed by the devil, which they conclude to be the sense of the -apostle, 1 Cor. v. 5. when he speaks of _delivering_ such _unto -Satan_[283]; and that Satan actually seized, and took possession of -them; and that God granted this as an expedient, to strike a terror into -the minds of men, to prevent many sins being committed; and that this -was more necessary at that time, when they were destitute of the -assistance of the civil magistrate, who took no care to defend the -church, or to punish those crimes that were committed by its members: -but I cannot think that there was ever such a power granted to the -church, how much soever the necessity of affairs be supposed to require -it. We read nothing of it in the writings of those Fathers, who lived in -the early ages thereof; such as Justin Martyr, Tertullian, Origen, or -Cyprian, who would, doubtless, have taken some notice of this -extraordinary miraculous punishment attending excommunication, had there -been any such thing. Some of them, indeed, speak of the church’s being -favoured, in some instances, with the extraordinary gift of miracles, -and particularly that of casting out devils, after the apostles’ -time;[284] but we have no account of the devil’s possessing any, upon -their being cast out of the church. - -We read, in scripture, of delivering a person excommunicated to Satan, 1 -Cor. v. 5. but I cannot think that the apostle intends any more by it, -than his being declared to be in Satan’s kingdom, that is in the world, -where he rules over the children of disobedience; and, if his crime be -so great, as is inconsistent with a state of grace, he must, without -doubt, be reckoned a servant of Satan, and, in this sense, be delivered -to him. And there is a particular end thereof, mentioned by the apostle, -namely, _The destruction of the flesh, that the spirit may be saved in -the day of the Lord Jesus_; so that the person’s good is to be intended -by it, that he may be humbled, brought to repentance, and afterwards -received again into the bosom of the church. - -Thus we have considered the general description of a church, the matter -and form thereof, and the power granted them of receiving persons into, -or excluding them from communion. Now from hence we may infer, - -_1st_, That nearness of habitation, how much soever it may contribute to -answer some ends of church-communion, which cannot be attained by those -who live many miles distant from each other, is not sufficient to -constitute persons church-members, or to give them a right to the -privileges that attend such a relation. Parochial churches have no -foundation in scripture, for they want both the matter and form of a -church; nor are they any other than a human constitution. - -_2dly,_ The scripture gives no account of the church, as National or -Provincial; and therefore, though persons have a right to many civil -privileges, as born in particular nations, or provinces, it does not -follow from thence, that they are professedly subjects to Christ, or -united together in the bonds of the gospel. Therefore if a church, that -styles itself National, excludes persons from its communion, whether it -be for real or supposed crimes, it takes away that right which it had no -power to confer, but what is founded on the laws of men, which are very -distinct from those which Christ has given to his churches. And this -leads us, - -5. To consider the government of the church, by those officers which -Christ has appointed therein. Tyranny and anarchy are extremes, -inconsistent with the good of civil society, and contrary to the law of -nature, and are sufficiently fenced against by the government which -Christ has established in his church: he has appointed officers to -secure the peace and order thereof, and has limited their power, and -given directions that concern the exercise thereof, that so it may be -governed without oppression, its religious rights maintained, the glory -of God, and the mutual edification of its members hereby promoted. - -We have already considered those extraordinary officers which Christ set -over the gospel-church, when it was first constituted, namely, the -apostles and evangelists:[285] But, besides these, there are others -which he has given to his churches; and these either such as are -appointed to bear rule, more especially, in what respects the promoting -their faith and order, who are styled Pastors and Elders; of others, who -have the oversight of the secular affairs of the church, and the trust -of providing for the necessities of the poor committed to them, who are -called Deacons. - -Concerning the former of these, to wit, Pastors and Elders, we often -read of them in the New Testament: nevertheless, all are not agreed in -their sentiments, as to one particular relating hereunto, namely, -whether the Elders spoken of in scripture are distinct officers from -Pastors; or, whether Christ has appointed two sorts of them, to wit, -preaching and ruling Elders? Some think the apostle distinguishes -between them, when he says, _Let the elders that rule well be counted -worthy of double honour, especially those who labour in the word and -doctrine_, 1 Tim. v. 17. the _double honour_ here intended seems to be -not only civil respect, but maintenance, as appears from the following -words, _Thou shalt not muzzle the ox that treadeth out the corn; and the -labourer is worthy of his reward_. Now these suppose that this -maintenance belongs only to such as _labour in word and doctrine_, and -not to those other Elders, who are said to _rule well_; therefore there -are elders that _rule well_, distinct from those that _labour in word -and doctrine_. - -Others, indeed, think, that the apostle, in this text speaks only of the -latter sort, and then the stress of his argument is laid principally on -the word _Labouring_, q. d. Let every one who preaches the gospel, and -presides over the church, have that honour conferred on him that is his -due; but let this be greater in proportion to the pains and diligence -that he expresses for the church’s edification. - -Nevertheless, I cannot but think, since it is agreeable to the laws of -society, and not in the least repugnant to any thing we read, in -scripture, concerning the office of an Elder, that, in case of -emergency, when the necessity of the church requires it, or when the -work of preaching and ruling is too much for a Pastor, the church being -very numerous, it is advisable that some should be chosen from among -themselves to assist him in managing the affairs of government and -performing some branches of his office, distinct from that of preaching, -which these are not called to do, as not being qualified for it: these -are helpers or assistants in government; and their office may have in it -a very great expediency, as in the multitude of counsellers there is -safety, and the direction and advice of those who are men of prudence -and esteem in the church, will be very conducive to maintain its peace -and order: but I cannot think that this office is necessary in smaller -churches, in which the Pastors need not their assistance. And this leads -us to speak concerning the office of a Pastor, which consists of two -branches, namely, preaching the word, and administring the sacraments on -the one hand; and performing the office of a ruling Elder on the other. - -_1st_, We may consider him as qualified and called to preach the gospel. -This is an honourable and important work, and has always been reckoned -so, by those who have had any concern for the promoting the glory of God -in the world. The apostle Paul was very thankful to Christ that he -conferred this honour upon him, or, as he expresses it, that _he counted -him faithful and put him into the ministry_, chap. i. 12. and elsewhere -he concludes, that it is necessary, that they, who engage in this work, -be sent by God; _How shall they preach except they be sent?_ Rom. x. 15. -This is a necessary pre-requisite to the pastoral-office, as much as -speech is necessary to an orator, or conduct to a governor: -nevertheless, a person may be employed, in the work of the ministry, who -is not a pastor; these may be reckoned, if they discharge the work they -are called to, faithfully, a blessing to the world, and a valuable part -of the church’s treasure; yet considered as distinct from Pastors, they -are not reckoned among its officers. This is a subject that very well -deserves our consideration: but, inasmuch as we have an account -elsewhere[286] of the qualifications and call of ministers to preach the -gospel, and the manner in which this is to be done, we pass it over, at -present, and proceed, - -_2dly_, To consider a minister, as invested in the pastoral office, and -so related to a particular church. The characters by which such, who are -called to it, are described, in the New Testament, besides that of a -Pastor, are a Bishop or Overseer, a Presbyter or Elder, who labours in -word and doctrine. - -The world, it is certain, is very much divided in their sentiments about -this matter, some concluding that a Bishop is not only distinct from, -but superior, both in order and degree to those who are styled -Presbyters or Elders; whereas, others think, that there is either no -difference between them, or, at least, that it is not so great, as that -they should be reckoned distinct officers in a church. The account we -have, in scripture, of this matter seems to be somewhat different from -what were the sentiments of the church in following ages. Sometimes we -read of several Bishops in one church: thus the apostle, writing to the -church at Philippi, directs his epistle to the Bishops and Deacons, -Phil. i. 1. and elsewhere he seems to call the same persons Bishops and -Elders, or Presbyters; for it is said, that he sent to Ephesus, _and -called together the Elders of the church_, Acts xx. 17. and advises them -_to take heed to themselves, and to all the flock over whom the Holy -Ghost had made them Overseers_, or Bishops, ver. 28. and, at another -time, he charges Titus _to ordain elders_, or Presbyters, _in every -city_; and then gives the character of those whom he was to ordain, -bidding him take care that they were blameless, and had other -qualifications, necessary for this office; and, in assigning a reason -for this, he adds, _For a Bishop must be blameless_, &c. where, it is -plain, the word Elder and Bishop are indifferently used by him, as -respecting the same person. And the apostle Peter 1 Pet. v. 1. addresses -himself to the Elders of the churches, to whom he writes, styling -himself _an Elder together with them_;[287] and, besides this, _a -witness of the sufferings of Christ_, which was his character, as an -apostle. And he exhorts them to perform the office of Bishops, or -Overseers,[288] as the word, which we render _Taking the Oversight_, -signifies; from whence it is evident, that Elders and Presbyters had the -character of Bishops, from the work they were to perform. - -Moreover, that venerable assembly, that met at Jerusalem, to discuss an -important question brought before them by Paul and Barnabas, is said to -consist of the Apostles and Elders, Acts xv. 6. Now, if Bishops had -been, not only distinct from, but a superior order to that of Elders, -they would have been here mentioned as such, and, doubtless, have met -together with them; but it seems probable that they are included in the -general character of Elders. Some think, that the same persons are -called Bishops, because they had the oversight of their respective -churches; and Elders, because they were qualified for this work, by that -age and experience which they had, for the most part arrived to; as the -word Elder signifies not only one that is invested in an office,[289] -but one who, by reason of his age, and that wisdom that often attends -it, is fitted to discharge it, 1 Tim. v. 1. - -We read nothing in scripture, of Diocesan churches, or Bishops over -them, how much soever this was pleaded for in many following ages; and -they, who maintain this argument, generally have recourse to the -writings of the Fathers, and church-historians, which, were the proofs, -taken from thence, more strong and conclusive than they are, would not -be sufficient to support the divine right thereof. I shall not enlarge -on this particular branch of the controversy, inasmuch as it has been -handled with a great deal of learning and judgment, by many others,[290] -who refer to the writings of the Fathers of the three first centuries, -to prove that churches were no larger in those times than one person -could have the oversight of, and that these chose their own Bishops. -Some think, indeed, that there is ground to conclude, from what we find -in the writings of Ignatius, Tertullian, Cyprian, and other Fathers in -these ages, that there was a superiority of Bishops to Presbyters, at -least, in degree, though not in order; and that the Presbyter performed -all the branches of that work, that properly belonged to Bishops, only -with this difference, that it was done with their leave, or by their -order, or in their absence; and there being several Elders in the same -church, when a Bishop died, one of those were ready to succeed him in -that office. - -Some, indeed, speak of the church as Parochial, and contradistinguished -from Diocesan; but, inasmuch as it does not appear, by their writings, -that these Parochial churches had any other bond of union, but nearness -of habitation, I cannot so readily conclude, that their church-state -depended principally on this political circumstance; but rather that -Christians thought it most convenient for such to enter into a -church-relation, who, by reason of the nearness of their situation to -each other, could better perform the duties that were incumbent on them, -pursuant hereunto. - -But, notwithstanding this, it appears from several things occasionally -mentioned by the Fathers, that the church admitted none into its -communion, but those whom they judged qualified for it, and that not -only by understanding the doctrines of Christianity, but by a -conversation becoming their profession thereof; and it was a -considerable time that they remained in a state of probation, being -admitted to attend on the prayers and instructions of the church, but -ordered to withdraw before the Lord’s supper was administered: these are -sometimes called Hearers by Cyprian; at other times, Candidates, but -most commonly Catechumens. And there were persons appointed not only to -instruct them but to examine what proficiency they made in religion, in -order to their being received into the church. In this state of trial -they continued generally two or three years[291]; such care they took -that persons might not deceive themselves, and the church, by joining in -communion with it, without having those qualifications that are -necessary thereunto. This is very different from parochial churches, as -understood and defended by many in our day. Therefore when churches were -called parishes, in the three first centuries, it was only a -circumstantial description thereof. - -In every one of these churches there was one who was called a bishop, or -overseer, with a convenient number of elders or presbyters; and it is -observed, by that learned writer but now referred to, that these -churches, at first, were comparatively small, and not exceeding the -limits of the city, or village, in which they were situate, each of -which was under the care, or oversight, of its respective pastor, or -bishop. - -This was the state of the church, more especially, in the three first -centuries: but, if we descend a little lower to the fourth century, we -shall find that the government thereof was very much altered, when it -arrived to a peaceable and flourishing state; then, indeed, the bishops -had the oversight of of larger dioceses, than they had before, which -proceeded from the aspiring temper of particular persons[292], who were -not content till they had added some neighbouring parishes to their own, -and so their churches became very large, till they extended themselves -over whole provinces. But even this was complained of by some, as an -abuse; which occasioned Chrysostom so frequently to insist on the -inconvenience of bishops having churches too large for them to take the -oversight of, and not so much regarding the qualifications as the number -of those over whom they presided; and he signifies his earnest desire, -that those under his care might rather excel in piety, than in number, -as it would be an expedient for his better discharging the work -committed to him[293]. - -Thus concerning the character and distinction of the pastors of -churches, together with the form of the church in the first ages of -Christianity; and what is observed, by many, concerning the agreement -and difference which there was between bishops and presbyters: but this -has been so largely insisted on, by many who have written on both sides -the question, and the controversy turning very much on critical remarks -made on some occasional passages, taken out of the writings of the -Fathers, without recourse to scripture; it is therefore less necessary, -or agreeable to our present design, to enlarge on that head: however, we -may observe, that some of those who have written in defence of Diocesan -Episcopacy, have been forced to acknowledge, that Jerom, Augustin, -Ambrose, Chrysostom, in the Fourth Century; and, in some following ages, -Sedulius, Primatius, Theodoret, and Theophylact, have all held the -identity of both name and order of bishops and presbyters in the -primitive church[294]. Jerom, in particular, is more express on this -subject than any of them, and proves it from some arguments taken from -scripture, which speak of the distinction that there was between them, -as being the result of those divisions, by which the peace and order of -the church was broken, and that it was no other than an human -constitution.[295] This opinion of Jerom is largely defended by a -learned writer, who shews that it is agreeable to the sentiments of -other Fathers, who lived before and after him. Thus concerning a pastor, -as styled a _bishop_ or _presbyter_; we shall now consider him as -invested in his office, whereby he becomes related to a particular -church of Christ. That no one is pastor of the catholic church, has been -observed, under a foregoing head[301], wherein we shewed, that the -church, when styled catholic, is not to be reckoned the seat of -government; and therefore we must consider a pastor as presiding over a -particular church; and, in order hereunto, it is necessary that he -should be called, or chosen, to take the oversight of it, on their part, -and comply with the invitation on his own, and, after that be solemnly -invested in, or set apart, to this office. - -(1.) We are to consider what more especially respects the church, who -have a right to choose, or call those, who are qualified for the work, -to engage in this service, and to perform the two branches of the -pastoral office, namely, instructing and governing. This is not only -agreeable to the laws of society, but is plainly contained in scripture, -and appears to have been the sentiment and practice of the church, in -the three first centuries thereof. The church’s power of choosing their -own officers, is sufficiently evident from scripture. If there were any -exception hereunto, it must be in those instances in which there was an -extraordinary hand of providence in the appointment of officers over -them; but, even then, God sometimes referred the matter to their own -choice: thus, when Moses made several persons rulers over Israel, to -bear a part of the burden, which before was wholly laid on him, he -refers this to their own election, when he says, _Take ye wise men, and -understanding, and known among your tribes, and I will make them rulers -over you_, Deut. i. 13. And in the gospel-church, which, at first, -consisted of _about an hundred and twenty members_, Acts i. 15. when an -apostle was to be chosen to succeed Judas, they _appointed two_ out of -their number, and prayed, that God would _signify which of them he had -chosen_; and, when they had _given forth their lots, the lot fell upon -Matthias, and he was numbered with the eleven apostles_, ver. 23. so we -render the words: but if they had been rendered, he was numbered among -the eleven apostles, by common suffrage or vote, it would have been more -expressive of the sense thereof[302]. Soon after this, we read of the -choice of other officers, to wit, deacons in the church, chap. vi. 3. -and the apostles say to them, _Look ye out among you seven men, whom ye -may appoint over this business_. And afterwards, in their appointing -elders, or pastors, over particular churches, we read of their choosing -them by vote or suffrage: thus it is said, in Acts xiv. 23. _When they -had ordained them elders in every church_; so we translate the -words[303]; but they might be better rendered, _When they had chosen -elders in every church by lifting up of the hand_. This was, and is, at -this day, a common mode of electing persons, either to civil or -religious offices.[304] And it might be easily proved from the Fathers, -that this was the universal practice of the church in the three first -centuries, and not wholly laid aside in following ages, till civil -policy, and secular interest usurped and invaded the rights thereof: but -this argument having been judiciously managed by Dr. Owen[305], I pass -it over, and proceed to consider, - -(2.) That a pastor being thus chosen, by the church, and having -confirmed his election by his own consent; then follows his being -separated, or publicly set apart to this office, with fasting and -prayer, which is generally called _ordination_. This does not, indeed, -constitute a person a pastor of a church, so that his election, -confirmed by his consent, would not have been valid without it; yet it -is not only agreeable to the scripture-rule, but highly expedient, that, -as his ministerial acts are to be public, his first entering into his -office should be so likewise, and, in order thereunto, that other -pastors, or elders, should join in this solemnity; for, though they do -not confer this office upon him, yet thereby they testify their -approbation of the person, chosen to it; and a foundation is laid for -that harmony of pastors and churches, that tends to the glory of God, -and the promoting of the common interest. This also fences against -several inconveniences which might ensue; since it is possible that a -church may chuse a person to be their pastor, whose call to, and -qualification for this office may be questioned; and it is natural to -suppose, that they would expect that their proceedings herein should be -justified and defended by other pastors and churches, and the communion -of churches maintained: but how can this be done if no expedient be used -to render this matter public and visible, which this way of ordaining or -setting apart to the pastoral office does? And they who join herein -testify their approbation thereof, as what is agreeable to the rule of -the gospel. - -This public inauguration, or investiture in the pastoral office, is, for -the most part, performed with imposition of hands, which, because it is -so frequently mentioned in scripture, and appears to have been practised -by the church in all succeeding ages, it will be reckoned, by many, to -be no other than a fruitless attempt, if not an offending against the -generation of God’s people, to call in question the warrantableness -thereof. It is certain, this ceremony was used in the early ages of the -church, particularly in public and solemn benedictions: thus Jacob laid -his hands on Ephraim and Manasseh, when he blessed them; and also in -conferring political offices, Numb. xxvii. 18. Deut. xxiv. 9. It was -also used in healing diseases in a miraculous way, 2 Kings v. 11. Mark -vii. 32. and it was sometimes used when persons were eminently converted -to the Christian faith and baptized, Acts ix. 17. These things are very -evident from scripture: nevertheless, it may be observed, that, in -several of these instances, it is, and has, for some ages past, been -laid aside, by reason of the discontinuance of those extraordinary -gifts, which were signified thereby. There was, doubtless, something -extraordinary in the patriarchal benediction; as Jacob did not only pray -for a blessing on the sons of Joseph, but as a prophet he foretold that -the divine blessing, which he spake of, should descend on their -posterity; and therefore we don’t read of this ceremony’s being used in -the more common instances, when persons, who were not endowed with the -spirit of prophecy, put up prayers or supplications to God for others. -And though it was sometimes used, as in the instances before-mentioned, -in the designation of persons to political offices; yet it was not in -those times in which the church of the Jews was under the divine -theocracy, and extraordinary gifts were expected to qualify them for the -office they were called to perform. - -And whereas we frequently read, in scripture of imposition of hands, in -the ordination, or setting apart of ministers to the pastoral office, -while extraordinary gifts were conferred, and of these gifts being also -bestowed on persons who were converted to the Christian faith, and -baptized; in these, and other instances of the like nature, this -ceremony was used, as a significant sign and ordinance for their faith: -but it is certain, that the conferring extraordinary gifts to qualify -for the pastoral office, is not now to be expected; therefore it must -either be proved, that, besides this, something else was signified, -which may be now expected, or else the use thereof, as a significant -sign, or an ordinance for our faith, cannot be well defended. And if it -be said, that the conferring this office is signified thereby, it must -be proved, that they who use the sign, have a right to confer the -office, or to constitute a person a pastor of a particular church. If -these things cannot easily be proved, then we must suppose that the -external action is used, without having in it the nature of a sign, and -then it is to be included among those things that are indifferent; and a -person’s right to exercise the pastoral office, does not depend on the -use; nor, on the other hand, is it to be called in question, by reason -of the neglect thereof. But, to conclude this head, if the only thing -intended hereby be what Augustin understood to be the meaning of -imposition of hands, on those who were baptized in his day, namely, that -it was nothing else but a praying over persons[306], I have nothing to -object against it: but if more be intended hereby, and especially if it -be reckoned so necessary to the pastoral office, that it cannot be -acceptably performed without it; this may give just reason for many to -except against it. - -(3.) We shall now consider the pastor, as discharging his office. This -more immediately respects the church to which he stands related, -especially in what concerns that branch thereof, which consists in -presiding or ruling over them. If there be more elders joined with him, -with whom he is to act in concert, this is generally called a -_consistory_, which I cannot think essential to the exercise of that -government, which Christ has appointed; though sometimes it may be -expedient, as was before observed: but whether there be one, or more, -that bear rule in the church, their power is subjected to certain -limitations, agreeable to the laws of society, and those in particular -which Christ has given to his church. As the nature of the office we are -speaking of, does not argue that the church is without any government, -or under such a democracy as infers confusion, or supposes that every -one has a right to give laws to the whole body; so it has not those -ingredients of absolute and unlimited monarchy or aristocracy, as are -inconsistent with liberty; and therefore we suppose, that a pastor, and -other elders, if such be joined with him, are not to rule according to -their own will, or to act separately from the church in the affairs of -government, but in their name, and with their consent; and therefore -they are generally styled, the instruments by which the church exerts -that power which Christ has given it; and accordingly a church, when -officers are set over it, is said to be organized. This is called, in -scripture, the power of the keys, which, agreeably to the laws of -society, is originally in them, and is to be exercised in their name, -and with their consent, by their officers; and therefore a pastor, or -other elders with him, have no power to act without the consent of the -church, in receiving members into, or excluding them from its communion. -This I cannot but think to be agreeable to the law of nature, on which -the laws of society are founded, as well as the gospel-rule. - -I am sensible that many of the reformed churches, who allow that this -power is originally in them, conclude notwithstanding, and their -practice is consonant hereunto, that it may be consigned over to the -pastor and elders, and that this is actually done by them when they -chuse them into that office. The principal argument, by which this is -generally defended, is, that because they are fit to teach, they are fit -to govern, without being directed in any thing that relates thereunto. -But the question is not concerning the fitness of persons for it, which -is not to be denied; but whether the church ought to divest itself of -that power which Christ has given it, especially when it may be exerted -without anarchy or confusion; which it certainly may, if this power be -not abused, or the due exercise thereof neglected. And, in order -hereunto, a church-officer is to prepare matters for the church, that -nothing trifling, vain, or contentious may be brought before them; and -to communicate them to it, to desire to know their sentiments about -them, and to declare, improve, and act pursuant thereunto. - -There are, indeed, some branches of the pastoral office, which are to be -performed without the church’s immediate direction; such as preaching -the word, administring the sacraments, visiting the sick, comforting the -afflicted, endeavouring to satisfy them that are under doubts, or -scruples of conscience, and excite and encourage them to perform those -duties, which their professed subjection to Christ, and their relation -to his church, oblige them to. - -(4.) We shall now consider pastors, or elders of churches, as employed -occasionally in using their best endeavours to assist others in some -difficulties, in which their direction is needed or desired. This is -what we call a _synod_, which word is very much disrelished by some in -our age; and it were to be wished, that there had been no occasion for -this prejudice, from the account we have of the abuses practised by -synods and councils in former ages. This gave great uneasiness to -Gregory Nazianzen, who complains of confusions, and want of temper which -were too notorious in some synods in the age in which he lived[307]. And -afterwards we find, that almost all the corruptions that were brought -into the church, were countenanced by some synod or other; and many of -them assumed to themselves a power of making laws, which were to be -received with equal obligation, as though they had been delivered by the -immediate inspiration of the Holy Ghost; and a door was opened by them -to persecution, so that they have in many instances, taken away not only -the religious, but civil rights of mankind. It will therefore be thought -strange that I should so much as mention the word; but though I equally -detest every thing of this nature, that has been practised by them; yet -it is not impossible to treat on this subject in an unexceptionable -manner: It is certainly a warrantable practice, founded in the law of -nature, for persons who cannot compromise a matter in debate, to desire -the advice of others. The same is, doubtless, true in religious matters; -therefore we suppose that there may be some matters debated in a church, -which cannot be issued among themselves. And in this case, provided it -be an affair of importance, it is expedient for them to apply themselves -to other churches, to give their advice in this matter by their pastors -and elders: If it be some corruption in doctrine that has insinuated -itself into it, they may desire to know the sense of others about it, -still reserving to themselves a judgment of discretion, without -reckoning their decrees infallible; or if it be in matters of conduct, -which, through the perverseness of some, and ignorance of others, may be -of pernicious tendency, if suitable advice be not given; then it ought -to be desired and complied with, so far as it appears to be agreeable to -the mind of Christ. This is therefore not only allowable, but very -expedient. - -I have nothing to say as to the number of persons, to whom this matter -may be referred: A multitude of counsellors may sometimes be mistaken, -when a smaller number have given better advice; neither have I any thing -to allege in defence of œcumenical councils, much less such as have been -convened by the usurped power of the bishop of Rome. But we are speaking -of a particular church under some difficulties, desiring the advice of -as many as they think meet to refer the matter to: or if a Christian -magistrate demands the advice of the pastors or elders of churches, in -his dominions, in those religious affairs that are subservient to his -government, they ought to obey him. These things are altogether -unexceptionable: But when ministers give vent to their own passions, and -pretend to give a sanction to doctrines that are unscriptural; or if -they annex anathemas to their decrees, or enforce them by -excommunication, or put the civil magistrate on methods of persecution; -this is going beyond the rule, and offering prejudice rather than doing -service to the interest of Christ: But when they only signify what is -their judgment about some important articles of faith, or -church-discipline, or some intricate cases of conscience, in which it is -desired; and endeavour to give conviction rather by arguments, than -barely their authority, this is not only their duty, but an advantage to -the church, as the synod that met at Jerusalem was to the church at -Antioch, Acts xv. 31-33. - -Thus we have considered the office of a Pastor. It might be expected -that we should consider that of a Teacher, which many think to be a -distinct officer in the church, as the apostle says, _He gave some -pastors and teachers_, Eph. iv. 11. There are many, who treat on this -matter, that suppose a teacher to be a distinct officer from a pastor; -but yet when they call him a teaching elder, and allow him to have a -part of the government of the church, as well as to be employed in the -work of preaching, their method of explaining the nature of this office -supposes it to differ little or nothing from that of a pastor, except in -name. If they say that the difference consists in that the pastor is -superior in honour and degree, to a teacher, and make the latter no more -than a provisionary officer in the church, appointed to perform what -properly belongs to the pastor, when he is absent, or indisposed, or, -for any other reason, desires him to officiate for him; I cannot see -reason to conclude that this is the meaning of the word teacher, as -mentioned by the apostle; so that whilst they plead for its being a -distinct office in the church, and, at the same time, explain it in such -a way, there seems to be little else but a distinction without a -difference. - -As for the opinion of those who think that it was, indeed, a distinct -office, but that a teacher was called, by the church, to some other -branches of teaching, which the pastor could not well attend to, and -that these were such as were styled, by the primitive church, -Catechists; this deserves our consideration. We read, in the early ages -of the church, of persons who had this office and character: Their work -was such as needed those gifts, which our blessed Saviour was pleased to -bestow on men, for the propagating his interest in the world, as much as -any other; for, whether they preached publicly or no, as the pastor was -called to do, their business was not only to instruct the catechumens, -who were disposed to embrace the Christian doctrine, but all who were -willing to be taught by them; for which end there were public schools -erected, which were under the direction, care, and countenance of the -church, in which the method of instruction was, by explaining the -scriptures, and, in public and set disputations, defending the Christian -religion against those who opposed it, by which means many were -converted to the Christian faith from among the heathen; and others, who -were initiated therein, were, by this means, as well as by public -preaching, established and confirmed therein, and thereby qualified for -church-communion, and then baptized and joined to the church. Thus we -read, in the writings of the Fathers, and church-historians, of several -who performed this office with very great reputation and -usefulness[308]; and it is thought, by some, to have been not only -agreeable to the practice of the church in the apostle’s days, but -derived from it; and though it be not so plainly mentioned in scripture, -as some other officers are, yet that the apostle refers to it, when he -says, _Let him that is taught in the word, communicate unto him that -teacheth_, Gal. vi. 6. that is, Let him that is catechized communicate -to the catechist[309]. But this is, at best, but a probable sense of the -word, and therefore not sufficient of itself to give ground to conclude, -that the apostle intends this when he speaks of teachers, as distinct -officers from pastors. However, though, doubtless, the practice of the -church, as above-mentioned, in appointing such officers was commendable; -yet it does not fully appear, that this is what the apostle intends, -though I will not deny it to be a probable conjecture; and I should -acquiesce in it, rather than in any other sense of the text that I have -hitherto met with, did I not think that the words pastors and teachers -might not be as well, if not better, understood, as signifying one and -the same office; and therefore I had rather understand them as Jerom and -Augustin do[310], _q. d._ _He gave some pastors_, to wit, _teachers_, or -pastors that are teachers, or engaged in preaching the gospel, which is -the principal branch of their office. And that which gives me farther -ground to understand the words in this sense, is, because the apostle, -when he enumerates the officers of a church elsewhere, speaks of -teachers without any mention of pastors, as it is said, _God has set -some in the church; first, apostles; secondarily, prophets; thirdly, -teachers_, 1 Cor. xii. 28. where no mention is made of pastors, as being -included in the word teachers; and this is agreeable to what we observed -elsewhere,[311] which is all we shall add on this head. - -The next officer in a church is a deacon, whose work and business is -described as _serving tables_, Acts vi. 2. that is, the Lord’s table, by -providing what is necessary for the Lord’s supper, and assisting in the -distribution of the elements. He is also to supply the poor with -necessaries, and to take care that the minister may be maintained, and -other expenses defrayed; and, in order hereunto, he is to receive the -contributions raised by the church for those ends; so that the office is -properly secular, though necessary and useful, as subservient to others -that are of a spiritual nature. The apostle gives an account of the -qualifications of those who are to engage in this office, in 1 Tim. iii. -8-13. in which he speaks of them as persons of an unblemished character, -of great gravity and sobriety, and other endowments, which may render -them faithful in the discharge of their trust, and exemplary and useful -in their station. - -In the first age of the church, after the apostles’ days, when it was -under persecution, it was the deacon’s work to visit and give necessary -relief to the martyrs and confessors: but we do not find that they -performed any other branches of service besides this, and those above -mentioned; though Tertullian speaks of them, in his time, as being -permitted to baptize in the absence of bishops and presbyters,[312] in -which they went beyond the scripture-rule, and, after this, they -preached; and this practice has been defended by all who plead for -diocesan episcopacy unto this day. But the arguments they bring for it, -from scripture, are not sufficiently conclusive, when they say, that -Stephen and Philip, who were the first deacons, preached; for this they -did as evangelists, not as deacons. These indeed, as it is said of the -bishop, in 1 Tim. iii. 2. ought to be _apt to teach_: thus they are -described, ver. 9. as _holding the mystery of faith in a pure -conscience_; yet this extends no farther than that they should be fit to -edify those, by their instructions, whom they relieved, by giving them a -part of the church’s contributions, that, by their conversation, they -may do good to their souls, as well as, by what they give them, to their -bodies. And when it is farther said, that _they who have used the office -of a deacon well, purchase to themselves a good degree, and great -boldness in the faith_, ver. 13. this does not sufficiently prove, as -many ancient and modern writers suppose, that this qualifies them for -the office of presbyters, since there is no affinity between these two -offices; and one cannot, properly speaking, be a qualification for the -other: but the good degree is, probably, to be understood of their -having great honour in the church, as persons eminently useful to it; -and great boldness in the faith, is not boldness in preaching the -gospel, but resolution and stedfastness in adhering to the faith, and, -in their proper station, defending, and being ready, when called to it, -to suffer for it. Thus we have considered the government of the church, -and the officers which Christ has appointed in it.[313] - -6. The last thing to be considered, is the privileges of the visible -church, particularly as the members thereof are said to be under God’s -special care and government, and, as the consequence hereof, have safe -protection and preservation, whatever opposition they may meet with from -their enemies; and they also enjoy communion of saints, and the ordinary -means of salvation. - -(1.) We shall consider the church, as under the care of Christ. This is -the result of his propriety in them, and his having undertaken to do all -things for them, as Mediator, that are necessary to their salvation. -This care, extended towards them, is called special, and so differs -from, and contains in it many privileges, distinct from, and superior to -that which is expressed in the methods of his common providence in the -world. There are several metaphorical expressions used, in scripture, to -denote Christ’s care of, and the particular relation he stands in to his -church: thus he is described as their Shepherd, performing those things -for them that such a relation imports, Psal. xxiii. 1, 2. and lxxx. 1. -Isa. xl. 11. Jer. xxxi. 10. namely, his giving them, in a spiritual -sense, rest and safety, gathering, leading, and defending them; and as -such he does more for his people, than the shepherd, who, being faithful -to his trust, hazards his life; for Christ is expressly said to _give -his life for his sheep_, John x. 11. - -Moreover, his care of his church is set forth, by his standing in the -relation of a _Father_ to them; which argues his tender and -compassionate concern for their welfare, as well as safety, Deut. xxxii. -7. Psal. ciii. 13. Isa. lxiii. 16. Jer. xxxi. 9. Now the care of Christ, -extended to his Church, consists, - -_1st_, In his separating them from, and, as it were, gathering them out -of the world, or that part of it that _lieth in wickedness_, as the -apostle says, _The whole world lieth in wickedness_, 1 John v. 19. or, -as the word may be rendered, in the wicked one; upon which account it is -called, Satan’s kingdom. He gives them restraining grace, brings them -under conviction of sin, and humbles them for it; and, by the preaching -of the gospel, not only informs them of the way of salvation, but brings -them into it. - -_2dly_, By raising up, and spiriting some amongst them for extraordinary -service and usefulness in their station, adorning them with those -graces, whereby their conversation is exemplary, and they made to shine -as lights in the world; and not only in some particular instances, but -by a constant succession, filling up the places of those who are removed -to a better world, with others, who are added to the church daily, of -such as shall be saved. - -_3dly_, His care is farther extended, by fatherly correction, to prevent -their ruin and apostacy, which, as the apostle says, is an instance of -his _love_ to them Heb. xii. 6, 7. and also of his keeping them from, -and _in the hour of temptation_, Rev. iii, 10. and _bruising Satan under -their feet_, Rom. xvi. 20. and in supporting them under, and fortifying -them against the many difficulties, reproaches, and persecutions, they -are exposed to in this world, as Moses says, in the blessing of Asher, -_As thy days, so shall thy strength be; the eternal God is thy refuge, -and underneath are the everlasting arms_, Deut. xxxiii. 25, 27. - -(2.) The visible church is under Christ’s special government. It is a -part of his glory, as Mediator, that he is the supreme Head and Lord -thereof; and this cannot but redound to the advantage of his subjects, -as these we are speaking of are said to be, who profess subjection to -him, which is not only their duty, but their peculiar glory, as they are -thereby distinguished from the world, and entitled to his special -regard. He is their King; and accordingly, - -_1st_, He gives them laws, by which they are visibly governed, so that -they are not destitute of a rule of government, any more than of a rule -of faith, whereby their peace, order, edification, and salvation, are -promoted, and all the advantages, which they receive from the wisdom and -conduct of pastors, or other officers, whom he has appointed to go in -and out before them, _to feed them with knowledge and understanding_, -Jer. iii. 15. _to watch for their souls_, Heb. xiii. 17. are all -Christ’s gifts, and therefore privileges which the church enjoys, as -under his government. - -_2dly_, He protects and preserves them, notwithstanding the opposition -of all their enemies; so that whatever attempts have been hitherto made -to extirpate or ruin them, have been ineffectual. The church has -weathered many a tempest, and had safety, as well as various marks of -the divine honour and favour, under all the persecutions, which it has -been exposed to; so that, according to our Saviour’s prediction, _The -gates of hell have not prevailed against it_, Matt. xvi. 18. and all -these afflictive dispensations of providence are over-ruled for the -promoting his own glory, and their spiritual advantage. - -(3.) Another privilege, which the church enjoys, is communion of saints. -Communion is the consequence of union, and therefore since they are -united together as visible saints, they enjoy that communion, which is -the result thereof. The apostle speaks of a two-fold fellowship which -the church enjoys, their attaining whereof he reckoned the great end and -design of his ministry, when he says, _That which we have seen and heard -declare we unto you, that ye also may have fellowship with us; and truly -our fellowship is with the Father, and with his Son Jesus Christ_, 1 -John i. 3. The former of these is included in church communion; the -latter is an honour which God is pleased sometimes to confer on those -who are brought into this relation: It is what all are to hope for, -though none but they, who are Christ’s subjects by faith, are made -partakers of it. However, the communion of saints is, in itself, a great -privilege, inasmuch as that a common profession, which they make of -subjection to Christ, and the hope of the gospel, which they are -favoured with, is a strong motive and inducement to holiness. - -And it is not the smallest part of the advantage, which arises from -hence, that they are interested in the prayers of all the faithful that -are daily put up to God for those blessings on all his churches which -may tend to their edification and salvation. - -And as to what concerns the members of particular churches, who have -communion with one another; there is a great advantage arising from -mutual conversation about divine things, and the endeavour, which they -are obliged to use _to build up themselves in their holy faith_, Jude -ver. 20. and _to consider one another to provoke unto love, and to good -works, not forsaking the assembling of themselves together, but -exhorting one another_, Heb. x. 24, 25. and also the obligations they -are under to _bear one another’s burdens, and so fulfil the law of -Christ_, Gal. vi. 2. and to express that sympathy and compassion to each -other, under the various afflictions and trials which they are exposed -to. - -And to this we may add another privilege which they are made partakers -of, in that they have communion with one another in the ordinance of the -Lord’s supper, in which they hope for and enjoy communion with him, -whose death is shewed forth therein, and the benefits thereof applied to -them that believe. - -(4.) The church is farther said to enjoy the ordinary means of -salvation, and the offers of grace to all the members thereof in the -ministry of the gospel, by which we are to understand the word preached, -and prayer. These are called the ordinary means of salvation, as -distinguished from the powerful influences of the Spirit, which are the -internal and efficacious means of grace, producing such effects, as -infer the right which such have to eternal life. These ordinary means of -grace the church is said to partake of. It is for their sake that the -gospel is continued to be preached, and a public testimony to the truth -thereof is given by them to the world; and, in the preaching thereof, -Christ is offered to sinners, and, pursuant thereunto, grace given, -whereby the church is increased, and built up by those who are taken out -of the world, as God makes these ordinances effectual to answer that -end. The duty of waiting on him therein is ours, the success thereof is -intirely owing to the divine blessing attending it. These are the -privileges that the visible church enjoys. - -We might have proceeded to consider those which the members of the -invisible church are made partakers of, namely, union and communion with -Christ in grace and glory; but these are particularly insisted on in -some following answers. - -Footnote 257: - - εκκλησια. - -Footnote 258: - - _The words_ επι το αυτο, _when used elsewhere, cannot be understood of - the place where persons were met, but of the unanimity of those who - were engaged in the same action; and therefore it is rendered_ Simul, - _in Acts_ iii. 1. _and chap._ iv. 26. - -Footnote 259: - - _See his works, Vol. I. Book II. Page 405_, & seq. - -Footnote 260: - - Κατ οικον. - -Footnote 261: - - _See page 432_, & seq. - -Footnote 262: - - _It may be observed, that though the learned author before-mentioned - gives sufficient evidence, from the Fathers, that there were several - places appropriated, and some erected, for divine worship, during the - three first Centuries; and he thinks, that whether they were - consecrated or no, there was a great degree of reverence paid to them, - even at such times, when divine service was not performed in them: Yet - he does not produce any proof for this out of the writings of the - Fathers, in those Centuries; and it is impossible that he should, for - from Eusebius’s account of this matter, it appears that the - consecration of churches was first practised in the Fourth Century_, - [_Vid. ejusd. Hist. Eccl. Lib. X. cap. 3._] _As for the quotations - that Mr. Mede brings from Chrysostom and Ambrose, to prove that - reverence was paid to the churches in their times it must be observed, - that they lived in the Fourth Century, in which churches being not - only appropriated, but consecrated for public worship, it is no wonder - to find the Fathers of that age expressing a reverence for them. - Nevertheless, it is very evident, from the words of these Fathers here - cited, that they intend thereby nothing else but a reverent behaviour, - which ought to be expressed by those who come into the church to - perform any act of divine worship; and this we are far from denying, - whether the external rites of consecration be used or no. As for his - quotation taken from Tertulian, who lived in the end of the Second - Century it don’t prove that he thought that reverence ought to be - expressed to the places of worship, but that the highest reverence - ought to be used in the acts of worship, and particularly in prayer, - which is an undoubted truth, whether we worship God in the church, or - any where else._ - -Footnote 263: - - ערה. - -Footnote 264: - - The word Church is of Greek derivation. Κυριακον is used by ancient - authors for the place of public worship. The old word Kyroike, - contracted into Kirk, and softened into church, is a compound of - Κυριου οικος. It is of very extensive signification. Church is used - generally in our version of the New Testament, for the Greek - Εκκλησια.—— - - The words Εκκλησια in the New, and קהל in the Old Testament, are - synonymous. They both proceed from the same root קל, the voice. The - meaning of each is assembly—any number of persons met, by previous - appointment. The verb, in each language, from which the noun - immediately proceeds, is, to call out, to call together, and the noun - is that which is so called. - - It is, of course, no abuse of language to apply the word to any - assembly, great or small, which meets for social or judiciary - purposes. The character of the assembly is known from the connexion in - which the word is used, and not from the word itself. In this latitude - of application, the inspired writers of both Testaments made use of - the words קהל and Εκκλησια. - - In the Old Testament, the former of these words is applied to a number - of idolatrous women—bands of soldiers—the commonwealth of - Israel—distinct worshipping congregations—a representative assembly—a - council, and, I may add, to other assemblies of every description. - - 1. The word קהל is used in Jer. xliv. 15. It is applied to a great - number of idolatrous women, who, together with their husbands, - persisted in their opposition to the command of God by the prophet - Jeremiah. It is worthy of being remarked, that the Septuagint, in this - instance, renders the word by Συναγωγη. Our translation renders it - multitude. - - 2. It signifies bands of soldiers. Ezek. xxvi. 7. These marched - against Tyrus, under the direction of the tyrant Nebuchadnezzar king - of Babylon. The Septuagint renders it, as above, _synagogues_, and the - English translators, _companies_. - - 3. The word (which, for the sake of the English reader, I shall write - KEL,) is used for the whole commonwealth of Israel. That people, - called by God, were bound together by a sacred ritual, and all were - commanded to keep the passover. Exod. xii. 6. Our translation renders - it the whole assembly, and in the Septuagint it is Παν το πληθος. - - 4. It signifies distinct worshipping societies. Ps. xxvi. 12. In this - verse, the Psalmist professes his resolution to honour the - institutions of social worship. He had rather accompany the saints to - the congregation, than sit in the society of the wicked, ver. 5. In - both cases the same Hebrew word is used; the Septuagint use Εκκλησια, - and the English translators, congregation. KEL, and Ecclesia, are, - with equal propriety, applied to the hateful clubs of the wicked, and - to the worshipping assemblies of the saints. - - 5. The word is also applied to a representative assembly.—— - - —After the regular organization of the Israelitish commonwealth, - although Moses transacted all public business with the chiefs, he is - uniformly represented as speaking unto all Israel. This form of speech - was not to be misunderstood by the Jews. They had not learned to deny - that principle upon which the represented identify with the - representative. Deut. xxix. 14, 15, 25. When Moses was about to give - his last advice to the Hebrews, he summoned the KEL before him. Deut. - xxxi. 30. In this instance, the word unquestionably signifies a - representative body. My reasons for considering it so, are, - - 1. The obvious meaning of the passage. Ver. 29. “Gather unto me all - the _elders_ of your tribes—that I may speak these words in _their_ - ears.”—ver. 30. “And Moses spake in the ears of all the קהל—the words - of this song.” The KEL of Israel are the elders and officers met - together. - - 2. It is impossible it can be otherwise. Moses could not speak in the - ears of all Israel, except by representation. No human voice can - extend over two millions of men. - - 3. Upon the principle of representation Moses uniformly acted. He - instructed the elders, and the elders commanded the people. Deut. - xxvii. 1. “_And Moses, with the elders of Israel, commanded the - people_.” Without multiplying texts, I refer the reader to Exod. xii. - 3. “Speak unto all the _congregation_ of Israel”—verse 21. “Then Moses - called for all the _elders_ of Israel.” Even in the most solemn acts - of religion, the elders represented the whole congregation. Their - hands were placed upon the head of the bullock which was offered to - make atonement for the whole congregation. Lev. iv. 15. And that the - reader may not be without an instance of the use of the word KEL, in - the most abstract form which can exist upon the representative - principle itself, I refer him to Gen. xxviii. 3. Here it is applied to - a single individual. Higher than this, representation cannot be - carried. Ver. 1. “Isaac called Jacob, and blessed him”—ver. 3. “That - thou mayest be a KEL.” Jacob was a KEL, as the representative@ of a - very numerous posterity. - - 6. The word is used to signify a council—an assembly for deliberation - and judgment. Gen. xlix. 6. The patriarch speaks of Simeon and Levi, - these two are a KEL. It is, indeed, a representative one. Verse 7. “I - will divide them in Jacob, and scatter them in Israel.” This could - have been said of the two sons of Jacob, only as including their - posterity. - - This KEL was however a council. They consulted and determined to - destroy the Schechemites. The assembly was a conspiracy. The - Septuagint renders the word by Συστασις. - - The KEL in which Job cried for redress, could not have been the church - of Israel, but a court of Judicature. Job xxx. 28. - - Solomon, acquainted with the laws of Israel, must have referred to the - power of Judicatures, in detecting crimes, when he spoke of the KEL, - in Prov. xxvi. 26. and v. 14. - - The KEL, to which Ezekiel refers, xvi. 40. and xxiii. 45-47. cannot be - mistaken. The prophet himself expressly says this KEL would sit in - judgment, try, and decide, and execute the sentence, upon those who - came before them, In these verses, the Septuagint renders the word by - Οχλος, and our translation of it is company. - - By the law of God, regular courts of jurisprudence were established - among the Israelites. In no instance was the whole body of the people - to be judges. Deut. xvi. 18. The rulers in each city, the officers of - justice, are uniformly called elders, and unto these elders met in - council, is every case referred. He must be, indeed, little acquainted - with the law given by Moses, who is ignorant of this fact. See Deut. - xxi. xxii. and xxv. chapters. - - These elders met in council. To them the name _Presbytery_ was applied - in latter times. Moses and the prophets use the names KEL and OD-EH. - These words are used indiscriminately in the Old Testament. It is to - be observed, that they are translated in the Septuagint, generally by - ecclesia and synagoga. This phraseology is adopted in the New - Testament. The New Testament writers use the Septuagint translation of - the scriptures in their quotations from the Old Testament. - - Nehemiah summoned before the council the nobles and rulers who - transgressed the law. Neh. v. 7. They exacted usury for their money, - and are to be tried by the competent authorities. The word קהל, in - this verse, we translate assembly, and the Septuagint reads Εκκλησια. - Compare Numb. xxxv. 24, with Deut. xix. 12, and it will appear, that - the congregation which judicially tried the man-slayer, is the - _Ecclesia_ of elders. See also Josh. xx. 4. “He shall declare his - cause in the ears of the _elders_”—ver. 6. “And stand before the - _congregation_ for judgment.” - - The word Εκκλησια, in the New Testament, is not, any more than its - correspondents in the Old, confined in its application to a popular - assembly. It signifies a tumultuous mob, Acts xix. 32. and the city - council, Acts xix. 39. This sense of the word is justified by the best - Greek authors. Consult Passor, who quotes Demosthenes and Suidas, in - defence of this application. Hence, the verb Επικαλεο is, in the - middle and passive voices, to appeal from an inferior to a superior - Judicatory. “Plutarch,” says Parkhurst, “several times applies the - verb in the same view.” Acts xxv. 11, 12, 21, 25. See also Chap. xxvi. - 32. and xxviii. 19. - - In the application of Ecclesia to the christian church, which is the - most common use of it in the New Testament, it signifies the whole - church militant—all the elect of God—private societies of - believers—single organized congregations—several congregations united - under a Presbytery—and church _rulers_ met in Judicatory. - - 1. The church militant is an Ecclesia. Matt. xvi. 18. and Acts ii. 47. - “The Lord added to the church daily.” - - 2. The whole body of elect and redeemed sinners. Eph. v. 25. “Christ - also loved the church, and gave himself for it”—ver. 27. “That he - might present it to himself a glorious church.” - - 3. Two or three private Christians, met for prayer and conference, or - living together in a family, are an Εκκλησια. Acts xiv. 23. “They had - ordained them elders in every church.” The Ecclesia, or Church, - existed prior to its organization, by the election and ordination of - rulers. It existed, in this sense, even in private houses. Rom. xvi. - 5. and Col. iv. 15. - - 4. The word signifies an organized congregation. Acts xiv. 23. The - Ecclesia did not cease to be one, when presbyters were ordained to - teach and to rule in the congregation. - - 5. The word is applied to several congregations regularly - presbyterated. There is nothing to render this application improper. - It is no abuse, in any language, of a generic term, to apply it to any - collection of the individuals belonging to that genus, in a connexion - which manifests the restriction. The church of Christ in Philadelphia, - is all Christians in that city, although there should be one hundred - congregations in it. The church in Corinth, is as intelligible a - phrase as the church in the house of Nymphas—The church on earth, or, - the church in glory. This application is not only just, but - scriptural. The saints in Corinth were one Ecclesia. 1 Cor. i. 2. But - in Corinth were several congregations. There were more Ecclesias than - one, xiv. 34. Corinth was a city of great extent, wealth, and - population. In it were several heathen temples, dedicated to different - pagan divinities. There were upwards of a thousand prostitutes - attending at the temple of Venus. In this city, Paul met with uncommon - success in preaching the gospel. Here he abode nearly two years. - Considering the rapidity with which the gospel was then spreading, - attended with miraculous power, is it reasonable, that in Corinth - there was yet but one congregation of professed Christians? In the - present day, without any supernatural, or even uncommon success, it is - not singular for a preacher, in a large city, to collect in a few - years a congregation of religious professors. At the first sermon of - Paul, numbers were converted. After this, the Lord informs him, he has - “much people in this city.” Here were several pastors—public officers - with a diversity of tongues, suited to the wants of the church; yet, - when Paul wrote his epistle, all the congregations, although differing - about the merits of their respective founders, are called one - Ecclesia. In a similar sense is the word applied to the church at - Ephesus, at Antioch, and Jerusalem. - - 6. Εκκλησια is applied to an _assembly_ of elders. Matt. xviii. 17. - The constitution of the Jewish courts is known. Each synagogue had its - elders and officers. The inferior courts were subordinate to the - Sanhedrim. Never were cases decided by the populace. Our Redeemer - spoke in the common language of Judea. He referred to the synagogue - court. When translated into Greek, what other name should be given to - this Judicatory, than the one given, Ecclesia? There is no - misunderstanding of this text, by one who impartially considers the - connexion. There are in the church authorized _rulers_, distinct from - the _ruled_. The rulers, and not the ruled, must ultimately determine - controversies. To officers, was committed the power of the keys—the - power of binding and loosing; and this _Ecclesia_, ver. 17., has the - power of _binding and loosing_, ver. 18.—and it may consist even of - two or three persons, ver. 20. The whole passage is a directory for - the application of ecclesiastic power conferred upon church officers. - Ch. xvi. 19. I shall close this note, by a quotation from the lectures - of Dr. Campbell, of Aberdeen. It must appear extraordinary from the - pen of such a scholar. “But in any intermediate sense between a single - congregation and the whole community of Christians, not one instance - can be brought of the application of the word Εκκλησια, in sacred - writ. If any impartial hearer is not satisfied on this point, let him - examine every passage in the New Testament, wherein the word we render - church is to be found; let him canvas in the writings of the Old - Testament every sentence wherein the correspondent word occurs, and if - he find a _single passage_, wherein it clearly means either the - priest-hood, or the rulers of the nation, or any thing that can be - called a church representative, let him fairly admit the distinction - as scriptural and proper.” - - MC’LEOD’S CATECHISM. - -Footnote 265: - - _The Papists, indeed, pretend that there is no other church in the - world, but that which they style catholic and visible, of which the - bishop of Rome is the head; but we may say, in answer to this vain - boast, as it is said concerning the church in Sardis, in Rev._ iii. - _1._ Thou hast a name that thou livest, and art dead. _Protestants, - though they speak oftentimes of the visible church as one, yet they - don’t deny but that there are many particular churches contained in - it. See the assembly’s Confession of faith, chap. 25. § 4._ - -Footnote 266: - - _Vid. Cypr. de Laps. cap. 1. § 13._ - -Footnote 267: - - _See his Works, Vol. I. page 924, 925._ - -Footnote 268: - - _These were called_ בטלנים _Otiosi. See Lightfoot’s Works, Vol. I. - page 610-613. & Vitring. de Synag. Vet. page 530, & seq. And Lightfoot - says, from one of the Talmuds, that there were no less than 460 - synagogues in Jerusalem, Vol. I page 363, 370. and that the land was - full of them; in which they met every Sabbath, and some other days of - the week._ - -Footnote 269: - - _See more of this in those pages of Lightfoot before referred to._ - -Footnote 270: - - Προσευχαι, _Proseuchæ_. Ευκτηρια, προσευκτηρια, _Oratoria_. - -Footnote 271: - - _See Mede’s Works, Vol. I. Book I. Disc. 8._ - -Footnote 272: - - _See Vol. I. page 608._ - -Footnote 273: - - Εν τη προσυεχη του Θεου, _in proseucha Dei_. - -Footnote 274: - - _See Lightfoot on Acts_ ii. _5. Vol. I. page 751, 752._ - -Footnote 275: - - _See Quest. CLXX. CLXXIV._ - -Footnote 276: - - _Imperium in imperio._ - -Footnote 277: - - Αυτοκατακριτος. - -Footnote 278: - - _The former of these Jewish writers call_ נדוי Niddui; _the latter - they call_ חרם Cherem, _or_ שמתא Scammatha, _and was performed with - several execrations, by which they, as it were, bound them over to - suffer both temporal and eternal punishments. See Lightfoot’s Horæ - Hebr. & Talmud. in 1 Cor._ v. _5._ - -Footnote 279: - - _See more on this subject in Vitringa de Synagog. Vet. Pag. 745. and - also the form used, and the instrument drawn up, when a person was - excommunicated and anathematized, in Selden de jure Nat. & Gent. Lib. - IV. cap. 7. and Buxt. Lex. Talm. in voce CHEREM._ - -Footnote 280: - - _See an account of the manner of their excommunication, and the curse - denounced against them at that time, and the first cause of it, taken - from Josephus, and other Jewish writers, in Lightfoot’s Works, Vol. - II. Pag. 538-540. and Vol. I. Pag. 599._ - -Footnote 281: - - _Vid. Tert. Apol. cap. 39._ Summum futuri judicii præjudicium. - -Footnote 282: - - _Vid. Cypr. de Orat. Dom._ Timendum est, & orandum, ne dum quis - abstentus separatur a Christi corpore, procul remaneat a salute. - -Footnote 283: - - _Vid. Cave’s Prim. Christ. Part. III. cap. 5._ - -Footnote 284: - - _Justin Martyr tells the Jews, (Vid. ejusd. Colloq. cum Tryph.) that - the church, in his time, had the gift of prophecy; which Eusebius (in - Hist. Eccles. Lib. IV. cap. 17.) takes notice of, and, doubtless - believed it to be true in fact, though it be very much questioned - whether there were any such thing in the fourth century, in which he - lived. Gregory Nyssen, and Basil, who lived a little after Eusebius, - assert, that there were many miracles wrought in the third century, by - Gregory of Neo-cesarea, for which reason he is called Thaumaturgus; - though it is not improbable that they might be imposed on in some - things, which they relate concerning him, especially when they compare - him with the apostles, and ancient prophets, not excepting Moses - himself in this respect; and, it is certain, many things are related, - of his miracles, which seem too fabulous to obtain credit; yet there - is ground enough, from all that they say, to suppose that he wrought - some, and that therefore, in his time, they were not wholly ceased. - (Vid. Greg. Nyss. in cit. Greg. Thaum. and Basil de Sp. Sanct. cap. - 29.) And Origen affirms, that, in his time, the Christians had a power - to perform many miraculous cures, and to foretell things to come, - (Vid. Lib. I. contr. Cels.)_ Και ετι ιχνη του αγιου εκεινου Πνευματος - παρα χριστιανοις σωζεται εξεπαδουσι δαιμονας και πολλας ιασεισ - επιτελουσι και ορωσι τινα κατα το βουλημα του λογου περι μελλοτνων.. - _If this had not been true, Celsus, who wanted neither malice, nor a - will to oppose, would certainly have detected the fallacy. And - Tertullian, (Vid. Apologet. cap. 23.) appeals to it for the proof of - the Christian religion, offering to lay his life and reputation at - stake, if the Christians, when publicly calling upon God, did not cure - those who were possessed with devils._ - -Footnote 285: - - “The Αποστολος is an extraordinary ambassador of Christ. He was - commissioned for extraordinary purposes. Like the generals of a - victorious army, the apostles exercised, in the name of their King, - authority throughout all parts of the vanquished empire, until the - regular magistracy was organized and fully settled. They have no - successors in this respect. The presbyter is fully competent to all - ordinary administrations. In relation to such cases, the apostles - themselves are no more than presbyters. 1 Pet. v. 1. - - Church government is subordinate to evangelic doctrine. The power - given to the apostles, was intended solely for subserviency to their - preaching. 2 Cor. xiii. 8. _Teaching_ is the _highest dignity_ in the - church, because it is the most useful and laborious service. Preaching - was the principal work of the apostles. The ambition of prelates has - inverted this divine order. Preaching is the meanest service in the - popish and episcopal churches. It is merely subservient to the - government of bishops and of popes. The bishops exalt the mean above - the end. Government is, with them, the principal part of religion. To - be in power is more dignified than to edify. - - Apostolic authority was founded upon apostolic gifts. God was the - author of both, and both were subservient to teaching. None can - pretend to a succession of apostolic power, without a succession of - the gifts which qualified for it. - - The evangelists were extraordinary ministers. As ordained presbyters, - they exercised the ordinary power of the pastor. 1 Tim. iv. 14. Their - principal work was teaching, and organizing churches, by apostolic - direction. The ordinary ministers stood in need of this assistance. - They had not, as yet, the New Testament revelation in writing. The - evangelists, in part, supplied this defect. Timothy would have been, - to the churches which he visited, what the epistles sent to him by - Paul, are to us—a directory upon which we may depend. - - Επισκοπος is a name of office. It is borrowed from the synagogue חזן, - (Chazan, _overseer_.) Maimonides de Sanhed. Cap. 4. describes him, as - ‘the presbyter who labours in word and doctrine.’ Bishop and - presbyter, or, as our translation sometimes reads, overseers and - elders, are different names of the same officer. Acts xx. 17-28. - Presbyter is expressive of the authority, and episcopos, of the duty, - of the pastor. - - The angel of the church is analogous to the SELIH-JEBUR of the - synagogue. The שליח צבור was the minister whose office it was publicly - to read and explain the law and the prophets. The duties of the - christian minister may be known, by the names given to him in the - scriptures. The names which are divinely given to men, are always - expressive of some important article of their conduct and character. - _Presbyter_ is a term of power, and points out the _ruler_; _pastor_ - points out a public _purveyor_ of spiritual provisions for the church; - _bishop_, the spiritual _inspector_ of the state of the congregation; - _teacher_, the public _instructor_ of the congregation; and _angel_, - the _messenger_ of God to men. All these characters unite in the - minister of the gospel. By each of these names is he known in the - scriptures. - - Διακοηος, and its parent Greek verb, are derived from the Hebrew כהן, - to minister. Diaconos, is _one who renders a service_. It is applied, - in the New Testament, to the Redeemer himself. Rom. xv. 8.—To any - religious worshipper. John xii. 26.—To women useful in religious - concerns. Rom. xvi. 1.—To civil rulers. Rom. xiii. 4.—To all ministers - of religion, whether extraordinary as apostles, or ordinary pastors. 1 - Cor. iii. 5. Acts i. 14. Col. i. 7. - - Every person, public or private, male or female, who renders any - service to another, is a _deacon_. But, besides this general use of - the word, it is a _term of office_, in the church.” - - M’LEOD’S ECCL. CAT. - -Footnote 286: - - _See Quest._ clviii. clix. - -Footnote 287: - - συμπρεσβυτερας. - -Footnote 288: - - επισκοπουντες. - -Footnote 289: - - _Legatus._ - -Footnote 290: - - _See Calderwood Altar. Damsc. Jameson’s fundamentals of the hierarchy - examined; Forrester’s hierarchical bishop’s claim, &c. and Clarkson’s - no evidence for diocesan churches; and his diocesan churches not yet - discovered, &c._ - -Footnote 291: - - _See Clarkson’s primitive episcopacy, chap. 7. in which he observes, - that it was decreed, by some councils, that they should continue in - this state of probation, at least, two or three years; and that - Augustin continued so long a Catechumen, as appears from the account - that Father gives of his age, when converted to Christianity, and - afterwards received into the church by Ambrose._ - -Footnote 292: - - _See Primitive Episcopacy, Page 189-197._ - -Footnote 293: - - _See Clarkson’s Primitive Episcopacy, chap. 8. in which he refers to - several places, in the writings of that excellent Father, to the same - purpose._ - -Footnote 294: - - _See Stillingfleet Iren. Page 276._ - -Footnote 295: - - “More than _fourteen hundred years ago_ the superiority of the - Prelates to Presbyters was attacked, in the most direct and open - manner, as having no authority from our Lord Jesus Christ. The banner - of opposition was raised not by a mean and obscure declaimer; but by a - most consummate Theologian. ‘By one who, in the judgment of Erasmus, - was, without controversy by far the most learned and most eloquent of - all the Christians; and the prince of Christian Divines.’[296]—By the - illustrious Jerome.[297] - - Thus he lays down both _doctrine_ and _fact_ relative to the - government of the church, in his commentary on Titus i. 5. - - _That thou shouldest ordain Presbyters in every city, as I had - appointed thee._[298]—What sort of Presbyters ought to be ordained he - shows afterwards,—_If any be blameless, the husband of one wife_, &c. - and then adds, _for a bishop must be blameless as the steward of God_, - &c. A _Presbyter_, therefore, is the _same_ as a _Bishop_: and before - there were, _by the instigation of the devil_, parties in religion; - and it was said among different people, _I am of Paul, and I of - Apollos, and I of Cephas_, the churches were governed by _the joint - counsel of the Presbyters_. But _afterwards_, when every one accounted - those whom he baptized as belonging to himself and not to Christ, it - was _decreed throughout the whole world_, that one, chosen from among - the Presbyters, should be put over the rest, and that the whole care - of the church should be committed to him, and the seeds of schisms - taken away. - - “Should any one think that this is my private opinion, and not the - doctrine of the scriptures, let him read the words of the apostles in - his epistle to the Philippians; ‘Paul and Timotheus, the servants of - Jesus Christ, to all the saints in Christ Jesus which are at Philippi, - with the bishops and deacons,’ &c. Philippi, is a _single_ city of - Macedonia; and certainly in one city there could not be _several - bishops_ as they are now styled; but as they, at that time, called the - very same persons bishops whom they called Presbyters, the Apostle has - spoken without distinction of bishops as Presbyters. - - “Should this matter yet appear doubtful to any one, unless it be - proved by an additional testimony; it is written in the acts of the - Apostles, that when Paul had come to Miletum, he sent to Ephesus and - called the Presbyters of that church, and among other things said to - them, ‘take heed to yourselves and to all the flock in which the Holy - Spirit hath made you Bishops.’ Take particular notice, that calling - the PRESBYTERS of the single city of Ephesus, he afterwards names the - same persons BISHOPS.” After further quotations from the epistle to - the Hebrews, and from Peter, he proceeds: “Our intention in these - remarks is to show that, among the ancients, _Presbyters and Bishops - were_ THE VERY SAME. But that BY LITTLE AND LITTLE, that the plants of - dissensions might be plucked up, the whole concern was devolved upon - an individual. As the Presbyters, therefore, KNOW that they are - subjected, BY THE CUSTOM OF THE CHURCH, to him who is set over them; - so let the Bishops know, that they are greater than Presbyters MORE BY - CUSTOM, than by ANY REAL APPOINTMENT of CHRIST.” - - He pursues the same argument, with great point, in his famous Epistle - to Evagrius, asserting and proving from the Scriptures, that in the - beginning and during the Apostles’ days, a Bishop and a Presbyter were - the same thing. He then goes on: “As to the fact, that AFTERWARDS, one - was ELECTED to preside over the rest, this was done as a remedy - against schism; lest every one drawing his proselytes to himself, - should rend the church of Christ. For even at Alexandria, from the - Evangelist Mark to the Bishops Heraclas and Dionysius, the Presbyters - always chose one of their number, placed him in a superior station, - and gave him the title of Bishop: in the same manner as if an army - should MAKE an emperor; or the deacons should choose from among - themselves, one whom they knew to be particularly active, and should - call him ARCH-DEACON. For, excepting ordination, what is done by a - Bishop, which may not be done by a Presbyter? Nor is it to be - supposed, that the church should be one thing at Rome, and another in - all the world besides. Both France and Britain, and Africa, and - Persia, and the East, and India, and all the barbarous nations worship - one Christ, observe one rule of truth. If you demand authority, the - globe is greater than a city. Wherever a Bishop shall be found, - whether a Rome, or Eugubium, or Constantinople, or Rhegium, or - Alexandria, or Tanis, he has the same pretensions, the same - priesthood.”[299] - - Here is an account of the origin and progress of Episcopacy, by a - Father whom the Episcopalians themselves admit to have been the most - able and learned man of his age; and how contradictory it is to their - own account, the reader will be at no loss to perceive, when he shall - have followed us through an analysis of its several parts. - - 1. JEROME expressly denies the superiority of Bishops to Presbyters, - by _divine right_. To prove his assertion on this head, he goes - directly to the scriptures; and argues, as the advocates of parity do, - from the interchangeable titles of Bishop and Presbyters; from the - _directions_ given to them without the least intimation of difference - in their authority; and from the _powers_ of Presbyters, undisputed in - his day. - - 2. JEROME states it as an _historical fact_, that, in the original - constitution of the church, before the devil had as much influence as - he acquired afterwards, _the churches were governed by the joint - counsels of the Presbyters_. - - 3. JEROME states it as an _historical fact_, that this government of - the churches, _by Presbyters alone_, continued until, for the avoiding - of scandalous quarrels and schisms, it was thought expedient to - _alter_ it. “_Afterwards_,” says he, “when every one accounted those - whom he baptized as belonging to himself, and not to Christ, it was - _decreed throughout the whole world_, that one, chosen from among the - Presbyters, should be put over the rest, and that the whole care of - the church should be committed to him.” - - 4. JEROME states it as an _historical fact_, that this change in the - government of the church—this creation of a superior order of - ministers, took place, not at once, but _by degrees_—“_Paulatim_,” - says he, “by little and little.” The precise date on which this - innovation upon primitive order _commenced_, he does not mention; but - he says positively, that it did not take place till the factious - spirit of the Corinthians had spread itself in different countries, to - an alarming extent. “_In populis_,” is his expression. Assuredly, this - was not the work of a day. It had not been accomplished when the - apostolic epistles were written, because Jerome appeals to these for - proof that the churches were then governed by the joint counsels of - Presbyters; and it is incredible that such ruinous dissensions, had - they existed, should not have been noticed in letters to others beside - the Corinthians. The disease indeed, was of a nature to spread - rapidly; but still it must have time to travel. With all the zeal of - Satan himself, and of a parcel of wicked or foolish clergymen to help - him, it could not march from people to people, and clime to clime, but - in a course of years. If Episcopacy was the _apostolic_ cure for - schism, the contagion must have smitten the nations like a flash of - lightning. This would have been quite as extraordinary as an - instantaneous change of government:—No: the progress of the mischief - was gradual, and so, according to Jerome, was the progress of the - _remedy_ which the wisdom of the times devised.[300] We agree with - them, who think that the experiment introduced more evil than it - banished. - - 5. JEROME states as _historical facts_, that the elevation of one - Presbyter over the others, was a _human contrivance_; was not - _imposed_ by authority, but _crept in by custom_;—and that the - Presbyters of his day, _knew_ this very well. _As, therefore_, says - he, _the Presbyters_ KNOW _that they are subjected to their superior - by_ CUSTOM, _so let the bishops know that they are above the - Presbyters, rather by the_ CUSTOM OF THE CHURCH, _than by the Lord’s - appointment_. - - 6. JEROME states it as an _historical fact_, that the first bishops - were made by the _Presbyters themselves_; and consequently they could - neither have, nor communicate any authority above that of Presbyters. - “_Afterwards_,” says he, “to prevent schism, one was _elected_ to - preside over the rest.” Elected and commissioned by whom? By the - _Presbyters_: for he immediately gives you a broad fact which it is - impossible to explain away. “At Alexandria,” he tells you, “from the - evangelist Mark to the Bishops Heraclas and Dionysius,” i.e. till - about the middle of the third century, “the Presbyters _always chose_ - one of their number, ”_placed him in a superior station_, and gave him - the title of _Bishop_.“ - - CHRISTIAN’S MAGAZINE. - -Footnote 296: - - We quote the words of one who was assuredly no friend to our cause, - vid. Cave, _His. Litt. Script: Eccles._ p 171. Ed 1720. Fol. - -Footnote 297: - - Prosper, who was nearly his cotemporary, calls him _magister mundi_: - i. e. the teacher of the world. _Ib._ - -Footnote 298: - - “Qui qualis Presbyter debeat ordinari, in consequentibus disserens hoc - ait: Si quis est sine crimine, unius uxoris vir,” et cætera: postea - intulit, “Oportet. n. Episcopum sine crimine esse, tanquam Dei - dispensatorem.” Idem est ergo Presbyter, qui et Episcopus, et antequam - _diaboli instinctu_, studia in religione fierent, et diceretur in - populis: “Ego sum Pauli, ego Apollo, ego autem Cephæ:” _communi - Presbyterorum consilio_ ecclesiæ gubernabantur. Postquam vero - unusquisque eos, quos baptizaverat, suos putabat esse, non Christi: - _in toto orbe decretum est, ut unus de Presbyteris electus - superponeretur cœteris, ad quem omnis ecclesiaœ cura pertineret_ et - schismatum semina tollerentur. Putet aliquis non scripturarum, sed - nostram, esse sententiam Episcopum et Presbyterum unum esse; et aliud - ætatis, aliud esse nomen officii: relegat Apostoli ad Philipponses - verba dicentis: Paulus et Timotheus servi Jesu Christi, omnibus - sanctis in Christo Jesu, qui sunt Philippis, cum Episcopis et - Diaconis, gratia vobis et pax, et reliqua. Philippi _una_ est urbs - Macedoniæ, et certe in una civitate _plures_ ut nuncupantur, _Episcopi - esse non poterant_. Sed quia _eosdem Episcopos illo tempore_ quos et - _Presbyteros_ appellabant, propterea indifferenter de Episcopis quasi - de Presbyteris est locutus. Adhuc hoc alicui videatur ambiguum, nisi - altero testimonio comprobetur. In Actibus Apostolorum scriptum est, - quod cum venisset Apostolus Miletum, miserit Ephesum, et vocaverit - Presbyteros eccslesiæ ejusdem, quibus postea inter cætera sit locutus: - _attendite vobis, et omni gregi in quo vos Spiritus sanctus posuit - Episcopos, pascere ecclesiam Domini quam acquisivit per sanguinem - suum_. Et hoc diligentius observate, quo modo _unius civitatis_ Ephesi - _Presbyteros_ vocans, postea eosdem _Episcopos_ dixerit—Hæc propterea, - ut ostenderemus _apud veteres_ eosdem fuisse Presbyteros quos et - Episcopos. _Paulatim_ vero, ut dissensionum plantaria evellerentur, ad - _unum_ omnem solicitudinem esse delatam.—Sicut ergo Presbyteri _sciunt - se ex ecclesiœ consuetudine_ ei, qui sibi propositus fuerit, esse - subjectos, ita Episcopi noverint se _magis consuetudine quam - dispositionis dominicœ veritate_, Presbyteris esse majores. _Hieronymi - Com: in Tit: I. 1. Opp. Tom._ VI. p. 168, _ed. Victorii, Paris, 1623. - Fol._ - -Footnote 299: - - _Vid. Blondel. Apol. pro Sent. Hieron._ - -Footnote 300: - - Our opponents, who contend that nothing can be concluded from the - promiscuous use of the scriptural titles of office, are yet compelled - to acknowledge that _Bishop_ and _Presbyter_ were _afterwards_ - separated and restricted, the former to the superior, and the latter - to the inferior order of ministers. We would ask them _when_ and _why_ - this was done? If it was not necessary to distinguish these officers - by specific titles in the apostles’ day, what necessity was there for - such a distinction afterwards? The church might have gone on, as she - began, to this very hour; and what would have been the harm? Nay, - there _was_ a necessity for the distinction; and Jerome has blown the - secret. When one of the Presbyters was set over the heads of the - others, there was a _new officer_ and he wanted a _name_. So they - appropriated the term _Bishop_ to him; and thus avoided the _odium_ of - _inventing_ a title unknown to the scripture. The people, no doubt, - were told that there was no material alteration in the scriptural - order; and hearing nothing but a name to which they had always been - accustomed, they were the less startled. - -Footnote 301: - - _See Page 522, ante. Some, indeed, choose to say, that persons that - stand more immediately related to their respective churches, are - pastors in the catholic church, though not of it; which, if the words - be rightly understood, does not militate against what we assert._ Ο - που δι ο ποιμην εστιν εκει ως προβατα ακολουθειτε. Ignat. epist. ad - Philad. p. 42. - -Footnote 302: - - Συνκατεψηφισθη μετα των ενδεκα αποστολων, _which Beza renders_, - Communibus calculis allectus est cum undecem Apostolis. - -Footnote 303: - - Χειροτονησαντες αυτοις πρεσβυτερους κατ εκκλησιαν, Cum ipsi per - suffragia creassent per singulas ecclesias Presbyteros. _The learned - Dr. Owen, in his True Nature of a Gospel-church_, &c. _Page 68-71. - proves that the word_ χειροτονεω, _in several Greek writers, is used - to signify the choice of a person to office by suffrage, or vote, - which was done by lifting up the hand. And he observes, that all our - old English translations render the words, in this text, ordaining or - creating elders by the suffrage of the disciples. And he farther - observes, that the word is but once more used in the New Testament_, - viz. _in 2 Cor._ viii. _19. where it is rendered, he was chosen_, &c. - _See more to this purpose in the place but now mentioned._ - -Footnote 304: - - Χειροτονεω signifies, to hold out the hand. It is compounded of Χειρ, - the hand, and Τεινω, to extend. The action, holding out the hand, is - expressive of choice and resolution. It marks a _decision of the - will_, whether intimated or executed. - - The word προχειροτονεω, is used to signify divine appointment. Acts x. - 41. χειροτονεω, Human choice, however expressed. 2 Cor. viii. 19. And - 3dly, it signifies to elect to office, by holding up the right hand. - “At Athens, some of the magistrates were called Χειροτονητοι, because - they were elected by the people in this manner.” Parkhurst. - - The _right of choosing_ spiritual rulers, is in the christian people; - the _power of ordination_, in those who are already ordained. - Χειροτονησαντες, Acts xiv. 23, embraces election and consequent - ordination of elders in the church. - - The hand is the instrument of power. Χειρ is used in scripture for - ministerial action. Acts xiv. 3. Luke iv. 11. - - Hence, imposition of hands is a communication of power. This - significant action was known to the patriarchs. Gen. xlviii. 14. - - The presbyters of the synagogue were ordained by the laying on of - hands. In its scriptural usage, this action is universally expressive - of some communication from him who lays on the hand, to him upon whom - it is laid. In any other sense, it is a common, and not a religious - action. - - 1. It is a mean of communicating bodily vigour. Mark vi. 5. - - 2. It is a communication of special blessing. Gen. xlviii. 14. Mark x. - 16. - - 3. It is a mean of imparting the power of miracles—the gifts of the - Holy Ghost. Acts viii. 17. - - 4. And it is a communication of ministerial authority. Numb. xxvii. - 18. 23. Deut. xxxiv. 9. 1 Tim. v. 22. Physical strength, special - blessing, miraculous power, and moral authority, have, according to - divine appointment, been communicated by the laying on of hands. These - things have also been otherwise communicated. God selects means - adequate to the end. - - All the communications mentioned in scripture as made by the - imposition of hands, are of an extraordinary kind, except one—that of - authority. This is alone capable of being regulated by ordinary - agency. - - M’LEOD’S ECCL. CAT. - -Footnote 305: - - _See the True Nature of a Gospel church, Page 78-83. where it appears, - from Ignatius, Tertullian, Origen, and Cyprian, that this was - practised in the three first centuries; and from Blondel’s Apology, - which he refers to, that it was continued in some following ages._ - -Footnote 306: - - _Vid. Aug. de Bapt. contr. Donat. Lib. III. cap. 6. Quid est aliud - manus impositio quam oratio super hominem?_ - -Footnote 307: - - _Vid. Greg. Naz. Epist. 42. ad Procop._ - -Footnote 308: - - _Near the latter end of the second century, Pantænus was a celebrated - catechist, in the school supported by the church at Alexandria; and - Clemens Alexandrinus was his first scholar, and afterwards succeeded - him in the work of a teacher; and Origen was Clement’s scholar, and - was afterwards employed in the same work in that school. And, in the - fourth century, Athanasius, who strenuously defended the faith, in the - council of Nice, against Arius, had his education in the same school; - and Didymus, who flourished about the middle of that century, was a - catechist therein, and Jerom and Ruffinus were his scholars._ - -Footnote 309: - - _So the vulgar Latin translation renders the word_ Κατηκουντι, Ei qui - se catechizat. - -Footnote 310: - - _Vid. Hieron. in Ephes. iv. 11. Non ait alios pastores, and alios - magistros; sed alios pastores, et Magistros, ut qui pastor est, esse - debeat & magister; nec in ecclesiis pastoris sibi nomen assumere, nisi - posset docere quos pascit. & Aug. epist. 59. pastores & doctores - eosdem puto esse, ut non alios pastores alios doctores intelligamus, - sed ideo cum prædixisset pastores subjunxisse doctores ut - intelligerent pastores ad officium suum pertinere doctrinam._ - -Footnote 311: - - _The particle_ και _seems to be exegetical, and ought to be rendered_ - even. _See the note in Vol. I, page 318. The words are_, εδωκε τους - ποιμηνας και διδασκαλους. - -Footnote 312: - - _Vid. Tertull. de bapt. baptizandi habet jus episcopus, doctrinæ - presbyteri & diaconi._ - -Footnote 313: - - CHRIST has not lodged church-power in the hands of _diocesan bishops_, - that bear rule over preaching presbyters. (1.) The scriptures - expressly forbid all _lordly_ dominion in the church, 3 John 9. 1 Pet. - v. 3. Luke xxii. 25, 26. Matt. xx. 25, 26. Not _tyrannical_, but - _lordly_ dominion, however mild, is here prohibited. The Greek word - expressing it is used by the SEVENTY in Gen. i. 28. Psalm lxxii. 8. - cx. 2. to express dominion, which none dare pretend to be - _tyrannical_.—How absurd to imagine, that the mother of James and John - asked a _tyrannical_ power for her sons from Christ! Or that he, who - acknowledged Cæsar’s authority, Matt. xxii. 21. would represent all - heathen rulers as _tyrants!_ (2.) Bishops and Presbyters are - represented as the very same officers in scripture. Several _bishops_ - or _overseers_ were at Ephesus, all of whom are called _elders_ or - _presbyters_, Acts xx. 17, 28. Several bishops governed the church in - Philippi, no great city, having no inferior officers but deacons, - Phil. i. 1. 1 Tim. iii. 3. The reason why _elders_ or _presbyters_ - must be of good report is, that _bishops_ must be blameless; which - marks them the same, Tit. i. 5, 6. Elders must feed God’s flock - EPISCOPOUNTES, _acting the part of bishops over them_, 1 Pet. v. 2, 3. - Judas had a _bishopric_, Acts i. 20. Peter and John, not inferior - apostles, were _presbyters_, 1 Pet. v. 1. 2 John i. (3.) The power of - _ordaining pastors_, which diocesans claim for their distinguishing - prerogative, is, by the scripture, placed in no standing - church-officer, but in the presbytery, or _meeting of elders_. Nay, - where elders were ordained, even the apostles did not by themselves - ordain pastors, but concurred as members of the presbytery, 2 Tim. i. - 6. 1 Tim. iv. 14. - - To anticipate objections, it must be observed, (1.) That the TWELVE - and the SEVENTY disciples whom Christ, before his death, appointed to - preach the gospel, had all of them _equal_ power and authority, and - but a _temporary_ commission, Matt. x. Luke x. 1-21. (2.) The - apostleship for life bestowed on several after his resurrection, was - an extraordinary office, in which they had no successors. (3.) That - neither Timothy nor Titus were fixed diocesans, but _itinerant_ - evangelists, who either travelled with the apostles, or were sent by - them to supply their place, 1 Thess. i. 1. 2 Thess. i. 1. Rom. xvi. - 21. Heb. xiii. 23. Col. i. 1. Phil. ii. 19. 2 Cor. i. 1. 1 Cor. iv. - 17. xvi. 10. 2 Cor. i. 19. iii. 2. 1 Tim. i. 3. 2 Tim. iv. 9, 10. 12. - Gal. ii. 3. 2 Cor. ii. 13. vii. 6, 7. viii. 16, 23. xii. 18. Tit. iii. - 12. (4.) That the _angels_ of the Asian churches were not diocesan - bishops, but their pastors in general: and hence one angel is - sometimes addressed as _several_ persons, Rev. ii. 10, 24. (5.) That - for the first three hundred years of the Christian church, such as - moderated in their courts, or were more aged, or had more noted - congregations, were often called _bishops_: and, in the last case, had - other ordained preachers to assist them, and to officiate in case of - their imprisonment or death. But we have no decisive proof of any - diocesan lords. Nor do any, except the principal pastors of Rome, seem - to have struggled hard for such a pre-eminence. (6.) That no - Protestant church, except in England and Ireland, is governed by - diocesan bishops, properly so called, though indeed the almost nominal - ones of Sweden and Denmark would gladly be such. (7.) That almost all - the noted primitive doctors of the Christian church grant that - diocesan Episcopacy has no foundation in scripture. (8.) Scarcely one - argument hath ever been produced for the support of diocesan - Episcopacy, but hath been effectually overturned by some other learned - prelatist; nor indeed can they combat the Popish government without - destroying their own. (9.) Diocesan bishops, as such, have never been - any honour to the church, or centre of unity: but have often been - introducers and supporters of Popish abominations. - - IF Christ has not lodged church-power in the _community of the - faithful_, or in _magistrates_, or in _diocesan bishops_, he must have - placed it in _officers of his own appointment_, Matt. xvi. 19. xviii. - 18-20. 2 Cor. x. 8. Heb. xiii. 7, 17. 1 Tim. v. 17. 1 Thess. v. - 12.—Some of these were EXTRAORDINARY, appointed for the first erection - of the gospel-church. (1.) APOSTLES, who had an immediate commission - from Christ equally extended to all nations, as occasions - offered,—were privileged with an infallibility in their doctrine;—had - a constant power of working miracles as directed by God, and of - speaking languages which they had never learned;—had power to confer - the miraculous influences of the Holy Ghost on others, and of sending - forth evangelists, or by themselves ordaining presbyters and deacons, - Mark xvi. 15-20. Acts i.-xxi. (2.) EVANGELISTS, who assisted the - apostles in planting or watering churches, and, by their direction, - ordained presbyters and deacons, and erected judicatories in infant - churches. (3.) PROPHETS, who explained dark passages of scripture, and - sometimes foretold future events, 1 Cor. xiv. 29-32. Acts xi. 28. xxi. - 10, 11. - - Others of these officers were ORDINARY, which are divided into - BISHOPS, OVERSEERS or ELDERS, and DEACONS. Bishops or elders are - subdivided into _pastors_, or _elders that labour in word and - doctrine_, and _elders_ that only _rule well_. Their name BISHOP or - OVERSEER marks their authority over and inspection of others. - PRESBYTER or ELDER denotes their gravity, prudence, and experience, - and their being but subordinate rulers under Christ to declare and - execute his laws. Thus we have three distinct kinds of - church-officers, PASTORS, RULING ELDERS, and DEACONS. The office of - the first includes the power of the two latter; and that of the second - the power of the last, but not the distinguishing power of the first; - and the office of deacons includes no power peculiar to either of the - two preceding offices. - - I. The _pastoral office_ is a spiritual relation to the Christian - church, empowering men to preach the gospel, dispense the sacraments, - and concur in acts of governing church-members. Its divine institution - is evident. (1.) God furnishes and appoints _pastors_, _teachers_, - _bishops_ or _overseers_, in the church, 1 Cor. xii. 28. Eph. iv. 11. - Acts xx. 28. Rom. xii. 6-8. (2.) The qualifications of such officers - are _divinely_ prescribed, 1 Tim. iii. 1-8. v. 21, 22. Tit. i. 5-9. - (3.) Such characters are, by the Holy Ghost, ascribed to them, as - import authority and call to their word, as _pastors_, _teachers_, - _rulers_, _stewards_, _preachers_, _heralds_, _ambassadors_, - _bishops_, Eph. iv. 11. 1 Cor. xii. 28. 1 Tim. v. 17. 1 Cor. iv. 1, 2. - Luke xii. 42. Rom. x. 15. 2 Cor. v. 19, 20. Acts xx. 28. 1 Pet. v. 2, - 3. Rev. i. 20. 1 Thess. v. 12. Col. i. 7. Eph. vi. 21. Matt. ix. 38. - (4.) The manner of their entrance on their office, by the call of the - church and ordination of the presbytery, is divinely prescribed, Acts - i. 15-26. xiv. 23. 1 Tim. iv. 14. (5.) The work which belongs to this - office is divinely prescribed, 1 Pet. v. 2, 3. 1 Tim. iv. 14-16. Acts - vi. 2, 4. 2 Tim. iv. 2. ii. 25, 26. 2 Cor. xii. 15. 1 Cor. 9, 16, 17. - Ezek. xxxiv. 2, 4. Heb. xiii. 17. Acts xxvi. 17, 18. Matt. xxviii. 19, - 20. 1 Cor. xi. 23-26. 2 Tim. ii. 2. Cor. v. 4, 13. Tit. iii. 10. 2 - Cor. ii. 6, 7. (6.) People’s behaviour towards ministers is prescribed - by God, 1 Thess. v. 12, 13. 1 Tim. v. 17. Heb. xiii. 7, 17. Gal. vi. - 6. 1 Cor. ix. 7-19. 2 Thess. iii. 1. (7.) God has promised them - encouragement in, and a reward of their work, 2 Cor. iii. 3, 5. 6. - Rev. ii. 1. Matt. xxviii. 20. xvi. 19. John xx. 23. Matt. x. 40-42. - Luke x. 16. John xiii. 20. 2 Tim. iv. 7, 8. - - The office of the gospel-ministry is PERPETUAL, continuing till the - end of the world. (1.) God has provided nothing to supply its place: - Nor can any bestowal of the Holy Ghost exclude it, any more than it - did, in the apostolic age, Acts i.-xxi; xxvi. 17, 18. Heb. xi. 40. - (2.) The necessity of it is _perpetual_. Men are in every age ignorant - and corrupt; Satan active; heresy and error raging, or ready to spring - up; gospel-mysteries much unknown; the conversion of sinners, - edification of saints, and silencing of gainsayers, still necessary, 1 - Tim. iv. 1-3. 2 Tim. iii. 1-7. 2 Thess. ii. 3-12. Acts xxvi. 17, 18. - Eph. iv. 12-15. Tit. i. 11. (3.) The removal of the gospel-ministry is - represented as a heavy judgment, which it could not be, any more than - the abolishing the Jewish ceremonies, unless the perpetual continuance - of it were necessary, Rev. ii. 5. (4.) God has wonderfully preserved a - gospel-ministry amidst all the destructive rage and persecution of - heathens and antichristians, Rev. vi; xi; xii; xiv. (5.) The divine - ordinances, which are connected with a gospel-ministry, are appointed - to continue till the end of the world, Eph. iv. 11-13. Matt. xxviii. - 19, 20. 1 Cor. xi. 26. 1 Tim. vi. 14. - - It is requisite to a man’s being a minister of the gospel, that he be - divinely qualified with, (1.) _Proper abilities_ rendering him apt to - teach; which includes rational and experimental knowledge of divine - truths, and being able to explain and inculcate them in a manner - calculated to enlighten the minds, impress the consciences, and excite - the affections of his hearers, Eph. iv. 7-11. 1 Cor. ix. 7. iii. 8. - vi. 19, 20. 1 Tim. iii. 2. 1 Cor. xii. 8. Col. iv. 3, 4. 1 Cor. iv. - 19. ii. 2, 4, 6, 7, 13. 2 Cor. ii. 14. v. 11. iv. 2, 5. 2 Tim. ii. 15. - Isa. l. 4. xlix. 1, 2. lviii. 1. Mic. iii. 8. 1 Cor. xiv. 24, 25. Acts - xxiv. 25. (2.) A blameless, holy, and edifying conversation, 1 Tim. - iii. 1-8. 2 Tim. ii. 2, 21, 22. Tit. i. 5-9. (3.) Distinguished zeal - for advancing the glory of God in Christ, and tender compassion to the - souls of men, Rev. iii. 19. Psalm lxix. 9. cxix. 139. Gal. iv. 18, 19. - 2 Cor. xii. 14, 15. 1 Thess. ii. 8. 1 Pet. v. 2. Jude 22. - - All heads of families, teachers of youth, and even neighbours, ought, - in a private manner, to instruct those under their charge in the - truths of the gospel; but none, without being _regularly called_ to - it, however well qualified, ought to exercise any part of the - ministerial office. (1.) The scripture plainly distinguishes between - _gifts_ for, and a _mission_ to that office, John xx. 21, 23. Isa. vi. - 6, 7, 9. (2.) It most expressly declares a call absolutely necessary - to render one a public teacher, Rom. x. 15. Heb. v. 4, 6. Jer. xxiii. - 21, 32. (3.) The character of _preachers_, _heralds_, _ambassadors_, - _stewards_, _watchmen_, _angels_, _messengers_, &c. necessarily import - a divine call, 1 Cor. ix. 17. 2 Cor. v. 20. 1 Cor. iv. 1, 2. Heb. - xiii. 17. Rev. i. 20. (4.) Rules prescribed for the qualifications, - election, and ordination of gospel-ministers are declared binding - until the second coming of Christ, 1 Tim. iii. 1-8. v. 21, 22. vi. 13. - (5.) God severely punished Korah, Saul, Uzza, Uzziah, and the sons of - Sceva, for their intermedling with the work of the sacred office, Num. - xvi. 5-11, 32-38, 40. 1 Sam. xiii. 8-14. 1 Chron. xiii. 9, 10. 2 - Chron. xxvi. 16-18. Acts xix. 13-16. (6.) To rush into the ministerial - office, without a proper call, is inconsistent with a proper - impression of the awful nature of the work, 2 Cor. iii. 5, 6. ii. 16. - Ezek. iii. 17-21. xxxiii. 1-20. Rom. i. 1. Gal. i. 15, 16. John iii. - 27, 28. Heb. xiii. 17. v. 4, 5. and introduces wild disorder and - error, Gal. ii. 5. (7.) Christ’s manifold connexion with this - office,—in his being the author of it, Eph. iv. 11, 12. his suspending - much of the order and edification of his church on it, Acts xx. 28. 1 - Pet. v. 1-3. his including such power and authority in it, Matt. xvi. - 19. xviii. 18. his committing such an important trust to ministers, - Col. iv. 17. 1 Tim. vi. 20. his enjoining his people to honour and - obey them, 1 Tim v. 17. Heb. xiii. 7, 17. and his promising present - assistance in, and future gracious rewards to their faithful discharge - of their work,—manifest the necessity of a divine and regular call to - it, Matt. xxviii. 20. 1 Pet. v. 4. - - The call of an ordinary pastor to his work ought to be _two-fold_. - (1.) A _divine call_, which consists in God’s inwardly inclining his - heart to it in an humble manner, and by regular means; and which is - often attended by a train of providences shutting him up to it, - exclusive of any other. (2.) An _ecclesiastical call_, which consists - in the election of the Christian people to whom he is to minister, and - the ordination of the presbytery. That adult Christians have a right - from Christ to choose their own pastors, is evident: (1.) The church - being a voluntary society, none imposed upon her members by men, can - be related to them as their pastor. (2.) None can so well judge what - gifts are best suited to their spiritual edification as Christians - themselves. (3.) If men may choose their servants or physicians, why - hinder Christians from choosing the servants and subordinate - physicians of their souls? (4.) The scripture allows the election of - pastors in ordinary cases to adult Christians, and to none else, Acts - i. 15-26. vi. 1-6. xiv. 23. (5.) Christ requires his people to _try_ - the spirits, which supposes their ability to do so, and their power to - choose such only as they find most proper to edify their souls, and to - refuse others, 1 John iv. 1. (6.) The introduction of ministers into - their office by _Patronage_, of whatever form, has its origin from - _Popery_; tends to establish a tyranny over men’s consciences, whom - Christ has made free;—to fill pulpits with naughty, impious, and - indolent clergymen;—encourages simony, sacrilege, and perjury;—and - effectually gives Christ the lie, modelling his kingdom after the form - of those of this world, Ezek. xxxiv. 2-4. Isa. lvi. 9-12. John xviii. - 36.—The ordination of candidates chosen for the ministerial office is - not the work of the people, but of the presbytery, 1 Tim. i. 14. 2 - Tim. i. 6. ii. 2. Acts xiii. 1-3. xiv. 23. 1 Tim. v. 21, 22. - - The work of pastors, when ordained, is, (1.) With much inward - compassion and zeal for the welfare of their hearers’ souls, to feed - them with the truths of Christ, according to their different - necessities, both publicly and privately, whether in the form of - sermons, lectures, catechising, or exhortation, when sick, _&c._ 1 - Pet. v. 3. 2 Cor. v. 11. 1 Cor. ix. 16. Phil. i. 17, 24, 25. 1 Tim. - vi. 20. iii. 15. iv. 15, 16. 2 Tim. iv. 2. Gal. vi. 6. Heb. v. 11, 13. - 1 Cor. iii. 1. Acts xx. 20, 21, 27, 28, 31, 35. xxvi. 17, 18. Ezek. - xxxiv. 1-16. iii. 17-21. xxxiii. 1-20. Col. i. 28, 29. Isa. xl. 11. l. - 4. 1 Thess. ii. 2-12. v. 12. James v. 14. 2 Cor. xi. 28, 29. (2.) To - administer the sacraments, in a proper manner, to proper persons, - Matt. xxviii. 19, 20. vii. 6. 1 Cor. xi. 23-29. (3.) To rule over - their people with impartiality, zeal, meekness, and prudence, - censuring offenders, and absolving penitents, Heb. xiii. 17. 1 Tim. v. - 20, 21. i. 20. Tit. iii. 10, 11. Rev. ii. 2, 14, 20. 1 Cor. v. 4, 5. 2 - Cor. ii. 6, 7. (4.) To care and provide for the poor, Gal. ii. 9, 10. - 1 Tim. vi. 17, 18. 2 Cor. viii; ix. (5.) To give themselves habitually - to _effectual fervent prayer_ for the church of Christ in general, and - especially for those of their particular charge, Acts vi. 2, 4. Eph. - iii. 14-19. i. 15-20. Gal. iv. 19. Col. iv. 12. (6.) To exemplify - their doctrines and exhortations, in an eminently meek, humble, holy, - and edifying conversation, 1 Thess. i. 10. 1 Tim. iv. 7, 8, 12, 16. - vi. 11, 12. 2 Tim. ii. 1, 15, 16, 21, 22, 23. iii. 14. Tit. i. 7-9. - ii. 7, 8. Matt. v. 16-48. - - II. It is plain from scripture-declarations, that Christ has appointed - _rulers_ in his church that are _not appointed to preach_ the gospel, - Rom. xii. 7, 8. Heb. xiii. 7, 17. Different gifts qualify men for - teaching and for ruling, Eph. iv. 7. Such rulers are necessary for the - assistance of pastors, Gal. ii. 9, 10. Acts vi. 2-4. Exod. xviii. - 17-23.—The complete form of every Christian congregation requires - several elders, Acts xx. 17-38. xiv. 23. Christian churches have - courts similar to those Jewish ones, which had the power of - excommunication; and which consisted of _elders_ ruling as - representatives of the congregation, Matt. xviii. 15-17. Num. xxxv. - 24. Deut. xix. 12. Josh. xx. 4, 6. Exod. xii. 3, 21. by comparing of - which texts we find that _congregation_ denotes _rulers_ of it. The - SEVENTY use the very word ECCLESIA which is translated _church_ in - Matt. xviii. 17.—But the divine appointment of _ruling elders_ is - still more evident, (1.) From Rom. xii. 5-8. where we find in the _one - body_ of the gospel-church PROPHESYING, which includes _teaching_ and - _exhortation_, which may correspond with teachers and pastors, Eph. - iv. 11. and MINISTRY, answerable to the deacon that _gives_ out the - church’s charity, and _shews mercy_ in visiting the sick and - imprisoned,—and to the elder _that rules_ with diligence. Here - _different gifts_, given to profit withal, infer different offices, - Eph. iv. 7-11. 1 Cor. xii. 7, 8. Here is one that _rules_, - characterized by different gifts and different work. (2.) From 1 Cor. - xii. 28. where we find GOVERNMENTS, that is, _governors_, even as - MIRACLES denote workers of miracles,—set by God _in the_ Christian - _church_. While they are represented as different from HELPS or - deacons, Acts vi. 1-6. their designation of _governments_ marks that - their office is chiefly, if not solely, executed in _ruling_. It much - more properly denotes them _rulers_ of church-members, than mere - managers of church-money.—It is further observable, that God has set - SOME, not ALL, _governments_ or _governors_ in the church. (3.) From a - Tim. v. 17. where some _elders_ are represented as worthy of double - honour, though they do no more than _rule well_, while others are - represented as more worthy of double honour, because they not only - _rule well_, but also _labour in word and doctrine_.—All which elders - belong to the church, Comp. chap. i. 19. iv. 14. iii. 15.—KOPIONTES, - _labouring_, doth not denote uncommon diligence, but the common duty - of all gospel-ministers, 1 Cor. iii. 8. 1 Thess. v. 12. John iv. - 38.—MALISTA, _especially_,—always in the New Testament distinguishes - persons or things of the same general class, one from another, Acts - xx. 38. xxiii. 26. xxvi. 3. Gal. vi. 10. Phil. iv. 22. 1 Tim. iv. 10. - v. 8. 2 Tim. iv. 13. Tit. i. 10. Philem. 16. 2 Pet. ii. 10. Not only - do most of the chief Fathers in the Christian church declare for - _ruling elders_; but even Papists and Episcopalians, who inveigh - against them, have a shadow of them, in their chancellors, officials, - commissaries, wardens: and bishops having _no care of souls_, are _lay - elders_, properly so called.—Independents also manage most of their - congregational affairs by a few of their number. - - The necessary qualifications of ruling elders are, (1.) True piety, 1 - Tim. iv. 12. 2 Tim. ii. 21, 22. (2.) Capacity for judging causes, 1 - Chron. xii. 32. Deut. i. 13. 1 Kings iii. 5-15. Isa. xi. 2-5. Numb. - xi. 16, 17. (3.) Wisdom, prudence, and uprightness of conduct, - connected with a good report from others, 1 Tim. iii. 1-8. Psalm ci. - 2-8.—Their ordination ought to be transacted in much the same manner - as that of _teaching elders_ or pastors.—Their duty in general is to - _rule well_; particularly, (1.) In judging the agreeableness of - doctrines to the word of God,—judicially declaring what seems good to - the Holy Ghost and to them, in controverted points of principle or - practice, Acts xv. 28, 29. xvi. 4. Rev. ii. 2. Acts xx. 17-31. (2.) In - admitting persons to church-fellowship on proper qualifications, Matt. - xvi. 19. (3.) in directing or encouraging church-members to observe - Christ’s laws, for the honour of God and their own mutual edification, - Heb. xiii. 7, 17. (4.) In taking care, that all the ordinances of the - gospel be duly preserved in their purity and perfection, Song i. 7, 8. - (5.) In carefully watching over the moral behaviour of - church-members,—instructing, admonishing, exhorting, comforting, or - rebuking them, as they find cause, Heb. xiii. 17. (6.) In visiting the - sick in body, or distressed in mind, Jam. v. 14. (7.) In making - provision for the poor, or other expences necessary for promoting the - _spiritual welfare_ of the congregation, Acts xi. 27-30. (8.) In - judging the case of offenders and penitents, in order to censure the - former, and absolve the latter, Matt. xviii. 15-18. xvi. 19. (9.) In - regulating diets of fasting, thanksgiving, the Lord’s supper, _&c._ 1 - Cor. xiv 26, 40. - - III. The divine appointment of DEACONS in the Christian church, is - beyond dispute, Acts vi. 1-6. 1 Tim. iii. 8-11. Rom. xii. 8. 1 Cor. - xii. 38. Phil. i. 1.—They ought to be men of _honest report, full of - the Holy Ghost_, and _of wisdom_, 1 Tim. iii. 8-10. Acts vi. 3.—Their - election and ordination ought not, in its manner, to differ from that - of elders, Acts vi. 1-6.—Their work is to manage the temporal affairs - of the congregation relative to the table of the poor, the table of - ministers, and the table of the Lord, Acts vi. 2. 1 Cor. xii. 28. No - other work is annexed to their office in scripture. Hence though some - of the first _seven deacons_, becoming evangelists, might preach and - administer sacraments, yet none, _as deacons_, have any right to do - so. - - There is no hint in scripture, that the offices of RULING ELDER and - DEACON were designed to be _temporary_. Both of them were appointed on - moral grounds and necessities respecting every church and period. The - rules concerning them both are to be observed till the end of the - world, 1 Tim. vi. 13, 14. No congregation can therefore answer to - Jesus Christ, for _dropping_ of deacons, any more than for the - _dropping_ of ruling elders. - - BROWN’S SYSTEM. - -END OF THE SECOND VOLUME. - - - - - ● Transcriber’s Notes: - ○ Missing or obscured punctuation was silently corrected. - ○ The author’s archaic punctuation and spellings have been retained. - ○ Inconsistent spelling and hyphenation were made consistent only - when a predominant form was found in this book. - ○ Text that was in italics is enclosed by underscores (_italics_). - ○ Footnotes have been moved to follow the chapters in which they are - referenced. - - - - - -End of Project Gutenberg's A Body of Divinity, Vol. 2 of 4, by Thomas Ridgley - -*** END OF THIS PROJECT GUTENBERG EBOOK A BODY OF DIVINITY, VOL. 2 OF 4 *** - -***** This file should be named 62149-0.txt or 62149-0.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/6/2/1/4/62149/ - -Produced by Richard Hulse, David King, and the Online -Distributed Proofreading Team at http://www.pgdp.net. 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