LIBRARY
. rJUNCETON,N.J.
No. Casc,^___
No. >S^M/",_2ecti®n
No. Book, j^
"Not
■iH-tlrJ iL i i ii rm i j i I . mj ^ . e » l _ i
The John M. Krebs Donation.
n&m
/
f^^ c..^^' ^
:i
A
BODY OF divinity:
•WHEREIH THE
DOCTRINES
OF THE
CHRISTIAN RELIGION
ARE EXPLAINED AND DEFENDED
BEINO THE
SUBSTAJK'CE OF SEVERAL LECTURER
i
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. IL
FIRST AMBRTCAJ, FROM THE THIRD EURdPIAW SDWIOBT
PHILADELPHIA:
miKTKD BT AND FOR WIXT-IAM: W. WOODWARD, CORITSB OF CHESNUT ASD SeUTH
asCOITD STREETS.
1815.
THE CONTENTS
OF THE SECOND VOLUME.
Quest. XIV, XV. Of the work of Creation.
CREATION, th€ 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 i4f
Performed in six days 16
Each day^s rvork 19
Of instantaneous production 1 7
The condition and season of the year in jvhich things were
created 24*
Antiquity of nations vainly boasted of 10
Quest. XVI. Of Angels.
Of their existence 26
Nature and properties 2a
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
OfGod^s image in man 44
No men before Adam 37
Quest. XVIII. Of Providence.
Providence governs all creatures 4,7
And all their actions ibid
His concern for rnan 51
How conversant about evil actions 52
Sin over-ruled for God^s glory, and his peopled- good 52
Other things over -ruled by providence 59
iv THE CONTENTS,
Objections against providence answered 60
Unequal distributions of providence vindicated 61
Quest. XIX. Of God's providence towards the angels.
How it zvas 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
inaocency.
Of Paradise 70
Man^s secular employment and food therein 72
His dominion over the creatures 74
His spiritual conceriis were under the direction of provi-
dence 75
Sabbath instituted and the coveJiant established ^6
Representation^ in a note 77
Difference between a lazu and a covenant 78
Adam xvas 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 xvere endued with freedom of will 93
Were left thereunto 94
How they were tempted 96
Satan^s subtzlty 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 head^'hip vindicated 114 .
Quest. XXIII, XXIV, XXV, XXVI. Of Sin.
Original sin 1 1 g
Actual transgressions proceed from it 120
Conveyed by natural generation 1.32
THE CONTENTS. t
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 souPs traductioJi 128
Not from imitation ibid
Necessarily ensues on the privation of original righteous-
ness 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
Staves to Satan 144
Sin exists in the intentions, in a note 145
Quest. XXVIII, XXIX. Of the punishment of sm
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 1 52
Of strong delusions 147
A reprobate sense 152
Vile affections 153
Horror of conscience. When judicial 154
Punishment of sin in outward things \55
In the tvorld to come 158
This xvill 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 ofinnocency 165
Quest. XXXI. The covenant of grace made with
Christ, and, in him, with the elect.
Covenant, scriptural sense of the xuord 168
Between the Father and Son, explained 1 71
And proved i'^^
vi THE CONTENTS.
Of redt'inptiGU diat'inguished by some from the covena»it of
grace 1 78
God'^s covenant differs from human 170
Hoxv he covenants rv'ith man 181
Hoxv man covenants xvith him 183
Quest. XXXII. Of the grace manifested in the se-
cond covenant.
Conditions of a covenant^ how understood 190
Faith is a dutij^ in a note \ 193
Meritorious performed by Christ 195
Conditional promises uncertain 191
Interest in Christy 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 thein 205
Nozv 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 21 T
Two distinct ?2atures in Christy but not tiuo Persons 222
His human nature was united to his Person 220
It shall coniimie so for ever 234
How formed like ours. How no^ 227
It -was formed of the Virgin 229
His body ivas truly human 224
His soul distinct from his deity 226
He was expected by the Jev/s 231
Born in the fulntss of timr 033
Wh.at meant therchj -23.1
THE CONTENTS. vii
Quest. XXXVIII, XXXIX, XL. Of the necessity of
the Mediator's having two natures.
IVhy he should be God 235
Why man 238
Why both God and 7nan 242
Quest. XLI, XLII. Of the Mediator's name and
offices.
Why he was called Jesus 244
Why he tuas called Christ 245
His offices distinguished^ but not divided 252
He was set apart and authorized to execute them 248
He xvas jitly qiialijied for them 249
Quest. XLIII. Of Christ's prophetical office.
He reveals the xvill of God 253
He xvas qualified for it 254
He does it in various ages 257
To whom and hoxu he does it 255
Quest. XLIV. Of Christ's priestly office.
Priesthood of Christ and Aaron compared 280
Typifed by Melchisedek 264
Various opinions xvho Melchisedek xuas 265
Proved that he was Christ (quaere tamen) 267
Objections answered 270
Satisfaction demanded for sin^ of xvhat 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 xvithout price 286
Death of Christ a ransom 290
Confirmation of his doctrine riot its principal end 293
Christ died in our stead 290
Objections answered ibid
Modern opinions on the atonement^ in a note, 276 to 280, aiid
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-
viii THE CONTENTS.
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 glonj 328
Universal redemption^
its consequences 326
Arguments for it considered 327
Texts urged for it explained 343
How the word AU, o'c. is to be explained 341
Special Redemption,,
consistent xvith the covenajit of grace 529
and zvith preaching the gospel 331
It advances grace 7nore 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 sujficient for ally 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 S57
Their behaviour and conficts ' 358
How Christ deals with them 361
As respecting his enemies 362
He governed the church before and since his incarnation 364
This ojfice executed by him in glory 365
Of the Millennium.
Various oHnions about it 366
Some have gross ld.t2is of it 370
What shall precede or attend it 368
Gospel shall then be more spread Z7o
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
^Vhy Christ shall not reign visibly in his human nature 379
Temple-service not to be revived 381
Gospel'Ordi?iances shall be continued 382
THE CONTENTS. ix
First resurrection ; how understood by some. 38^^
Its literal sense debated 384
General conjlagration 387
Nexv heaveJis and new earth 38.8
Resurrection of the church sometimes taken mysticalhj 389
1000 years how understood by some 391
These not yet begun ibid
Mediatorial kingdom of Christ eternal 392
1 Cor. XV. ver. 24, 35, 28. explained 393
Quest. XL VI; XL VII, XLVIIL Of Christ's Humi-
liation.
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 iiidignities 402
Temptations endured by him 404
General remarks on them 406
The time and place thereof 405
His first temptation 41 D
His second temptation 412
Its matter explained 416
His third temptation 41^
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
Torsaken 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
^ THE CONTENTS*
How the Papists understand it 441
1 Pet. iii. 18. explained^ in a note 442
Quest. LI^LII. Of Christ's Resurrection and ExaU
tation.
Resurrection of Christ proved 444
By credible -witnesses 448
They were tnen 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 hi the grave 455
Socinians' account of Chrisfs resurrection 457
Christ"* s orun and his peoples'* concern in his resurrection 458
Que St. LIII, LIV. Of Christ's Ascension.
It was real and visible 464
Its necessity and design 468
Its distance from the time of his resurrectio7i 461
How this interval was employed 463"
Matter of his conversation with his disciplesh 464
Remarks on what preceded it 460
He ascended from mount Olivet 467
Chrises sitti?ig at the right hand of God 47i
Quest. LV. Of Christ's Intercession*
Necessity of it 473
His fitness for it 474
Manner of it 477
How it differs from our pr dyers 476
What procured by it 479
Hoxv to be improved ibid
Quest. LVI. Of Christ's coming to judge the world.
The tiiue of his appearance 481
The glory that shall attend it 482
Quest. LVir, LVIII, LIX. Of the benefits of re-
demption, and the application thereof.
Benefits procured by Christ 486
These applied by the Holy Ghost 487
'To all for w^iom they were purchased (vide 349) 488
THE CONTENTS. xi
^UEST. LX. Of the disadvantages of those who never
hear the gospel.
State of the Heathen considered 491
No salvation without the gospel — tamen quaere 492
Nor without faith in Christ — tamen qu«re ibid
Deists ; falseness of their hope set forth 49^
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
Qdest. LXI, LXII, LXIII, LXIV. Of the Church,
visible and invisible.
Church, the word how iised^ (515 in a note) 510
Places of worship so termed 511
Their first erection Sl2
Its distinction into visible and invisible 516
Invisible church described 519
This farther explained and defended 520
Visible church described 521
In xvhat respects it is one 522
In what respects it is not one ibid
Its concern for the children of its members 526
Jewish churchy its establishment ibid
Its government 527
'How they promoted religion in their synagogues 529
Their Proseuchse, or places appointed for prayer 530
A particidar 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 545
Its power of admission 541
The reformed churches differ about this ibid
Terms of communion fxed by Christ ibid
Tts power of exclusion 344*
Causes of exclusion 545
The way of proceeding therein 547
IVith xvhat temper this should be done 549
What meant by being delivered to Satan 550
and for xvhat end 551
The frst preaching and success of the gospel 532
Conduct of the Apostles in plantintr gospel-churche-x 5?i4
Xll
THE CONTENTS.
Church-communion proved
from the law of nature 538
from scripture ibid
Governvient of churches by their offcers 552
jiiro^lcxcifETriTKOTroc, djuMvot, in a note, 7bzd
The office of a Pastor y Bishops or Elder 555
Bishops and Elders the same 556
yero7?i's account of the increase of the power of Bishops^ m
a note 555
Pastors chosen by the church 561
^uporovidt in a note 563
/low to be set apart ibid
Hozv their office to be discharged 565
Whether a Teacher he 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 S7i
Privileges of the visible church 572
It is U7ider 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
DOCTRINES
OF THE
CHRISTIAN RELIGION
EXPLAINED AND DEFENDED.
THE WORK OF CREATION.
Quest. XIV. Hoxv 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 ^e work of creation P
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 standi 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 at-
tain, to wit, the advancement of his own glory ; and therefore,
if he should not execute his decrees, he would lose that reve-
nue of glory, which he designed to bring to himself thereby,
which it cannot be supposed that he %vould do ; and according-
ly we are to consider his power as exerted, in order to the ac-
complishment of his purpose. This is said to have been done
either in the first production of all things, which is called. The
7vork of creation^ or in his upholding and governing all things.
Vol. 11. B
6 THE WORK or CREATION.
which is his promdcnce ; both which are to be particularly con-
sidered. And,
I. We are to speak concerning the work of creation, and so
to enquire what we are to understand by creation^ and to con*
sider 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, namel)-, 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 applica-r
tion thereof to the things made, or some circumstances attend-
ing this action, that determine the sense of it. The Hebrew
and Greek words *, by which it is expressed, are sometimes
used to signify the natural production of things : Thus it is said,
in Psal. cii. 1 8. The people that shall he created^ speaking of the
generation to come, shall praise the Lord ; and elsewhere, in
Ezek. xxi. 30. says God, I xv'ill judge thee in the place -where
thou xvast created^ that is, where thou wast born, in the land of
thy nativity. And sometimes it is applied to signify the dis-
pensations of providence, which, though they are the wonder-
ful 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.. J form the lights and create darkness ; which metaphori-
cal expressions are explained in the following words, I make
peace^ and create ev'iL
And, on the other hand, sometimes God's creating is express-
ed by his making all things ; which word, in its common accep-
tation, is taken for the natural production of things ; though, in
this instance, it is used for the production of things which are
supematjaral ; 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 rnade^ 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
wc are entering upon. It is the production of all things out of
nothing, by his almighty word ; and this is generally called im-
* K*^^, TW^ Kli^uv, TToiiiv, yivi^ct.r
THE WORK OF CREATION..
mediate creation, which was the first display of divine powers
a work with which time began ; so we are to understand those
words, In the beginning' God created the heaven and the earthy
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 medi-
ate creation, as in the account we have of it in the first chap-
ter 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 fmite wisdom, or power, could have done. The
work was supernatural, and so differs from tlie natural produc-
tion of things by creatures, inasmuch as they can produce no°
thing, but out of other things, that have in themselves a tenden-
cy, 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 de-
signed 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 him-
self in scripture : thus he is called, by way of eminence, The
Creator of the ends of the earthy Isa. xl. 28. and he speaks, con-
ceniing himself, with an unparalleled magnificence of expres-
sion, I have made the earthy and created man upon it ; /, even mij
hands^ have stretched out the heavens^ and all their host have I
commanded^ Isa. xlv. 12. and he is said to have done this, ex-
clusively of all others : thus he says, / am the Lord^ that maketk
all things^ that stretcheth forth the heavens alone^ that spreadeth
abroad the earth by myself Isa. xliv. 24. And, indeed, it can-
not be otherwise, since it is a work of infinite power, and there-
fore too great for any finite being, who can act no otherwise,
but in proportion to the circumscribed limits of its own powers
and being, at best, but a natural agent, it cannot produce any
thing supernatural. From whence it may be inferred, that np
creature was an instrument made use of, by God, in the pro»
duction of all things ; or that infinite power could not be exert-
ed 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
B THE WORK Of CREATIOl?.
^•^e assert against some of the heathen philosophers, who have,
in their writings, defended the eternity of the world *, 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 ap°
plicable 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 here-
sy f ; 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 there-
in, 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
ivorld^ and not after Christ., Col. ii. 8. and thty, who have de-
fended 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 al-
mighty 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 con-
stant 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 Avhich 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
* Ofthi9 opinion luas .Aristotle, and his follo-ivers ; though he ncknovtledffes, that it
tons contrarif to tlie senti?nents of all the philosophers that ivere before him, Vid.Arist.
dc Calo, Lib. I. cap. 2. ivho, speaking concerning the creation of the ivorld, says^
-yv/ofxtvov fxw nv UTTu-vrti tnui <pA(riv.
■(■ TerluU. adv. Hermog. cap. 8. Ilcercticornm Patriarchs Philosophi ; -which was
30 memorable a passage, that it ^uas quoted, upon the oame occasion, by Jerom, a?:d
others of the fatfiers.
THE WORK OF CREATIONT* 9
to scripture, yet some of them have very much confounded and
puzzled the minds of men with their metaphysical subtihies
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 *,
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 con-
trary 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 dura-
tion 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 v/e may infer, the vanity, and bold presump-
tion, of measuring the power of God by the line of the crea-
ture ; 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 agree-
able to the highest reason, and the divine perfections. To sup-
pose, that a creature existed from eternity, implies a contra*
diction ; for to be a creature, is to be produced by the power
of a creator, who is God, and this is inconsistent with its ex-
* This -was maintaitied by .^gicinas, Dttrandtis, Cajctan^ and cthtrf / thoiirh at-
posed % JJ'je^^r Ma^nv,:;^ J^^^a'^enfK'"?^ C^c^
to THE WORK OF CREATION.
isting 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 thenee, 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 du-
ration 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 na-
tural ideas, which we have of the divine perfections, and con-
tains such absurdities, as have not the least colour of reason to
support them.
But it more evidently appears, from scripture, that the v/orld
was made in the beginning of time, and therefore did not exist
from eternity; since therein we read, that i?i the beginning God
created the heaven and the earthy Gen. i. 1. and elsewhere, Thou^
Lordyin the beginnings hast laid the foundation of the earthy 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 be-
ginning, 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 vindi-
cate the account we have in scripture, concerning the world's hav-
ing 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 fol-
low the LXX translation of the Old Testament, in their chro-
nological 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 ^^ who,
* Thus .9vgnstin, apeaking concernmg the years from the time of the creation t»
his time, reckons thtm to be not full, that is, almost six thousand years ; -u'liereas in
reality, it ivas but about four tho2isandfour hzmdred, herein bcins^ imposed on b^ thi};
translation. Vid. Aug. de Civ. Dei. Lib. XII Cap. 10.
THE WORK OF CREATION. 11
fhrough their unacqualntedness with the Hebrew language, ex-
cepting Jerom and Origen, hardly used any but this trans-
lation *,
But this we shall pass over, and proceed to consider the ac-
count that some give of the autiquity 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 al-
together 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 f.
And the Chaldeans exceed them in theaccounts 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 ^ {a). And inasmuch as they are confu-
ted, and exposed by many of the heathen themselves, as ridicu-
lous and absurd boasts, rather than authentic accoiuits, no one
* Every one, that observes the Ixx. translation in their chronological account of
the lives of the patriarchs, from Adam to Abraham, in Gen. chap. v. compared vitk
chap. ici. -will find, that there are so many years added therein to the accovnt of the
lives of several there mentioned, as -will make the sum total, from the creaiir;n of the
•world to t/ie call of Abraham, to be betiveen fourteen and fifteen hundred years more
than the account -which ive have thereof in the Hebrew text ,- ivldch I rather choose to
call a mistake, in that translation, than to attempt to defend it ; though some, toho
have paid too great a deference to it, have thought that the Hebreio text ivas cor-
rupted, after ozir Saviour's time, by the Je~^os by leaving out those years tvhich the Ixx.
have added, designing hereby to make the world heUer^e that the J^Iessiuh tvas not
to come so soon as fie did, by fourteen orffteen hundred years ; and that therefore the
Hebrew text, in those places, is to be collected 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.
, -j- Vid. Pomp, Mel. Lib. I. Cap. 9. -who speaks of the annals of the kings of Egypt,
as containing above thirteen thousa7id years ; and others extend the antiquity of that
nation many thousand years more. Vid. Diod. Sicul. Biblioth. Lib. I.
i Vid. Cicero de Divinat. Lib. I. ivho 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 beala, passes this
just ceiisure upon them. Quia se posse argui non putabant, liberum sibi credide-
I'unt 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 mooii;
and so a year, according to them, ivas no more than a month, -which he supposes Vir-
gil -was apprised of , -when he calls the common solar year, An7ius Jilagnus, as compa*
red -with those short ones that ivere measured by the moiithly revolution of the moon :
but this will not bring the Egyptiaiis and Chaldean accounts to a just number of years,
but some of them would, notwithstandiiig, exceed the time that the world has stood.
As for the Chinese, they have no authentic histories that give any account of this
iiiatter ; 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 deservuig any credit in the
world.
faj The reader will be highly gratified by a treatise of Dr. Hugh Williamson
91% cliriate, wherein he examines this subject.
$2 THE WORK OF CREATION.
who has the least degree of modesty, can oppose them to the ac-
count we have, in scripture, of the time that the world has conti-
nued, 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 ^at 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 be-
fore 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 i^ 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 Assy™
rian, or Babylonian, till Cyrus's time, and no writers pretend
that there was any before it : and, according to the scripture
account hereof, it v/as erected above seventeen hundred years
after the creation of the world ; whereas, if the world had been
50 old, as some pretend it is, or had exceeded the scripture ac-
count of the age and duration thereof, we should certainly
have had some relation of the civil affairs of kingdoms and na-
tions, 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 ob-
served, ungrounded and fabulous.
As to what respects the inventors of things, which are ne-
cessary 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 hus-
bandry, and in the management of cattle, and of the first i;2-
sfriictor of every artificer in brass and iro?i, 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 inven-
tor of music, who is called, The father of all such as handle the
harp and organ^ which was in that space of time, which inter-
vened iK'tween the creation and the deluge ; and, after this we
read of the first plantation of vineyards, and the farther improve-
ment thereof by making wine, by Noah, Gen. ix. 20, 21. which
the world seems to have known nothing of before. And it is
inore than probable, that the art of navigation was not known,
till Noah, by divine direction, framed the ark, which gave the
THE WORK or CREATIONi 13
first hint to this useful invention ; and this art was not, for ma-
ny ages, so much improved, as it is in our day. The mariner's
needle, and the variation of the compass, or the method of sail-
ing by observation of the heavenly bodies, seem to have been
altogether unknov/n by those mariners, in whose ship the apos-
tle 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 necessa-
ry 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 there-
fore it is no wonder, when historians give some dark hints of
things done before this, being unacquainted with scripture-his-
tory, that they are at a loss, and pretend not to give an account
of things done before the deluge *. 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 pos-
terity, by those who assert it ? Therefore there can be no
ground to conclude, that the world has stood longer than the
scripture account thereof f. We pass by the invention of the
art of printing, which has nqjt been known in the world above
three hundred years ; and tSie many improvements that have
been made in philosophy, mathematicks, medicine, anatomy,
chymistry, and mcchanicks, in the last age ; and can we sup-
pose that there are so many thousand ages passed without any
of these improvements ? And to this we may add the origin
* The commo7i distribution of time ^ into that ivMch is aJ'uhov, before the food, and
fjivQuov, after it, till they computed by the Olympiads; and afterwards that -which
they calltsopiKiv the only account to be depended upon, makes this matter farther evi-
dent.
f See this argument farther improved, by those roho have insisted on the first in"
ventors of things ; as Polydor. Virgil, de Rerum inventoribus ; and Plin. Secund.
Hist. Mundi. Lib. VII. cap. 56.— 60. and Clem. Alex. Strom. Lib. L 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 beginnings and what he says
is so :nuch to our present argument, thai J cannot but mention it. Vid. Li^cret de
Rer. Nat. Lib. V.
Pr<^era si nulla fuit geiiitalis origo
Terrarum lif Cceli, semperq ; ceterna fuere ;
Cur supra bellum Thebanum, & funera TrojXy
JVon alias alii quoque res cecinere Poetae ?
Quo tot facta virum toties cecidere ? neqtce usquam
^^ternis famx monimentiti insita forent ?
Veriim, ut opinor, habet novitatem Summa, receyisq ; .
JVatura est Mundi, neque pridem exordia ceplt.
Quare etiam quxdani nunc artes expoliuntn ■
JVtinc etiam augescunt ; nunc addita mwig:-'; sunt,
Jlfulta : modo organici melicos peperere sunores.
Denique JVatura hxc rerum, ratioque rete-^ta est
JViiper.
Vol. 11. c
.(4 J hi: work of c&lation.
of idolatry, in them who worshipped men, whom they calied
gods, namely, such as had been useful while they lived among
those that worshipped the m, or had been of great note, or pow-
er, 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 after-
wards 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 there-
of ; and nothing can be inferred from a mere possibility of
things, which no one, who has the least degTee af 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, no-
thing can be reasonably objected against the account we have
in scripture, of the creation of the world at first, and of its hav-
ing continued that number of years, and no longer, which we
believe it to have done, from those sacred writings, which con-
tain the only authentic records thereof, and have sufficient au-
thority 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
zvere the heavens made ; and all the host of them by the breath
cf his 7noiith, 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 an-
swer *, whereby the divinity of Christ was proved ; yet here
we speak of creation, as an effect of that power, which is a per-
fection 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 ; accordinglv it is said.
* ^se Vol. L.Pfrjes 220, 221
THE WORK OF CREATION. 15
He fypake and it xvas done ; he commanded^ and it stood fusty
Psal. xxxiii. 9. As nothing could resist his will, or hinder his
purpose from taking- eff:ict, so all things were equally possible to
him. In this respect, creation differs from the natural produc-
tion of things, which, though they be the effects of power, yet
nothing is produced by a powerful word, or, as it were, com^
manded into being, but that v/hich 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 na-
tural necessity to do this, or would have been less happy and
glorious in himself, than he v/as 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 agree-
able to the scope and design of scripture in general, which puts
us upon giving him the glory due to his name, as being indu-
ced hereunto by all thq 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 * 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 f 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 appro-
*' bation of his dispensations ;" which, as it respects his essen-
tial glory, is an undoubted truth j 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 glo
O J ^ ■ -7 —
See Ray's TViodom of God i7i the Creation^ pa(j-c 18?
W'7«7% on EkQtmu pa^re 92, 93.
J6 TH£ WORK OF CREATION.
ry, in a verj^ unbecoming manner, when he says ; " That God,
'' being infinitely perfect, must be infinitely happy within him-
** self, and 30 can design no self-end without hiniself ,* there-
*' fore 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 applaud-
'•' ed, 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, ap-
'* prove or disapprove of his proceedings ; and we think too.
^* meanly of, and detract from his great Majesty, if we con-
*' ceive he can be delighted with our applause, or aim at re-
** putation 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-
tvith 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 ren-
der himself the object of desire and delight, that religious wor-
ship 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
xvay for all others, which are, or shall be performed by him in
/.ime, or throughout the ages of eternity.
V. We are now to consider the space of time, in which God
i:reated 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 ac-
count we have, in Gen, i. of the order in which things were
brought to perfection, or the work of each day. Here we can-
not 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 distin-
guishes 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
Jiome ^.^ient writers 3 and whereas it seems dir^tly to cpn-
THE WORK OF CREATION. 17
tradict that account which is given thereof by Moses, they sup-
pose 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
v/ork of creation, but to the literal sense of the text ; for it is
said to be created in the beginnings 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 de-
nied it ; but to assert that he did so, we cannot but think an
ill-grounded sense of a plain part of scripture. That which in-
duces 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 expres-
sions, by which the work of creation is represented ; as in the
scripture before-mentioned in which it is said, God spake^ and
it xvas done ; that which was produced by a word's speaking, is
performed in an instant. And they suppose, that this is agree-
able to the account which we have of that chiuige which shall
pass on the bodies of those who shall be found alive at the last
day, that it shall be in a vioment^ in the tzvinkling 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 scrip-
ture must be understood in an allegorical sense.
There is therefore another account given of this matter, by
some divines, of very considerable v/orth and judgment,*'
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 there-
of, 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 lights and there xvas 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
ether days, where the works were various, there were distinct
♦ ^er Tv.ttqU Efenct. Tom. I. .Loc. 5. Qiieet. 5,
iJ> THE WORK or CREATION.
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 produc-
tion 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 goody
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 foun«
dation 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 w^ell as temper who reckon this among the num-
ber 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 ;* and, indeed, I can-
not see that the reasons assigned, which induce persons to ad=
here 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 mo-
ment, 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 crea-
tures, 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 com-
mon 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 v/ere, a continued creation, is no less an
instiince of divine and supernatural power, than his producing
them at first: but this is not performed in an instant; ncverr
'* V'ul Wit3ii in Svmbol Exercii. 8. ^ 65.
THE WOP.K or GREAT iOM. 19
theless, it is said to be done, as the apostle speaks, in H*^b. i,
3. By the xvord of his power. Besides, there are some parts of
the creation, which, from the nature of the thing, could hai diy
be produced in an instant, particularly those v/orks which '-v ere
performed by motion, which cannot be instantaneous ; as die
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 hrst parents, could not be
otherwise created, than in an instant, inasmuch as they are im-
material, 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 proper-
ly 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 cut 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 respec-
tive form. As an artificer may be said to frame a machine,
which, by its motion, will produce other things, which he de-
signed 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.* And the first thing that was produced,
which was a farther part of the six days work, was light ; con-
cerning this, many have advanced their own ill-grounded con-
* This is the main thing that is advanced by Des Cartes, in his philosophy, ivhich
formerly obtained more in the -world than it does at present ,- though there are several
divijies in the .Netherlands, ivhn still adhere to, and defend that hypothesis. This -was
thought a suffici€7it expedient to fence against the absurdities of Epicunts, a?id his-
follo-wers, ivho suppose that things attairied their respective forms by the fortuitous
concoxirse of atoms ; nevertheless, it is derogatory to the Creator's f^lon'^ina^vmrh ns
•f sets, aside his imvxediate efficiency in the production fjfthvr-':
20 THE WORK OF CREATION.
jectures. There are some writers, among the Papists, who have
supposed that it was a quality, without a subject,* 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 ii
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 some-
times 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 beginriing 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 be-
ginning of time, and consequently in the first day, from what
is said elsewhere, that xvhen God laid the foundations of the
earthy the morning stars sang together^ and all the sons of God
shouted for joy ^ Job xxxviii. 4, 7. where the angels are repre-
sented 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 hea-
vens ; and it is farther observed, that hereby the waters thai;
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 es-
pecially from what the Psalmist says, Praise hhn ye waters
that are above the heavens^ Psal. cxlviii. 4. that there is a vast
collection of super-celestial waters, which have no communi-
cation 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 de-
* This absurd opinic/n the Papists are very fond of, inar;)mi(^i as ii sfrres tlei-^
purpose in dffendiTt^ the doctrine ofTrans^uistavfiafiof'-
THE WORK OF CREATION. 21
sign of providence in collecting and fixing them there % There-
fore nothing seems to be intended, in that text, but the waters
that are contained in the clouds as it is said, He bmdeth up the
waters in his thick clouds^ Job xxvi. 8. and, indeed, the He°
brew words seem not to be justly translated! ; for they ought
to be rendered, Te zvaters 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 here-
by the four seasons of the year might be continued in their re-
spective courses, and their due measures set to them : thus it is
said, these heavenly bodies were appointed for si^ns^ and for
seasons^ and for days., and for years^ Gen. i. 14.
This has occasioned some Xh enquire, whether any counte-
nance is hereby given to judicial astrology, or whether the hea-
venly 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 eff*ects ; and, when the moral actions of in-
telligent creatures are said to be pointed at, or directed by the
stars, this is contrary to the laws of human nature, or the na-
ture of man, as a free agent ; therefore, whatever be the sense
of these words of scripture, it is certain, they give no counte-
nance to this presumptuous and ungrounded practice. But this
we shall take occasion to oppose, under a following answer^
* Ambrose, in his Hexameron, Lib. II. cap. 3. as tvell as Basilf and others, sup-
pose, that the use thereof is to qualify the extraordinary heat of the sun, and other ce=.
lestial bodies, to prevent tJieir burning the frame oj nature, and especially their de-
stroying this loiver -world ,- and others think, that they are reserved in store, to an"
swer some particular ends of providence, tvhen God, at any time, designs to destrov
the -world by a deluge ; and conseqiiently they conchule, that it -was by a supply of
■water from thence, that tfiere luas a sxcfficient quantity poured doiun, ivheyi the -world
-was drowned, in the universal debige : but, though a late ingeidous -writer, [ Vid.
£urnet. Tellur, Theor. Lib. I. cap. "2.] supposes, that the clouds coidd afford but a
small part of that water, -which -toas sufficient to ansiver that end, which he supposes
to be eight times as much as the sea contains ; yet he does not think Jit to fetch a sup"
ply tJiereuf from the super-celestial stores, noi only as supposing the opinion to be ill-
grounded, but by being at a loss to deiermine how these waters should be disposed of
again, which could not be accounted for any other way, but by annihilation, since they
CGtddfiot be exhaled by the sun, or contained in the clouds, by r-eaion of the i-^ 4iitaii,t
situation, as being far above them.
Vol. IL D
22 THL WOKK OF CREAtlOl?*
when we consider judicial astrology, as forbidden In the first
commandment *. Therefore, all that we shall add, at present,
is, that when the heavenly bodies are said to be appointed /or
times and seasons^ &c. nothing is intended thereby, but that they
distinguish the times and seasons of the year ; or, it may bc^
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 dis-
tinct 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 Kep-
lar, 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 o£
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 de-
sign, 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 ob-
jects, to set forth the wisdom and power of God, thi;> cannot be
determined by us ; therefore they conclude, that they were form-
ed for the end above mentioned. And some carry their conjee*
tures 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,
v/hich 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 Crea*
tor.
The only thing that I shall say, concerning this modern hy-
pothesis, is, that as, on the one hand, the common method of
opposition to it, is not, in ajl 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 preremptory in their asser-
tions about this matter ; so, on the other hand, when tliis argu-
ment h defended with that warmth, as though it were a neces»
* &ee Qiccst, CV.
THE WORK OF CREATION, 33
•'3ary find 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 there-
of, as though they had learned it from one who came down
from thence * ; in this respect, they expose the argument, which
they pretend to defend, to contempt, and render it justly ex-
ceptionable. But, if men do not exceed those due bounds of
modesty, Avhich 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 inge-
nious speculation, which may be affirmed, or denied, in com-
mon with some other astronomical, or philosophical problems,
without considering it, as affecting any article of natural or re-
vealed religion, I would not oppose the argument in general,
how much soever I would do the particular explication there-,
of, as above mentioned : but, when this is brought in, as a mat-
ter 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 thi!>
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 f.
• 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
* Thus the learned Witsius^ in Smybol. Eiverciiat. 8. § 78. expose? this notion, bi;
referring to a particular relation given, by one, of mountains, vallies, seas, ivoods^
and vast tracts of land, ivhich are contained in the vwo7i, and a describing the men
that inhabit it, and the cities that are built by tJiem, and other things relating herenn-
io, which cannot be recko7ied, in the opinion of sober men, any other thanfabtdous and
romantic .
■j" This, supposing thefoivl to be produced out of the -jjater-, mixed ivith earth, re-^
candles the seeming contradiction that there is bet7ueen Gen. i. 20. and chap. ii. 19»
in the former of -which it is said, thefoTvl ivsre created out of the T/ater, and in th^
kittsr, out of the e^h.
24 THE WORK OF CREATION.
»
brought to perfection, and furnished with every thing necessa-
ry for his entertainment, man, for whose sake it was made, was
created out of the dust of the ground ; which will be more par-
ticularly considered in a following answer *%
God having thus produced all things in this order and me-
thod, 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 rest-
ed from his work, when he had brought all things to perfection.
Thus having considered the creation, as a work of sjx days,
it may farther be enquired, whether it can be determined, with
any degree of probability, in what time, or season | 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 \, And
some of the fathers have assigned this, as a reason of it ; be-
cause 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 sup-
port of man and beast. It is not, indeed, very material, wheth=
er 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 ingather-
ing, which was at this season of the year, is said, in Exod. xxiii.
16. to be in the Imd 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 commemo-
ration of Israel's deliverance out of Egypt. And, from that
time, there was a known distinction among the Jev/s, betv/een
iheir beginning of the civil and the ecclesiastical year ; the for-
2ner of which v/as 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
« See Q:ce8f. XVII.
\ When loe speak of the season of the year, tue have a partkular respect to that
part of the carth,in which man at first resided; being sensible that the seasons of the
jjfitir vary, according to tlie different situation of the earth.
^ y-gr illnd erat, Ver magnns agebat
Qrt'iSj^IIi^bernisjIiarccbantJiatibusEuri, Virg-. Georg-. 2.
, THE CREATION OF ANGELS. 25
created all things, which were, at first, pronounced by him vet-y
£'Ood, Gtn, i, 31. It is certain, nothing imperfect can come out
of the hand of God, and the goodness of things is their perfec-
tion. 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 intdlligent crea-
tures 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 crea-
tures were limited by his will ; nevertheless, if any persons pre-
tend 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,
tliey 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 su-
perior 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.
Quest. XVI. How did God create angels f
Answ. God created all the angels, spirits, immortal, holy, ex
celling in knowledge, mighty in power, to execute his com-
mandments, and to praise his name, yet subject to change.
THERE are two species of intelligent creatures, to wit, an-
gels and men. The former of these are more excellent ;
and we are in this answer, led to speak concerning their nature,
:^i} THE CREATION OF ANGELS.
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
s-ubstances, 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 scrip-
ture, 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 thi&
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 monmig 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 ^re 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
Jiame 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, xvho maketh the winds his angels, and the flame of fire
his ininisters, as denoting his making use of those creatures
who act without design to fulfil his pleasure ; because the apos-
tle, to the Hebrews, chap. i. 7. expressly applies it to them,
and renders the text in the same sense as it is in our transla-
tion. They are elsewhere styled. Thrones, dominions, princi*
polities, and poxvers, Coloss. i. 16. to denote their being advan-
ced to the highest dignity, and employed in the most honour-
able services. 4»4 ^^^ i^ ^s not pven that the apostle h^ro
i'llE CREAtlOS OF ANGELS. 27
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 bodij^ the church i 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 xuickedriess in high places. Now it appears,
from the apostle Jude's account of them, that they once wer6
holy ; and they could not be otherwise, because they are crea-
tures, and nothing impure can proceed out t)f the hand of God,
and, while they were holy, they had their residence in heaven :
This they lost, and are said 720/ to have kept their first estate^
but left their ozvn habitatioTi^ being thrust out of it, as a punish-
ment 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
necessaiy to be observed against the ancient, or modern Sad-
ducees, 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. Acqordingly, be-
ing spirits, they have a power of thinking, understanding, will-
ing,- chusing, or refusing, and are the subjects of moral govern-
ment, being under a law, and capable of moral good or evil,
happiness or misery.
Moreover, they have a power of moving, influencing, or act-
ing upon material beings, even as the soul moves and influen-
ces the body, to which it is united. This we understand con-
cerning the nature and power of angels, as spirits, by compa-
ring them with the nature of the soul ; though there is this dif-
ference between them, that the souls of men are made to be
united to bodies, and to act by and upon them, whereas angels
atre designed to exist and act without bodies; nevertheless, by
2S THE CREATION OF AJfGELS.
the works, which are often, in scripture ascribed to them, ii
appears that they have a power to act upon material beings.
As for the conjecture of some of the fathers,* that these spi-
rits 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 con-
stitution 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, th7'ee are men-
tioned 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 sin-
ners, 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 rebel-
lion 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 wis-
dom of an angel. Thus the woman of Tekoa, when extolling
David's wisdom, though with an hyperbolical strain of com-
pliment, compares it to that of an angel of God^ 2 Sam. xiv. 20,
which proves that it was a generally received opinion, that an-
gels 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-
7nighty angels^ 2 Thess. i. 7". And, since power is to be judg-
ed of by its effects, the great things, which tliey are sometimes
represented, as having done in fulfilling their ministry, in de-
* Vi'd. Jugmtin. ik Civ. Dti, Lib. XF. cap. 23. Ten^ull. de Idololatria^ 3 rJ^^-'
passin?
THE CREATION OF ANGELS. 29
fence of the church, or in overthrowing its enemies, is a cer-
tain evidence of the greatness of their power* Thus w-^ read
of the whole Assyrian host, consistnig of an hundred and four-
score and Jive thousand men^ being destroyed in one night ; not
by the united poWer of an host of angeis, but by one of theme
The angel of the Lord did it; but this will more evidently ap-
pear, wheuf) under a following head, we speak of the ministry
of angels.
V. These natural, or super-added endowments, how great
soever they are, comparatively widi 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
sinfid 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 concern-
ing the angels, who are, by a metonymy^ called the heavens, it
is said, they are not dean in his sight, that is, their holiness,
though it be perfect in its kind, is but finite, and therefore in-
finitely below his, who is infinitely hoi)'.
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 afig-els 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 Chrisfs second coming, Matt. xxiv. 36. and they are
represented as enquiring into the great mystery of man's re-
demption, 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 know-
ledge 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, fu-
ture contingencies, that we may know that ye are gods, Isa. xH.
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 sup-
posed, by divines, that they know them not in a way of intui-
tion, as God does, who is said to know all things in himself,
by. an underived knowledge ; but whatever thev know, is either
Vol. IL ' -E
30 T^E CREATION OF ANG£LS.
communicated to them, by immediate divine revelation, or the
is attained in a discursive way, as inferring one thing from
another ; in which respect, the knowledge of the best of crea-
tures appears to be but finite, and infinitely below that which
is divine.
Agani, 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 w • -v: not employed in creating any part of the world, nor
do thy uphold it; for as it is a glory peculiar to God, to be
the Ci\:ator of the ends of the earthy 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 con-
clude, that they are employed in the hand of providence, to
maintain that constant and regular motion, chat there is in the
celestial bodies, as some of the ancient philosophers * have
seemed to assert ; for this is the immediate work of God, with-
out the agency of aity 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 7nade partakers of a divine nature^ or created in
Christ Jesus unio good zvorks ; for that is ascribed to the ex-
ceeding 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
angeh to effect.
VI. We have an account of the work or employment of an-
gels ; it is said, they execute the commands of God, and piaise
his name. The former of these will be more particularly con»
sidered, under a following answer,f when we are led to speak
of their being employed by God, at his pleasure, in the ad-
ministration of his pov/er, mercy and justice ; and therefore
we shall now consider them as engaged in the noble and de«
lightful work of praise ; they praise his name. For this end
thcv were created ; and, being perfectly holy and happy, they
are fitted for, and in the highest degree, devoted to this ser-
vice. 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. *
* This was the opinion of Jlristotky though he does not call them angels, but iiu
telUgent Beings, for ang-el is a character belonging to them, derived only from scrips
ture ; -"either do -we find that this work is assigned fo them, as a part of their mini C'-
try therein.
t See Qtccit. XIX.
THE CREATION OF ANGELS. 31
And when the Redeemer first- came into this lov/er 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 midt'ttiide 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 har-
mony^ that there is in the work and worship of the heavenly in-
habitants, 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 conver-
sion 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 con-
cerning 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, T'e are come unto
the innumerable company of angels^ to the general assembly and
church of the first-born^ which are xvritten 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 thou-
'sand^ and thousands of thousands^ sayi?ig^ with a loud voiccy
Worthy is the Lamb that was slain., to receive power., andriches^
and wisdom., and strength., and honour., and glory., and blessings
Rev. V. 11, 12.
This is a branch of that social worship, which they are en-
gaged in; and since we cannot suppose that it is performed
without harmony, otherwise it wants a very considerable cir-
• cumstance, necessary to render it beautiful, and becommg 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
32 THE CREATION OF ANGELS.
divine inspiration, or were told it by some, who have been con-
versant among them in heaven, must be reckoned among thenx
Avhom the apostle speaks oi', who intrude into those things xvhich
they have not seen^ vainly puft up by their Jieshly 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 ear:;h, which they pretend to be, in some respects, found-
ed upon it, instead of better arguments to support it *. All
the countenance which they pretend to be given to it, in scrip-
ture, is taken from the various characters, by which they are
described, as cherubim,, seraphim,, thrones,, dominions,, princi-
palities,, powers,, angels,, arch-angels,, all which expressions they
suppose to signify various ranks and orders among thtm ; and
when they speak of three classes, or degrees of dignity, and of-
fice, under which they are distributed, and that some of those
characters are reduced to one, and others to another of them,
this is notiiuig 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 ail be-
hold the face of God in heaven, and are in his immediate pre-
sence ; 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 f ; which contains not only many things fabulous, but
unworthy of him, who was converted at Athens by the apostle
* It is stremioufly maintained by Baroiiius, BeUai^miney and many other -luriters ;
as also by many of the schoolmen^ as Jhirandiis, Tho. Aquinas, and others.
j- This book is sufficiently proved to he spurious, and not to have been kmoivn in the
four or five first ag-es of the church, as not being- mentio7ieii by Jerom, Gennadius,
and others, who make mention of the -xwiters of thar bivn and fa mer ages, and pas^
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 malntainedin this booh^
concerning the celestial hierarchy, luere not then knotvn by the church. It is also
proved to be spurious, because the author thereof makes mention of holy places, S7ich
as temples, altars, &c- for diviue loorship, and catechumens, and the like, and 7na?ry
other things, unknoivn to the church till the fourth century ; and he uses the word
Hypostases to signify the divine Persons, tvhich was not used till the?}. He also speaks
efthe institution •[ monks, and various sorts of(he))i, which were not known till long-
bfter the apostolic age ; yea., he quotes a passage out of Clemens Alexandrinus, who
lived in the third century. These, and many other argumenis, to the same purpose^
are maintained, not only by Protestants, but some impartial Popish writers, which
zujiciently prove it spurious. See DalUus De Scrip. Dionys. Areop. iuid. Du Pin^s
Bslerif of ecdesiastkal -ivritcrs. CV/zr. 1. /*</je 32— 24-
THE CREATION OF ANGELS. S3
Paulas ministry. Acts xvii. 34. as well as disagreeable to the
sentiments of the church in the age in which he lived ; there-
fore, 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, im-
part their minds to one another, is sufficiently evident, other-
wise 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 ta/ked with him ; he
xvcnt forth^ and another angel went out to meet him^ Zeclv ii.
3. and elsewhere it is said, concerning them, that one cried to
another, Holy^ holij^ holij^ is the Lord of hosts ; the whole earth
is fidl of his glorify Isa. vi. 3. and the apostle John speaks of
aji 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 chai'ge re-
lating 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 communi-
cated 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 con-
versing with each other : notwithstanding, we may, from hence^
infer, and from many other scriptures, that m.ight be brought to
the same purpose, that there is some way or other by which
they communicate their thoughts to one another. How this in
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 v/ould be no disparagement were we the
wisest men on earth to acknov/ledge our ignorance of it, rather
than to attempt to determine a thing so much out of our reach,
in this imperfect state, in v/hich 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 endoy/iiaents, with which they were crea-
34 THE CREATION OF ANGELS.
ted, 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. Someof the angels, who were created holy,
were not only subject to chctnge, but they kept not their first es-
tate^ Jiide, 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 ren-
dered their state of blessedness unchangeable. But this will be
farther considered, under a following answer ^.
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 holi-
ness, having the law of God written in their hearts, and pow-
er to fulfil it, with dominion over the creatures, vet 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 de-
signed hereby not only to give a specimen of his power, wis-
dom, and goodness, but that the glory of those perfections, which
shine forth in all his other works, might be adored and mag-
nified 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 ])lace 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 tliat 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 diflference of sex, it is farther
observed, that man was made male and female. Adam was
* See -Quest. XIX.
•rilE CREATION Or MAN. 35
hrst formed, concerning whom we read, which is an humbling
consideration, that his body -was formed of the dust of the ground^
from whence he tool^ 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 ori-
ginal of the human nature. Thus Abraham, when standing in
th : presc nee ol" God, says, / have taken upon me to speak unto
tht; Lordy which am but dust and ashes, Gen. xviii. 27. And
this character is considered, as univtrsally belonging to man-
kind, when it is said. Then shall the dust return to the earthy as
it wasy Kccles. xii. 7.
As iPor 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 he alone, I will make hi?n 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 ex-
pressed by his g-ving 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, design-
ing 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 pre-
eminence 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, oi*
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 bene of my bones, and flesh of
my flesh. Gen. ii. 23, 24. and our Saviour, as referring to the
same things says, jpo?* this cause shall a man leave father and
mother, and cleave to his wife, and they twain shall be one fleshy
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 gf tim?. This is a truth so generally
36 THE CREATION OF MAN.
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, notwith-
standing, allow, in general, that there v'as one, from whom all
descended ; therefore, when the apostle Paul argued v/ith them,
that God had made of one blood all nations of men^for to druellon
all the face of the earthy Acts xvii. 26. none of th. m pretended
to denv it. And, none who Own the divine authority of scrip-
ture, 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 *,
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 m.en
besides himself, till his family increased, and some of them
apostatized from the faith ; and, in particular, Cain, and his
descendents xvent 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 con-
tra-distinguished from Christ, who is called the second man^ de-
signing 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, U7itil
ike 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 la%vs 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 crea-
tion 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
j:peaks of the manner of the formation of Adam and Eve. Be-
sides, when God had created Adam, it is expressly said, in Gen.
* This book, which is called, Systema Theologiciim, in which this matter is pre-
tended to he defended, -was pvhlished by one Peireri^is, about the middle of the laai
century ,- and, being xvritten in Latin, 7vas read by a great many of the lear?iedtuorld^
./l7id, inasmuch as the sense of many scriptures is strained by him to defend it, and
licreby contempt nuus cast upon scripture in general, and occasion give?! to many,ivho
tire so disposed, to reproach and bnrlesgue it ; therefore some have thoiight it tusrth
their 7vhile to take notice of, and confute this nexv doctrine ; after which, the author
thereof, either being convinced of his error thereby, as some suppose, or being afraid
I'-it hr shordd svjp'r persecution for it, recanted his opinion, and turtied Papist.
THE CREATION OF MAN. 37
ii, 5. that there was not a 7nan to till the ground^ therefore there
was no other man living, whicli is directly contrary to this chi-
merical opinion. And, if there had been a v/orld of men be=
fore Adam, what occasion was there for him to be created out
of the dust of the ground t He might have been the father of
the church, and yet descended from one that was then in beings
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 Abrahanij
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 argu-
ment 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 othex
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. ivv
where we read of Cain's killing his brother Abel, which was a
little before the hundred and thirtieth year of the world, as ap-
pears, by comparing chap. v. 3. with chap, iv, 25. in which it
is said, Adam lived an himdred and thirty years^ and be^at
Seth; upon which occasion, his wife acknowledges it as a
mercy, that God had appointed her another seed^ instead of Abel ^
-whom Cain slezv. 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 dxvelt in the land of Nod ; and,
m ver. 1 7. that he built a city^ and called the name of it after
the name of his son^ Enoch ; from v/hence they infer, that, in a
little above a?i 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 diifei'ent r^U-
Vql. II. F
38 THE CREATION OT KAN.
gion 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.
Ajisw* But to this it may be answered that as this chimeri-
cal 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^ multiplijing^ and
replenishing the earthy 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 ako very proba- |\.
ble, that the time of child-bearing continued many years Ion- ^
ger 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 v;as 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 peo-
ple 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 frojn the place where Adam dwelt ;
and therefore there is no need to suppose, that those, with
whom Cain dwelt in tiie land of Ncd^ vrere persons that lived
before Adam was created. But, that this may more abund-
antly appear, let it be farther considered,
2. That though we read of Cain's going out from the pre^
sence 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 ijear of the
world ; yet there is no account that this was done immediate-
ly, or sojnc few years after, in scripture, which contains the
THE CREATION OF MAi^. $§
history of the life of Cain, in a few verses, without any chro*
nological account of the time, v/hen 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 07ie hundred and thirty years^ but in seven or
eight hundred years, and then t)ie v/orld 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 (}ain 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 m.an, as created male and fe«
male, and our first parents, as the common stock, or root, from
whence all descended ; we shall now take a view of the con-
stitution, or frame of the hunpian 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 lit-
tle lower than them, Psal. viii. 5. As to the other, which is
his inferior part, to wit, the body, he is of the earthy earthy^
and set upon a level ",vith the lower parts of the creation. And
here we shall,
1. Consider the body of man, inasmuch as it was first form-
ed before the soul; and according to the course and laws o£
nature, it is Srst 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 hu"*
man bodies, which might well give occasion to the inspired
writer to say, / am fearfully and -wonderfully made, Psal.
cxxxix. 14. This is a subject that would afford us much mat-
ter to enlarge on, arid 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 con«
sider the various parts of the body, whereof none are superflu-
ous or redundant, and their convenient situation for their res-
pective 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
hivrt, would occasion immediate death, are placed most in-
40 THE CREATION OF MAN*
Ward, 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
15 most proper to answer the ends thereof. We might also
(jonsider 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
om' 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, hy 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 rea-
der to those writings, in which it is contained, than insist on
it *.
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, iri
quickness of sight and hearing; the dog in the sense of smell-
ing, 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 uni-
ted 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 endow-
ments tend to the preservation of their own lives : others are
conducive to the advantage of man, who has every thing, in
* Sec Hay's ivlschm of Gid, in the r:»rk of cTfatioTiy ParJ. II. cmid DerhanCa
Physico. Thcolo^f, B»ok V.
THE CREATION OF MAN. 41
the frame of his nature, necessary to his happiness, agreeable
to his present station of life, for his glorifying God, and an-
swering 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 («) a rational and im-
mortal soul, which not only gives a relative excellency to the
body, to which it is united, and, by its union therewith, pre-
serves 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 ca-
pable of being conversant about objects abstracted from mat-
ter, and of knowing and enjoying God. And whatsoever ob-
structions it may meet with from the temperament of the body,
to which it is united, or what uneasiness soever it may be ex-
posed to from its sympathy therewith ; yet none of those things,
which tend to destroy the body, or separate it from the soul,
can aifect the soul so far, as to take away its power of acting,
but when separate from it, it remains immortal, and is capa-
ble of farther improvements, and a greater degree of happi-
ness.
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 *j when we consider the souls of believers,
* Sge Quest. Ixxxvi.
(«) The Origin of the soul, at what time it enters into the body, whether it
h&,im?nedictelt/ created at its entrance into the body, or comes out of a-pre-ex-
istent state, are things that cannot be known from any fitness or reasonableness
founded in the nature of thing-s ; 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. i
Now, who can say that it is the same thing, whether human souls are created
iinmediutelii for human bodies, or whether they come into them out of some pre-
existent c-tate? For aught we know, one of these ways may be exceeding Jit and
•arise, 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 m
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 cotnprehend 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 al-
ready 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 origiii of our souls, and the reason of their state in human bo-
dies, we might perhaps have been exposed to greater difficulties by such know-
kdge, and been less able to vindicate ike jus^ce and goodness of G^d, than wa
xvt by ttur present ig-norance, ' hu>l4n hsasok-
42 THE CKEATION OF MAN.
as made perfect in holiness, and thereby fitted for, and after-
wards 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 pro-
ceed,
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 ver}^ great honour conferred on him : But
what can be said greater of him, than that he was made after
the image of God I However, though this be a scripture-ex-
pression, 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 char-
acter, put upon him does not argue him to partake of any di-
vine perfection ; nor is it inconsistent with the nothingness of
the best of finite beings, when compared with God ; for what-
ever likeness there is in man to him, there is, at the same time,
an infinite dissimilitude, or disproportion, as was before ob-
served, when we considered the difference between those di-
vine attributes, which are called incommunicable, from others,
which some call communicable.
If it be enquired, wherein the image of God in man con-
sists f It would be preposterous and absurd, to the last de-
gree, to suppose that this has any respect to the lineaments of
the body ; for there is a direct opposition rather than simili-
tude, 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 re-
presented, in a metaphorical way, in condescension to our
common mode of speaking, as though he had a body, or bodi»
ly parts ; from whence they have inferred, that he assumed »
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 al-
together 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. T> and man, in that respect, was not made after his image-
And to this let me add, that when the scripture spenks of
man, as made after the image of God, it plainly gives us
ground to distinguish between it and that glory which is pecu-
liar 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 ex^
THE CREATION OF MAN. 43
press 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 appHed to the Hkeness, 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 per-
fections. It is true, the apostle speaks concerning believers,
as being made partakers of the divine nature^ 2 Pet. i. 4; for
the miderstanding 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 re-
spects, conformed to him but yet infinitely below him.
This image of God in man, in this answer, is said to con-
sist particularly in three things.
1. In knowledge. This is what we generally call the natu-
ral imager of God in man, which he is endowed with, as an in-
telligent creature ; not that the degree of knowledge, which
the best of men are capable of, contains in it any thing proper-
ly divine as to its formal nature ; for there is a greater dispro-
portion 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 comprehen-
sive 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 renexved in knowledge, after the image of
him that created hiin. 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, con-
sisted in blessedness ; so that as God is infinitely blessed in the
enjoyment of his own perfections, man was, in his way and
measui-e, blessed, in possessing and enjoving those perfections,
which he received from God. But, though this be true, yet I
44 THE CREATION OF MAN.
^yould rather choose to keep close to the scripture mode of
speakmg, which represents the image of God in man, as con-
sisting 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 govern-
ment ,* and, that this law might be perfectly understood, it was
written on his heart, that hereby he might have a natural know-
ledge of the rule of his obedience, and might, with as little dif-
ficulty, 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 obe-
dience 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 him-
self into inevitable misery.
3. It is farther observed, that the image of God, in man, con-
sisted in man's dominion over the creatures. This is express-
ly revealed in scripture, when God says. Let us make man hi
our irnag-e^ after our likeness^ and let them have dominion over
thejjsh of the sea., and over the fo^ of the air y and over the cat-
tle ^ and over all the earthy 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
tlie general import thereof, when he says. Thou madest him to
have dominion over the zuorks 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., andrvhat-
soever passeth through the paths of the seaSy 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 docs, in various in-
stances.
VI. The last thing observed in this answer, is that notwith-
standing the advantageous circumstances, in which man was
created, yet he was subject to fall ; by which we are not to un-
derstand that he was forced or compelled to iall, 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 ren-
der him guilty before God, and thereby to ruin him.
As for the devil, he had no power to force the will ; nox
THE WORKS OF PROVIDENCE, 45
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 evi-
dent 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 pre-
vent it ,* though this, as will be hereafter considered, was a pri-
vilege which man would have attained to, according to thf^
tenor of the covenant he was under, had he performed the con-
#litions thereof, and so would have been confirmed in holiness
and happiness ,* but this, ii is certain, he was not at first, be-
cause he fell : But of this, more under a following ansv\^er.
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; or-
dering 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 crea-
ture 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 re-
spective 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 pro-
vidence, 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, hy the ivord of his powcr^ Heb. i. 3. and it may be
farther evinced, if we consider that God alone is independ-
ent, and self-sufficient, therefore the idea of a crqature im-^
plies in it dependence; that which depended on God for
its being, must depend on him for the continuance there-
of. 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 pre-
serve himself; for if he could, he would not be subject to those
*lecays of nature, or those daily infirmities, which all are liable
Vol. IL G
4'o THE WORKS Oi PROVIDENCE.
imto ; and he v/ould, 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 dis"
solved. 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 ail are liable to the afflictions and miseries of this present
state, it plainly argues that they are unavoidable, and conse-
quently 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 manuten-
ency; and this cannot be exerted by a finite medium, an)^ more
than that power that brought all things into being.
But besides this, God is said, according to the fixed ln^vs of
siature, 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
w^ere brought about vrithout means : thus Jacob considers God,
as giving him bread to eat, and rabneiit to put on. Gen. xxviii.
20. whatever diligence or industry was used by him to attain
them ; and God is elsewhere said to g'roe food to all Jiesh ;
Psal. cxxxvi. 25. and, concerning brute creatures, it is said,
These xvait all upon thee, that thou may est give them their meat
indue season; that thou g west them, they gather ; thou qpenest
thy hand, they are filled xv'ith 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 admira-
ble displays of wisdom, which come under our daily observa-
tion, in the government of the world. Many things are or-
dered 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, with-
out their ov/n 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 ob-
\ious a truth, that it has been denied by none, but the most
stupid part of mankind, who "Nvholiy abandoned themselves to
sensuality and libertinism, and hardly owned that there is 2^
tnt WORKS OF PROVIDENCE. 47
God, or such things as moral good or evil ; and these scarce
deserve the name of men.* 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 na-
ture of man ; so that the heathen who have had no other light
than that aifords, 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 princi-
ples which they maintained, takes it for granted, as what would
not be contested by them, that there was a providence, when
he says, In hi?n roe live, and inove, and have our being, Acts
xvii. 28. And, indeed, this truth appears to have been univer-
sally 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 a.ny action, for that is pe-
* It toas denied, indeed, by tJie Epiciivecms, rvho -vere detested by the better sort
ofheatheny and reckoned the JAbertines oftite respective ages, in ivhich they lived:
and, though they may occasionally speak oj a God, yet tvere deemed no better than
Atheists. Diogenes Laertlus [Vid. in Vit. Epicurj, Lib. A".] in the clooe of the life
of Epicuriis, gives a brief account of his sentitnents about religion, idiich he lays
down in several short .dphorisms; thefrst of ivhich begins ivitli'this memorable pas-
'^age, To fxoHJApicv kch afSapjov kt$ olvto cs-p'j.yfxctlct i^u UTt a.K?.oe ^api^u, Quod beatum
& immoi-Uile est neque ipsum negotia hubet, neque tdii pra;bcl ; which expression
some of the wiser heathen have taken just offence at. Jin d accordingly Cice^'o, [Vid.
ejusd. Lib. L De Nut. Deor.] referring to this passage, says, that whatever venera-
Han Epictinis pretended to have for the gods, yet he was no better than an Atheist,
mid brought a god into his philosophy, that he might not fall tinder the displeasure
of the seriate at Athens: thus he says, Novi ego Epicureos omnia Sigliia veneran-
tes; quanqiiam video nonnallis viclcn Epicurum, ne in offensionem Atheniensium
caderet, verbis i-ellquisse Deos, resustulisse : And Lactantius observes the same
thing concerning him, and describes him as a deceiver and a hypocrite, HIc voro gi
aliud sensit, & aliud locutus est ; quid aliud appellundus est, qnam deceptor,
bilingliis, mains, & propterea stultus ? Vid. Lactant. de Ira Dei, Cap. 4, And as
for the Poets, it was 07ily the most vain among theyn, who gave covntenance to iin-
morality, and endeavoured to debauch the age in which they lived, that gav • out tf^s
nation / a7id, in our age, this seems to be one oJ the first principles of Deism.
4S THE WORKS OF ?ROVIDENe£e
culiar 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 m
the world, whether in things with, or without life, but is under
the influence oi 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 agree-
able, 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 ex-
cellent of finite beings are but creatures, and therefore they
are dependent upon God, as much as the least : thus it is said,
Jle doth according' to his xvill^ in the army of heaven^ as well as
among the inhabitants of the earthy 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 inconsider-
able 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
lav/s of nature, the whole frame whereof is held together by
him : the successive returns of seed-time and harvest^ swnmer
and xuinter^ day and nighty are all ordered by him, Gen. viii.
22. the elements and meteors are subject to his appointment ;
.Fire and haily snow and vapour^ and stormy xvind^ f^lfi^ ^^^
ivord^ Psal. cxlviii. 8. He looketh to the ends of the earthy and
y.eeth under the whole heaven^ to make the weight for the xvinds^
and he weigheth the zvaters by measure; rvhen he made a de-
cree for the rain, a7id a zvay 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
ure birds of prey, to bring provisions to mankind, yet these
v/ere ordered to bring a supply of food to the prophet Elijah,
THE WORKS OF PROVIDENCE. 49
1 Kings xvii. 4. And the lions, who knew no difference be-
tween Daniel and his persecutors, and were naturally inclined
<b devour one, as well as the other, were obliged to make a
distinction between them, and not to hurt the one, but imme-
diately to devour the other, Dan. vi. 22, 24. And a whale
^ras 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 or-
dered to cast them in, Dan. iii. 22, 27.
3. We shall consider providence, as conversant about intel-
ligent 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 capa-
ble of enjoying the blessings of both worlds, fitted him to glo-
rify 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 par-
ticularly of it, as conversant about the moral actions of men,
considered as good or bad.
First J To consider the providence of God, as it respects the
state and condition of man in tnis life ; and, in particular, what
respects not only his natural, but religious interests.
(1.) There is a peculiar care of providence extended towards
lis, in our birth and infancy. The Psalmist acknowledges this,
when he says, Thou art he that took ?ne out of the xvomb ; thou
didst make me hope ivhen I was upon my mother^ s breasts ; I
rbas cast upon thee frojn the xvomb ; thou art my God from mtf
mother'' s belly ^ Psal. xxii. 9, 10. Providence has provided the
breast, and the most proper food contained therein, for thr-
nourishment of the infant, at its first coming into the woild ;
and it has put those tender bov/els into the parents, to whose
immediate care they are 'committed, that, without any argu-
ments, or persuasive motives thereunto, besides what nature
suggests, they cannot, unless divested of ail humanity, and be-
coming worse than brutes, neglect and expose it to harm. Thus
the prophet says. Can a xvoman forget her sucking- child^ that
she should not have compassion on the son of her xvomb P Isa«
xlix. 'i5. Therefore, be the parents never so poor, there is
something in nature that inclines them rather to suffer them-
selves, than that the helpless infant should be exposed to suf-
fer 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 bom, or live ; the circumstances of our pa-
rents, as to what concerns the world, especially if they are such
JO THE V»'0RK3 OF PROVIDENCE*
who are religious themselves, and earnestly desire that their
children may become so, and endeavour to promote their spi-
ritual, as well as their temporal v/elfare. These are all instajT-
ces of the care of providence.
(2.) We shall now consider the concern of providence for
man in his childhood, and advancing years. This discovers it-
self in furnishing us with natural capacities to receive instruc-
tion, 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 glo-
rify God soaiie way or other, in their generation.
(3.) We shall consider the care of providence, respecting
vajrious other ages and conditions of life. It is this that fixes
the bounds of our habitation, determines and over-rules the ad-
-^-antages 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 dife,
whether long or short, all these are under the direction of pro-
vidence : One dieth in his full strength^ being wholly at ease and
quiet. His breasts are full of milk ^ and his bones are moistened
ivith 77iarrow. And another dieth in the bitterness of his soul^
and never eateth xuith 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 some-
times permits it for the trial of our graces ; and at other times
averts the evil designed against us, by softening their tempers,
allaying their resentxiients ; as in the instance of what respected
Laban^s and Esau's behaviour towards Jacob ; or else finds
some w^ay to deliver us from the evil intended against us.
(4.) We shall now consider the providence of God, as re-
specting, more especially, the spiritual concerns of his people.
There are some kind foot-steps the^eof, that have a more im-
mediate subserviency to their conversion ; particularly, their
being placed under the means of grace, either bringing the gos-
pel to them, or ordering their abode v/here it is preached, and
that in such a way, as is most adapted to awaken, instruct, con-
vert, or reprove, as means conducive to that great end. More-
over, it is very remarkable in casting our lot, where we may
contract friendship and intimacy with those, whose conversa-
tion 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 I'cndered means of grace, and have a tendency to awaken
THE WORKS 01; ?ROVIDEI.'CE. ol
men out of their carnal security. This is one way whereby God
speaks to man, to vjithdraw him from his purpose^ and hide
pride from hi?7i^ Job xxxiii. 14, 17, 19. Sometimes God makes
his exemplary judgments, that are abroad in the world, effec-
tual to warn others to flee from the wrath to come. And as for
the preaching of the gospel, there is a peculiar hand of provi-
dence, 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 fore-
thought 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 crea-
tures 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 crea-
tures, 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
Tfvater^ he turneth it zvhithersoever he will^ Prov. xxi. 1. and
elsev>^here the prophet says, Lord^ I know that the xvay of
man is not in himsef; it is not in man that tvalketh 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 agreea-
bl'e or contrary to the divine lav/, in v/hich different respects
they are, either good or bad.
(1.) We shall consider the providence of God, as conver-
sant 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 conver-
sant 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 v/e act ; espe-
cially, 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 ansvv-ers,
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
Qnly as containing in them a less dep:rce of conformity to the
52 THE WORKS OF PROVIDENCE^
divine law : but refer the consideration of the goodness of ac-
tions, 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 direc-^
tion 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 con-
tested, by any who allow a providence in general. But,
(2.) We shall proceed to consider the providence of God, a^
conversant about evil actions. This is a subject which contains
in it a very great difliculty ; for we must use the utmost cau-
tion, lest we advance any thing that may argue him to be the
author of sin ; and yet we are not to suppose that the provi-
dence of God is to be wholly cjxcluded from those actions that
are sinful ; for there is certainly some meaning in such scrip-
tures as these, when God says, concerning Pharaoh, I will har-
den his hearty Exod. iv. 21. and, Sihon king of Heshbon wouUl
not let us pass by him ; for the Lord thy God hardened his
hearty and made his heart obstinate^ that he might deliver him
into thy hand^ Deut. ii. 30. and elsewhere it is said, concern-
ing 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 zvas ?wt you that sent me hither.^ but Gody
Gen. xlv. 8. and concerning the false prophets that deceived
Abab, 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 ex-
plained in a v/ay consistent with the divine perfections ; and
nothing can be inferred from them, if this be not, that the pro-
vidence of God is some w^y conversant about those actions
that are sinful ; but yet it is not in such a way, as either ar-
gues him to be the author or approver of sin. {ci) 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 conver-
sant 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
f(jrmer 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 mo-
tion is from the bias that turns it aside. So the motion of a
liorse is excited by the whip, or spur of the rider ; but if it goes
lame, tlie defect, or halting that it has in its motion, proceeds
from an inward indisposition in the horse, and not from the
ride?'. Others illustrate it by a similitude, taken from the sun'a
(a) Yj^e aotc. Vol I. p. 5Z2, in note.
THE WORKS OF PROVIDENCE. 53
cimwing forth vapours from the earth, by that heat, which haji
a tendency to exhale them ; but the stench that attends what is
exhaled from a dunghill, is not from the sun, but from the na-
ture of the subject from, whence it is drawn forth. So the pro-
vidence 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 ut-
ter 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 depi^avity 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,
€r 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, with-
out 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 glo-
ry, when vve observe,
1. That the providence of God may be conversant, in an
objective way, about those actions to which sin is annexed,
withoiit his being the author, or approver of it. Sin would not
be committed, in many instances, if there were not some ob-
jects presented, which give occasion thereunto. The object that
presents itself may be from God, vrhen the sin, which is occa^
sioned 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, ii: going to deliver his message, and see
how it fared with them. Providence ordered his going to en-^
quire of their welfare, and hereby the object was presented to
them, which their ow^n corrupt nature inclined them to abuse }
30 that, as soon as they saw him, they entered into a conspiracy
against him. In the former of these respects^ in v/hicU the pro-i
Vol, II, li
S4i f HE WOKKS OF PROVIDENCE.
vidence of God was thus objectively conversant about this ac-
tion, God is said to have sent Joseph into Egypt ; though every
circumstance, that was vile and sinful therein, was from them-
selves.
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,
tvho, before this time, were afraid to open their mouths against
me, now take occasion to give vent to their malicious re-
proaches, as Shimei did ; the providence of God was conver-
sant about this action, in an objective way. Now, what it is
so conversant about, that, according to the scripture-mode of
jgpeaking, 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 as-
cribed 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 tved^e 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 covetous-
ness 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 de-
signing hereby to ensnare, or draw persons to sin, though God
Icnows 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, $ome 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 ap-
peared 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
thev performed that which they were prompted to do, by satan
and their own wicked hearts.
2, Whe» the providtnce ©f God is said to be conversant
THE WORKS OF PEOVIDENCE. SS
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 Jaaies
expresses it, IFhen he is tempted^ that he is tempted of God; for
God canfiot 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 con-
versant 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 punish-
ment 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 giorify
himself thereby ; as the Psahnist says. Surely.^ the wrath of man
shall praise thee; the remainder of wrath thou shalt restrain^
Psal. Ixxvi. 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 waa
committed ,* but, in this, it is consequent thereunto. This is a
wonderful instance of his wisdom, in that, since the sinner ob-
stinately resolves to rebel against him, this shall not tend Xo
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.
S6 THE WORKS 01 PRO\'IDENCE.
in doing this, he is called God^s servant^ Jer. xliii. 10. not as
though he had any religious regard to the honour and com-
mand 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 suc-
cess in war, which God designed should be subservient there-
unto, is styled, His girding him^ Isa. xlv. 1, 5. and God pro-
mises, that he would loose the loins of kings ^ to open before hiyn
the two leaved gates : And all this was done with a design that
he should give liberty to his people ; though C}'Tus 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 ob-
served ; that there are some things which seem to have a more
direct tendency thereunto, agreeably to the nature of those se-
cond causes, which he makes use of, whereby he gives us oc-
casion to expect the event that will ensue : and, on the other
hgind, he sometimes brings about some great and valuable ends
by those means, which at first view, have no apparent tenden-
cy 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
fi'fst 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 I do not, mdeed, like the expression
of an ancient writer, who calls it, Happy sin ! that gave occa-
sion to man's salvation ; but I would rather say, How admira-
ble was the providence of God, v/hich 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 dispen-
sations 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 aiiotjtle Paul was a very remark-
TK£ WORKS OF PROVIDENCE. 57
able instance, who considers this as an expedient, whereby God
designed to skexv 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 apos-
tle 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 occa-
sioned : 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 parti-
cularly remarked in scripture, as an instance of the kind hand
of providence towards them, that the more the Egyptians of-
ficted theiiiy the more theij midtiplied^ and grexv^ 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 zvould divide them in facob, and scatter
them in Israel, Gen. xlix. 7. which, in particular, had its ac-
complishment 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 or-
dained, 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 de-
gree of communion with God, than at other times, and, as is
more than probable, was inspired to pen the greater number of
liis 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
S8t THE WORKS OF PROVIDENCE.
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 apos-
tle Paul observes, that his bvnds in Christ were Jiot onhj mani^
fest in all the palace ; and in all other places^ but they were
made conducive to th^ furtherance of the gospel^ Phil. i. 12, 13.
And as for that contention that was between him and Barna-
bas, 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 in-
considerable circumstance, yet it rose to such a height, that
they departed one from the other ^ Acts xv. 36 — 4-0. 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 pro-
fanely absurd, as to expose pardons and induigencies 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 Pa-
pists 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 provi-
dence of God as bringing about wonderful and unexpected
changes in the civil affairs of kingdoms and nations, remarka-
bly 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 subser-
vient 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 in-
stances in scripture, but almost every age of the world has
given us undeniable proofs of this matter. We might also con-
sider 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
THE WORKS OF PROVIDENCE. q9
sleep.^ and none of the men of anight have found their hands^
Psal. Ixxvi. 5. or else by finding them some other work to do
for their own safety and defence. Thus when Saul was pursu-
ing David, in the wilderness of Maon, and had compassed him,
and his men round about to take them, there came a messen-
ger to him, saying. Haste thee and corne^for the Philisthies have
invaded the land^ 1 Sam. xxiii. 26, 27. And sometimes he sof-
tens 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 de-
signed by his brother Esau. And if God intends that they
shall fail by the hand of their persecutors, he gives them cou-
rage and resolution, together with the exercise of all those gra-
ces, 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 pro-
fessedly on the doctrine of providence,* 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
v/ho 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 ob-
jects of his providence. If we consider the whole frame of na-
ture ; 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
* See CharuQck, Flavell. Dr. CoUinq-ei on Frovidenct.
60 THE WORKS OF PROVlDENCje,
have sometimes been under a temptation, through the preva-
iency of corrupt nature, to bring their objections against the
equity of providence. Thus the Psalmist says ; But as for me^
my feet xuere almost gone ; my steps had well Jiigh slipt. For I
was envious at the foolish^ when I sazv 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; nei-
ther are they plagued like other 7nen, Psal. xxiii. 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 mornings
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 zvay of
the wicked prosper P Wherefore are all they happij that deal
very treacherously ? 1 hou hast planted them^ yea^ they have
taken root; they groxv^ y^^-, they bring forth fruit ; thou art
near in their mouthy 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 can-
not look upon iniquity^ yet he seems to complain in the follow-
ing words. Wherefore lookest thou upon them that deal treach-
erously^ and holdest thy tongue^ when the zvicked 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
inito thee that thou shojddest oppress ? that thou shouldest des-
pise the work of thine hands f and shine upon the counsel of the
wicked ? Job. x. 3. So that, as the wicked boldly deny a pro-
vidence, or, at least, reproach it ; others, of a far better charac-
ter, 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
w^ords. Nay but^ O man^ who art thou^ that repliest against God^
Rom. ix. 20. Is there no deference to be paid to his sovereign-
ty, who has a right to do what he will with his own ? Is his jus-^
tice to be impeaclicd, and tryed at our bar? Or his wisdom, to
be measured by our short-sighted discerning of things, who can-»
not 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 Habak •
kuk, Jeremiah, and Job, rather speak the sense of the world,
than their own sentiments of things, and desire that God woul4
clear up some dark providences, that wigked mtn might not^
THE WORKS or PBOVIDENCE. 61
bring their objections against them ; but it may be doubted,
whether this be the sense of those scriptures or no. And as for
the Psahnist, in the other scripture, it is plain, that he express-
es 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 re-
ply to this objection, let it be considered,
1. That the unequal distribution of things is so far from be-
ing 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 k
prince should be dispensed alike to all ; so it sets forth the beau-
ty of providence, as God is the Governor of the world, that
some should more eminently appear to be the objects of his fa-
vour than others.
2. The wicked, whose condition is supposed, by those who
bring this objection, to be more happy than that of the righte-
ous, will not appear, if things were duly weighed, to be so hap-
py, as they are pretended to be, if we consider the evils that
they are exposed to at present, some of which are the imme«
diate 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 ren-
der 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 incon-
sistent with peace or happiness, much more if we consider the
end thereof, as it leads to everlasting destruction : thus it is said,
£ven in laughter the heart is sorrowful; and the end of that
mirth is heaviness. The backslider in heart shall be filled xvitk
his oxvn 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 hathy
is better than the riches of many wicked^ Psal. xxxvii. 26.
3. As for the good man, who is supposed to be in an afliict^
ed«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 con-
dition of the rich man, who is represented in the parable, as
•clothed xvith purple and fine linen, and faring sumptuously every
day: but it we consider hin, when leaving the world, as car"
Tied by angels^ intQ Abnihain^s bosom-, and the ot,her plunged
Vol. IL I
iiiL TiiE WORKS OF PROVIDENCE.
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 disadvan-
tageous circumstances, as to what respects his outward condi-
tion ; we must, notwithstanding, regard him, as an object of di-
vine love, and made partaker of those graces, and inward com-
forts, which are more than a balance for all his outward trou-
bles ; 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 dijing life ?
yet he has a better life^ that is maintained by him : Is he chast'
ened? yet he is not killed : Is he sorrowful? yet he always re-
joiceth : Is he poor ? yet he maketh many rich / has he nothings
as to outward things f yet he possesseth all things^ as he is an
heir of eternal life, 2 Cor. vi. 9, 10.
Quest. XIX. What is God^s providence towards the angels P
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 glo-
ry, and established the rest in holiness and happiness ; em-
ploying 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 mat-
ter, in different respects. Accordingly it is said,
I. That God, by his providence, permitted some of the an-
gels to fall. This appears, by the event, because there are some
\vicked and impure spirits, sunk down into the depths of mise-
ry, from that state in which they were created, as the conse-
quence 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 disjien-
sation 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 hap-
piness or misery of every one of them was to be the result of
ins own personal conduct. As their persisting in obedience to
God was necessary to their establishment in holiness and hap-
piaessj 50 the least instance of rebellion against him^ would
63
bring inevitable ruin, upon them. Now that which is observed
concerning a part of them, is, that they fell into sin and ckm*
nation : 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 good-
ness, 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 de*^
gree of light, for all the angels are described as excelling ifi
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 there-
unto.
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 ^ : 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 herfcby 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 hhn^ 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 tb*..' same sense in which
as it has been before observed, it is conversant about sin in ge-
neral ; which is consistent with his holiness, as well as other per-
fections, 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
%vhich 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,
* Some think, that those expressions, -wMch -wejindin scripture, that speak of the
devil, and his angtls, and the priiice of devils, iniport as much,- bat this ive pretend
nsi to determite. .
64 COD S PROVIDENCE TO ANGELS.
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 wot 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 ; ne-
vertheless, so far as Satan was suffered, he poured in a conflu-
ence 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,
vpon himself he was not to put forth his hand^ in ver. 12. Af-
terwards, he was permitted to touch his person ; and then we
read of his smiting him with sore hoUs^from the sole of his foot
unto his crozvn^ in chap. ii. 7* But yet he was not suffered to
take away his life. And, after this the deviFs malice still grow-
ing 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 Jie is not suffered to destroy his graces, or hurry him into
a total apostacy from God. What would not fallen angels at-
tempt against mankind, were not their sin limited by the provi-
dence of Gojl !
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 in-
numerable 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 dozvn maiiij tuoimded; yea many strong
??ien 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 corrup-
tion of their nature, '::a{\ 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 xvas suffered to buffet him^ and God took occasion, at the
same time, to display that grace^ zvhich xvns suffcient 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
fallir^g, it might farther be enquired ; whether these all fell
at once ? And here I cannot but lake 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, name-
3y, that though some of them sinned from the beginning, and
god's providence to angels. 65
these were the occasion of the shi of our first parents, as all al-
low ; yet, after this, others, who were appointed to minister to
men, were uni"aithiul in the discharge of their office, and be-
came partners with them in sin ; accordingly they understand
that scripture, in which it is said, The sons ofGodsaxv the daugh-
ters of men^ that they were fair ; and they took them ivives of
all zvhich they chose^ Gen. vi. 2. as though it were meant of an-
gels ;^ 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. iu
which it is said, that the angels^ zvhich kept not their first estate^
&c. eve?i aa Sodom and Gomorrah^ giving themselves over to for'
nicitio7i^ are set forth^ for an example^ suffering the vengeance
of eternal f re ; 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 con-
demned 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
* This 7Das the opinion of most of the fathers, in the three frsf centuries of the
church, namely, Justin JYTartyr, Origeti, TertvUian, Clemens, Mexandrimis, Lac-
tantiics, Irenceus, Cyprian, and others. Some of them appeared to have taken the
hint thereof from some JMH. of the LXX translation, ivhich rendered the -words i7i
Gen. vi. 2. instead of the sons of God, the angels saw the daughters of men, 6?r,
This translation being lisedby them, instead of the Hehre-iv text, ivkich they did not
toell understand ; though others took ii from a spurious and fabulous luriting, lohick
they had in their hands, called Enoch, or, the prophecy of Enoch, or rather. Liber,
TTifx iypnycpm, de Egregoris, a barbarous Greek luord, used to signify angels, anil
taken from the character given them of xvatchers, in t)aniel. Of this book, we have
some fragments now remaining, in -which there is such a ndictdous and fabidous ac-
count 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 enteHng into it, their luones, the year of the ivorld, and place in ivhich
this vdckedness luas cormnitted^ and other things, that are unworthy of a grave his.-
iorian ; and, the reckoning it among those writings, that are supposed to have a di-
•vine sanction, is little other than profaneness a?id blasphemy. Some of the fathers,
ivho refer to this book, pretend it to be no other than apocryphal, and, had they cotm-
ted it otherwise, all woidd have reckoned it a burlesqiie upon scripture ; therefore
Origen, who, on other occasio?is, seems to pay too great a deference to it, when Celsus
takes notice of it, as contaiidng a banter on the Christian religion, he is, on that oc-
casion, obliged to reply to him, that book was not iii great reputation in the churchy
Vid. Orig. contra Celsum, Lib. V. And Jerom reckons it among the apocryphal
toriti?igs, Yid. Hieronym. in Catal. Script. Eccles. cap. 4. And Augustin calls it
not only apocryphal, but, as it deserves, fabulous. Vid. eiusd. de Civ. Dei- Lib. XY,
€ap.)i2.
(j6 GOD'S PKOVIDEKCE TO ANGELli.
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 coun-
tenance 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 priv-
ilege, which man would have enjoyed, had he retained his in-
tegrity, 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 yield-
ing 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 priv-
ilege 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
6?
called elect angels^ 1. Tim. v. 21. If election^ when applied to
men, imports the purpose of God, to confer everlasting blessed-
ness on those who are the objects thereof, and so not only im-
plies that they shall be saved, but that their salvation shall be
eternal ; why may it not, when applied to angels, infer the eter-
nity of their holiness and happiness, and consequently their be-
ing 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 : there-
fore, 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 re-
presented as observers of God's righteous judgments ; and then
it is added, that the punishment inflicted on those, who shall
dri7i^ of the wine of the zvrath 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 an-
gels, which is either extraordinary, or ordinary. Most of the
instances which we have thereof, especially in the Old Testa-
ment, were performed in an extraordinary manner, and some-
times attended with their appearance in a human form, assu-
med for that purpose : This may be briefly considered ; ?>.nd
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 there-
of, 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 vas on his journey to Horeb, the mount of God^ 1. Kings
xix, 5- — 8. And when Abraham's servant was travelling to Me-
sopotarnia, 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 coun-
try, and was apprehensive of the danger that he v/as exposed
68 GOD^S PROVIDENCE TO ANGELS.
to, from the resentment of his brother Esau, it is said, that the
angels of God met him ; and^ when he saw the?n, 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 un-
der the emblem of horses and chariots ofjire 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, v/hen 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 apos-
tles were. Acts xii. 17. compared with chap. v. 19.
Again, sometimes they have been employed to deliver mes-
sages, and give the prophets an extraordinary intimation of fu-
ture 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 employ-
ed 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 Is-
rael, his way h^m^ perverse before God, Numb. xxii. 32. And
another angel was sent, as a minister of God's justice, in bring-
ing 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 em*
ployed, 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 pro-
mises, 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 thotc
dash thy foot against a stone, Psal. xci. 11, 12. which scrip-
ture, 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 deliver eth them, Psal. xxxiv. 7. is ap-
plicable 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 alivays hchgM the face of my Father } ivhkh i^ in heaven^
Matt, xviii, 10,
OOD's PROVIDENCIE TQ ANGELS. 69
Moreover, the ministry of angels to dying saints, who are^
according to what our Saviour says in the parable, carried^ by
them, into Abrahani's bosom^ Luke xvi. 22. is universally true
of all saints. And it is expressly said, with a peculiar applica-
tion to the gospel-dispensation, that the angels are all ininistring'
spirits sent forth to minister for them who shall be heirs of sal-
vation^ Heb. i. 14. so that though their ministry, as to many
circumstances thereof, differ from what it was of old, there be-
ing nothing miraculous now attending it, as formerly there was 5
yet it remains an undoubted truth, that they are, aiid have been,
in ail ages, made use of, by t\\< providence of God, iri the ad-
ministration of his power, mtrcy, 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 immediatt. influence, or cjncern of the
providence of God, for his church ; for whatever may be as-
cribed 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 govern-
ment of the world, or the church, to them; which the apostle
expressly denies, when he says, Unto the angels hath he not
put in suhjectioJi the xyorld to come^ Heb. ii. 5. therefore,
2. The praise and glory of all their ministry is not to be as-
<:ribed to them, but to him, who makes use of them ; nor are
we to pretend, at all times, to determine, that this or that par-
ticular 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 oV his
churches, by employing them in extraordinaiy servic-s for
their good ; though we cannot, at all times, distinguish between
what is done by the immediate hand of God, and other thinga
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 v/e to sup-
pose, that God employs them in those works that are the ef«
fects of his supernatural or almight^ >ower, in which he deale
with the hearts of his people, in a way more immediately con^
ducive to their conversion and salvation^
to god's providence to man in innocency.
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 commu-
nion with himself, instituting the Sabbath, entering into a
covenant of life with him, upon condition of personal, per-
fect, 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^ con
cerns of man.
I. As to what respects his outward estate, we have an ac-
count,
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 par-
take of all the fruits, with which it was stored. The v/holc
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 resiaence.
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 heave?i, Luke xxiii. 43. 2 Con
xii. 4. Rev, ii. 7. by which application thereof, we may con-
dude, that this earthly paradise, in which man was placed, was
.a kind of type of the heavenly blessedness, which, had he re-
tained 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 ab
surd, 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 earthy in which
we li\'e ; but they have not the least shadow of reason for this
supposition, and nothing can be more contrary to the account
ive have thereof in scriptures
7i
(2.) Others fancy, that there was really no such place, but
chat the whole account we have thereof, in Gen. ii. is allegori-
cal ; 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
gi'eat garden, or paradise, and that when man was placed there-
in, 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 gar-
den^ and afterwards /?w? hijii into it ; Gen. ii. 8^ and after the fall,
he drove him out ofit^ chap, iii.24. But,passingby these ground-
less conjectures, something may be determined, with more cer-
tainty, 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,
Ist^ 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 Assy-
ria had conquered, Isa. xxxvii. 12.
2dlijy Two of the rivers, that proceeded from Eden, which
watered paradise, were well known in after-ages, viz* Hidde-
kM, or Tigris, and Euphrates, especially the latter, of which
we often read in scripture ; and it is certain they were in Me-
sopotamia; 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, fa J
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
fa J Vide Dr, Weils' Siicred Geography, and the excunivns annexed to it.
'72 GOD S PROVIDENCE TO MAN IN ISTNOCENCY.
thereby to signify, that it ceased to be an ordinance, for his faith
concerning the way in which eternal hfe 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 consider^id the place of man's abode, to wit, para°
dise, 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 inconsis-
tent with perfect holmess, 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 employ-
ed 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 siu
brought with it ; as it is said, l7i the sweat of thy face shalt thou
eat breads Gen, iii. 19.
3. We have a farther account of the provision that provi-
dence 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 pa-
radise, 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 ;
v/hich seems to be the meaning of that expression of the apos-
tle. 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 be-
fore the fall, but in several following ages ? or, whether flesh
was eaten before the flood? It seems most agreeable to the
dif t-^tes of nature, to suppose, that he would never have found
re-
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 par-
ticular 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 afterwads 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 consi-
dered 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 cre-
ated man at first, I gave him every herb hearing seed^ which is
upon the face of all the earthy and every trce^ 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 opi-
nion relating hereunto ; and, if it be true, then we may observe,
\i 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 shor-
ter, 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 ease none of
those consequences would ensue, which would now attend a
person's being wholly confined thereto. If this way of livih^
was so far from destroying, or weakening the constitution of
men, that it tended,' by the peculiar blessing of God, not only
Y4f GOD S PR&VIDENCE TO MAN IN INNOCENCY.
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 conjec-
tures, 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 ne-
cessary 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 there-
upon, 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 nov/ they do, since pro-
vidence provided the produce of the earth ybr 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 straiv like the btdlock^ and dust shall be the serpent's meat ;
they shall not hurt^ nor destroy^ in all God^s holy inountain^ Isa.
Ixv. 25. which, if it shall be literally accomplished, is an inti-
mation 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 es-
tate. 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 excuse^? if we dont pretend
god's providence to man in INNOCENeY. 7S
them to be articles of faith, nor think it worth our while to con-
tend 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 stand-
ing 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 *.
II. We proceed to consider the providence of God, as con-
versant about man's spiritual concerns, and that in three res-
pects, namely, in granting him communion with himself, in in-
stituting 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 friend-
ship, and is opposed to estrangement, separation, or alienatior.
froqi 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 con-
viction, that he is a God of infinite perfection, which a person
may have, who is destitute of communion with him : but he dis-
played 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 in
tegrity, they were engaged to make him happy,
(2.) This communion was attended with access to God,
%vithout fear, and a great delight in his presence ; for man, be-
ing without guilt, was not afraid to draw nigh to God ; and, be-
ing without spot, as made after his image, he had no shame, or
confusion of face, when standing before him, as a holy, sin-ha-
ing 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 continu-
ed 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 hea-
ven. He was, indeed, at first, in a holy and happy state, yet he
* See Quest, cxxxis.
76 god's providence to man in innocenct,
was not in heaven, and, though he enjoyed God, it was in or-
dinances, 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, to-
gether 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 medi-
cine 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 be-
tween 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 con-
tained in it, that state in which he was in innocency : but inaf>-
much 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 werCj
though this joy was not so complete, as that is which they are
possessed of, who have not only an assurance of the impossibili-
ty of losing that communion, which they have with God at pre-
sent, 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 gra-
titude for the blessings he was made partaker of, and might
have a recess from that secular employment, which, as was be-
fore 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 un-
der the fourth commandment;* 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 parti-
cular, 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 bp observed by
feOD's tROVIDEKCE tO MAN II* INNOCENCY. *li
man, immediately after the institution thereof. Now the sane-
tiUcation 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 inno-
cency.
Object. 2. It is farther objected, that it is inconsistent with
the happy state, in wiiich 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 eit bread.
Ansxv, Though it is true, man, in innocency, was not expo-
Bed to that uneasiness and fatigue that attended his employment
after his fail, 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, atten-
ded with a more immediate access to God in his holy institu-
tions, wherein he might hope for a greater degree of commu-
nion w^ith him, w^as not inconsistent with that degree of holi-
ness 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 ever-
lasting Sabbath, it does not follow that man, how liappy 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 Ciod
had a more immediate reference to the spiritual or eternal hap-
piness of man, in that he entered into a covenant of life with
him, under which head we are to consider the personal con-
cerns of our first parents therein, {a)
■"»"' ... _
(a) If there had been a period in which there was absolutely no existences
th^^re 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
wo 'id 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 habi-
tation have not been from eternity ; therefore God is eternal. As all excellency
is in himselfj or derived from hnn, his happiness depends only on himself; and
tJie 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 con-
sequences, 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, tie 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 hunian family,
which were to be in every generation, upon the earth at qne time, j»d stiU m6re
Vol. II. ' L
7i ©OD's PR0V2DEN&E TO MAJT IN IN^OGENCY,
(1.) The dispensation they were under was that of a cove-
nant. This is allowed by most, who acknowledge the imputa-
tion of Adam's sin, and the universal corruption of nature, as
consequent thereupon. And some call it,, a covenant of inno-
eency^ inasmuch as it was made with man while he was in a
state of innocency ; others caii it, a covenant ofxvorks^ because
perfect obedience was enjoined, as the condition of it, and ^f
it is opposed to the covenant of grace, as there v/as n /provi-
sion made therein for any display of grace, a^^ tiu^rc it* in that
covenant which we are now under ; L at, 'n 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 term-
ed 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 j 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. There-
fore we mu5t endeavour to prove that man was not barely un-
der 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.
so, that, every one standing- or fulling- for liimseif, the earth should be the com-
mon habitation of beings perfectly holy, happy, and immortal, and also of cursed
perishing beings, he constituted the £i-st man a representative of his race. " Let
us make inan/* the race in oae. To be fruitful, mult.ply, fill, and subdue the
earth, were directed to the race. " In the day thou eatest thereof, thou sKalt
die." Tie did die spirituuily, he lost his innocence, became the subject of guilt,
shame, and tear ; and all his posterity inherit the fallen nature. Being already
curse 5. when afterwards arraigp,cd and sentenced, it was only necessary to curse
his er.j )';ments in this world. His posterity were included, for they are subjec.
fed to tile same afflictions and death. If they had not been included in the sen*
tence "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 bec:iuse 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 conjplete in every instance when there is not actual guilt.
That the woman was to have a seed the first parent heard announced in the sen-
tence 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 tvoman used,
which excludes the man^ and not the term man, which would have embraced
both, unless the Son of the vii'gin was intended ? It is all one great whole, per-
fectly seen only to God himself " O the depth of the riches both of the wisdom
and knowledge of God ; how unseai'diable are his judgments, and his ways past
finding cut,"
;COD ft PaOVIDENCE TO MAN IN INNOCEWCY. 7§
A law is the revealed will of a sovereign, in which a debt of
-obedience is demanded, and a punishment threatened, in pro-
portion 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 whttch he has
a natural right lo, but in case of disobedience ; therefore obe-
dience to a law gives him a right to impunity, but nothing more
than this ; whereas a covenant gives a person a right, upon his
fuiiiriing the conditions thereof, to all those privileges, which
are stipuiaced, 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; there-
fore, though his obedience give him a right to impunity, or to
the undiscurtied 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 ful-
iilling 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 fa-
vours which David conferred upon him, such as eating- bread
fit his table continually ^ 2 Sam. ix, 13, for those were the re-
&ult of a covenant between David and Jonathan ; in which Da-
vid promised, that he would shew kindness to hh 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, con-
sistently 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, hav^e taken away the blessings
that he conferred upon them, as creatures, in a way of sove-
reignty, but this he could not do as a judge j 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
8© god's providence to man in innocency.
obedience ; and if there were, then that dispensation, which be-
fore contained the form of a law, having this circumstance ad-
ded 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 dis-
miss this subject) not only that man was obliged to yield per-
fect 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 blessed-
ness ; then it will follow, that he v/ould 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.
Thiy I apprehend to be the just difference between a law and
a covenant, as applicable to this present argument, and conse-
quently must conclude, that the dispensation man was unaer,
concained 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 v/ill, 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 thai pro-
mise, which God was pleased to give to man in this dispensa-
tion, 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 iffe that now is, ami 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 j so it is to be under-
stood, when our Saviour says, Strait is the gate, and narrow
is the way^ which ieadeth xtntG life ; Matt. vii. 14. and else-
where, 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 obe-
dience, he was given to expect some privileges, which he was
not then possessed of, v/hich included in them the enjoyment
of the heavenly blessedness; therefore this dispensation, that
he was under, may well be called a covenant of life.
god's providence to man in INNOCENCY. 81
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 prove d from Hos. vi. 7. which they choose to ren-
der, Theij^ like Adam^ have transgressed the covenant; from
wtience 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*
^yh-n Job says, If I covered my transgressions^ as Adam^ Job
xxxi. Q>2>* alludmg 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 impro-
bable sense of this text :* yet I would not lay much stress on
it ; because the words may be rendered as they are in our trans-
lation, They^ like men^ &c. a. 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 aposde uses the
words, when reproving the Corinthians, he says, Are ye not
carnal^ and walk as inen^ 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 hap-
piness 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 crea-
ted, 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 sub-
jects, 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 1 would not wholly give it up, as contain-
ing 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
* Vid. Grot, in Hos. vi. 7. Mihi latina hxc interpretatio von djspiicet, ut semvs
hie sit ; sicut Jidam, quia pactum rneumviolavifferpulsus est ex Hedenci ita cequum
;st €x'8ua terra expeiU.
32 GOD S PROVIDENCE TO MAN IN XNNOCENCY*
it, but as a motive to obedience ; and therefore it includes in it
a promise of life, in case he retained his integrity.
The ques.ion therefore is ; what is meant by this life ? or,
whether it has any respect to the heavenly blessedness ? In an-
swer 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 arid your soul shall live ^ Isa. Iv. 3. and, If
thou wilt enter into life^ keep the commandments^ Matt. xix. 17*
and in many other places i therefore why should not /i/e, in
this place, be taken in the same sense ? So, on the other hand,
when death is threatened, in several scriptures it implies a pri-
vation 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 Foun-
tain of blessedness, otherwise he would have been very defec-
tive in knov/ledge ; 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 im-
planted in his nature ?
But, that it may farther appear that our first parents were
given to expect a greater degree of happiness, and consequent-
ly that the dispensation, that they were under, was properly
fede;ral, let it be considered ; that the advantages which Christ
came into the world to procure for his people, which are pro-
mised to them, in the second covenant, are, for substance,*
the same with those which man would have enjoyed, had he
not fa.llen ; for he came to seek and to save that which was losf^
and to procure the recovery of forfeited blessings. But Christ
came into the M^orld to purchase eternal life for them ; there-
fore this would have been enjoyed, if there had been no need
of purchasing it, viz* if jnan 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
laxv, 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 ex-
ceeding- great reward^ Gen. xvii, 7. compared with chap. xv.
* When I speak of the advantnges being, for substance the same, it is supposed^
that there are some ciraimstances of glory ^ in lohich that salvation that was purcha-
sed by Christy diffei's from that happiness which *ddam tvculd have t>€enpos9€Sigd of,
had he persisted in his integritij.
OOD^fi PROVIDENCE TO MAN IN INNOCENCY. 83
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 adop-
iion oj sons, GaL iv. 4, 5. that is, that we might be made par-
takers Oi all the privileges of God's children, which certainly
include in them eternal life.
Agc).in, there is another scripture that farther supports this
argument, taken from Rom. viii. 3, 4. What the law could not
do, in that it xvas weak through the fiesh, God sending his own.
Son in the likeness of sinful Jlesh, and, for sin, condemned sin in
thefesh, 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 agreea-
ble to the sense of many other scriptures, that speak of the ad-
vantages 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 pos-
terity, 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 rec-
koned inconclusive, it would be sufficient to our present pur-
pose, and would argue the dispensation that Adam was under
to be that of a covenant, if God b^d only promised him the
grace of confirmation, and not to transplant him from the
earthly to the heavenly paradise ; for such a privilege as thia^
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 dispensa-
tion he was under to be federal. Therefore, before we dis-
miss 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 possess-
cd 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 eveiu If the saiat« in heaven^ who are ad-
94 cod's providence to man in innocency.
vanced 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 hap-
piness of Adam have been so, if he had been to have coiianu-
ed for ever, without this privilege.
2. If he had not had ground to expect the grace of confir-
mation in holiness and happiness, upon his yielding perfect
obedience, then this perfect obedience, could not, in any res-
pect, in propriety of speaking, be said to have been condition-
al, 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 in-
nocent creature in a state of perpetual uncertainty, as to the
continuance of his holiness and happmess; which he would
have done, had he not promised him the grace of confirma-
tion, 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 angeis, 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 goodn.ss of
God should be less glorified towards man at first, had he re-
tained 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 glo-
ry, or, at least, for a farther degree of happiness, containing in
it this grace of confirmation, which is the least that can be sup-
posed, 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 pro-
mise 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 re-
ferred to, calls the dispensation,'that Adam was under, a law ;
therefore we have no ground to call it a covenant*
god's providence to man in INNdCENCY. B5
Answ. It is true, it is often called a law ; but let it be coa-
sidered, that it had two ideas inciuded in it, which are not op>"
podite to, or inconsistent with each oiher, namely, that of a law,
and a covenant. As man was under a natural and indispensa-
ble obligation to yieici pt;riect obedience, and was liable to eter-
nal 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 tins matter, to fulfil the demands thereof.
Object. 2. It ?s farther objected, against what has been said
concerning man's having a promise of the heavenly blessed-
ness given him, upon condition of obedience, that this is a pri-
vilege peculiarly adapted to the gospel-dispensation ; and that
our Saviour was the first that macie it known to the world, as
the aj:)ostlc says, that life and ijnmortality is bro-fght to light
through the gospel^ and made manifest^ by the appearing cf our
Saviour Jesus Christy 2 Tim. i. 10. and therciore it was not
made known b}' the law, and consequently there was no pro-
mise thereof made to Adam in innocency; and the apostle
says elsewhere, that the xvay into the holiest of all ^ that is, into
heaven, xvas not yet made manifest^ -while the first tabernacle
tvas yet standings till Christ came, Tvho obtained eternal re--
iemption for iis^ Heb. ix. 8, 11, 12. From whence they argue,
tliat we have no reason to conclude that Adam had any pro-
mise, or expt ctation, founded thereon, of the heavenlv blessed-
ness ; and consequently the arg^^iment taken from then'ce to
prove, that the dispensation he was under, was that of a cove-
tiaqt, is not conclusive.
Ans-w, It seems very strange, that any should infer, from the
scriptures mentioned in the objection, that eternal life v/as al-
together unknown in the world till Christ came into it, inas-
much as the meaning of those scriptures is plainly this : in the
former of them, when the apostle speaks of life and immortali--
ty as brought to light by the gospel^ nothing else can be inten-
ded, but that this is more fully revealed by the gospel, than it
%vas before ; or, that Christ revealed this as a purchased pos-
session, in which respect it could not be revealed before. And,
if this be opposed to the revelation given to Ad^i» of life an4
Vol, IL M ' .
S6
immortality, in the first covenant ; it may be notwithstanding^
distinguished from it : for though the heavenly blessedness was
contained therein j 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 int^
the holiest of all. that is, into heaven, not being made manifest
-while the first tabernacle was yet standings the meaning there-
of is, that the way of our redemption, b) Jesus Christ, was not
so clearly revealed, or with those circumstances of giory under
the ceremonial law, as it is by the gospel ; or, at least, whatever
discoveries wcre 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 obtain-
ing 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 agree-
able to his character, as a subject, and thereby to own the so-
vereignty of his Creator, and Lawgiver, and the equity of his
law, and his right to govern him, according to it, which obli-
gation 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, v/ithout 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 for-
bade him j therefore we are not to suppose, that it was only \ni\
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 obe-
dience to the divine law, it follows from hence, that it was ne-
cessary 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 vras made
known to man two ways, agreeable to the twofold distiiiction
thereof*
god's providence to man in innocency. 87
Uf, The law of nature was written on his heart, in which
the wisdom of God did as much discover itself, as in the sub-
ject matter of this law. In this respect, the whole law of nature
might be said to be made known to him at once ; the know-
ledge of which was communicated to him, with the powers and
faculties of his soul, and v/as, as it were, instamped on his na-
ture ; so that he might as well plead, that he was not an intel-
ligent creature, as that he was destitute of the knowledge of
this law.
2^/5/, 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 hearty yet
he had th- knov/iedge 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 posi*
tive iav/'s could not be known in a way of reasoning, as the law
of nature might. But, since we have sufficient ground to con-
clude, that God was pleased, in different ways and times, to
communjcute his mind and will to man, we are not to suppose
that he was destitutt of the knowledge of all those positive
3av/s, that he was oblige a 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 worsliip, doubtless, Adam had many such laws re-
vealed to him though not mentioned in scripture. This I cannot
but observe, because some persons use such modes of speaking
about this matttr, 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, (a)
4. The obedience, which man was to perform, was to be per-
petual ; bv vv'hich we are not to understand, that it was to be
performed to etennty, i^der the notion of a condition of the
covenant, though it certamly was, as this covenant contained
in it the obligation of a iaw^. The reason of this is very obvi-
ous ; for, when any thing is performed, as a condition of ob-
taining 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
pej'petual^ when treating on this subject, it must be understood
with this limitation, that man was to obey, without any inter-
ruption or defect, so long as he remained in a state of proba-
tion ; and this obedience had a peculiar reference to the dispen-
.->ation, as it was federal : but, when this state of trial was over,
(a) Yet it is the better opinign, that he %vas viJnera b]/? only on one point.
88
and the blessing, promised on this condition, conferred, then,
thougti the same obedience was to be performed to eternity, it
would not be considered as the condition of a covenant, but as
the obligation ot a law. And this leads us to enquire,
Whether we may not, with some degree of probability, with-
out being guiity of a sinful curiosity, determine any thing re-
lating to the time of man's continuance in a state of trial, be-
fore the blessing promised, at least, that part of it, which con-
sisted in th'ct grace of confirmation, would have been conferred
upon hiui. Though I would not enter into any subject that is
over-curious, or pretend to determine that which is altogether
uncertain, yei, I think this is not to be reckoned so; espt cially
if we be not too peremptory, or exceed the bounds of modesty,
in what respects this matter. All that 1 shall say, concerning it,
is, that it seems very probable that our first parents would have
cbndnuv-d no longer in this state of probation, but would have
attained the grace oi" confirmation, which is a considerable cir-
cumstance in the blessing promised in this covenant, as soon as
they had children arrived to an age capable of obeying, or sin-
ning, themselves, which, how long that would have been, it is a
vain thing to pretend to determine-
The reas:>n why divines suppose, that Adam's state of pro-
bation would have continued no longer, is, because these chil-
dren 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 at-
tained the blessings of this covenant, before Adam had iulfilled
the condition thereof. If they had not been confirmed, then it
ivas 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|iieaven, and so have at-
tained the perfection of the blessings contained in this covenant,
it would be a vain, presumptuous, and unprofitable thing to en-
quire into.
(4.) The last thing observed, in this answer, is what some
call the seals annexed to this covenant, as an ordinance design-
ed to confirm their faith therein ; and these were the two trees
mentioned in Gen. ii. of which the tree of life was more pro-
perly called a seal, than the tree of knowledge of good and evil.
1. Concerning the tree of life, several things may be observ-
l.s^, 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.
2dlyy The fruit thereof is said, in the same scripture, to be
S9
pteasant to the sight ^ and good for food^ as well as t'^.at of other
trees, which were ordamed for the same purpose. It is a vain
thing to enquire v/hat sort of fruit it was ; and it is better to
confess our ignorance hereof, thidi. to pretend to be wise above
what is written.
Zdly^ It is called the tree of life. Some suppose, that the prin-
cipal, if not the only reason, of its being so called, was, because
it was ordained to preserve man's natural life, or prevent anv
decay of nature ; or So restore it, if it were in the least unpair-
ed, 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 tempe-
rament of his body, by which means death would gradually, ac-
cording to the course of nature, be brought upon him : But, as
a relief against this, he had a remedy ahva\s at hand ; for the
fruit of this tree, by a medicinal virtue, would effectually re-
store him to his former state of health, as much as meat, drink,
and rest, have a natural virtue to repair the fatigues, and sup-
ply the necessities of nature, in those who have the most health-
ful constitution, which would, notwithstanding, be destroyed,
without the use thereof. But, though there be somewdiat of spi-
rit and ingenuity in this supposition ; yet why may we not sup-
pose, 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 I
Therefore 1 cannot but conclude, that the principal, if not the
only reason, of the tree of life's being so called, v/as because it
was, by God's appointment, a sacramental sign and ordinance
for the faith of our first parents, that, if they retained their in-
tegrity, they might be assured of the blessed event thereof, to
wit, eternal life, of which this was, as it is called in this answxr»
■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 signifi-
ed 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 therebv.
Now, to make it appear, that it was designed as a sacramen-
tal si^n of eternal life, which was promised in this covencmt^
90 god's providence to man in inngcenc\.
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, Bles-
sed are they that do his cG77imandments^ 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 Nexv Jerusalem ; or it has a particular application to
that state of the church, When God shall wipe away all tears
from their eyesy and there shall be no mere deaths neither sor-
roiv nor crying^ chap. xxi. 4. and it is mentioned immediately
after, Chrisfs coming quickly^ and his rewards being zuith 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 sanctifica-
tion, which was one thing signified by circumcision, is called,
The circumcision made without hands ^ Coloss. ii. 11. and re-
generadon, which is signified by baptism, is called, our being
horn of water ^ John iii. 5. and Christ, whose death was signi-
fied by the passover, is called, Our Passover, 1 Cor. v. 7. Ma-
ny other instances, of the like nature, might be produced ; there--
fore, since the heavenly glory is represented b)^ the tree of life,
why may we not suppose, that the reason of its being so call-
ed, was, because it was ordained, at first, to be a sacramental
sign or pledge of eternal life, which our first parents were giv»
en 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, vv^as 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
t\ro 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 sup-
per, as having relat'^on to the blessings expected therein, is
inconsistent with this pre^sent dispensation, in which we have
nothing to do with the ceremonial law, any more than our first
god's PR0VID£N€E TO MAN IN INNOCENCY. 91
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 ro be a sacramental sign of the covenant, which our
first parents were under, bui rather, as was b<;fore observed, an
expedient, to render them immortal in a natural way, masrnuch
as when man was fallen, yet the tree oi 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 faming szvord^
rvhich turned every xvay^ to keep the xvay 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, notw^ithstanding 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
cat of it, that so the curse, consequent upon his fall, might take
effect.
Afisw, The absurdity of this objection, and the method of
reasoning made use of to support it, will appear, if we consi-
der, that there was something more lost by man's fall, besides
immortality, which no fruit, produced by any tree, could re-
store to him. And, besides, man was then liable to that curse,
which was denounced, by which he was under an indispensa-
ble necessity of returning to the dust, from whence he was
taken ; and therefore the tree of life could not make this threat-
ening 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 there-
unto, 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 ev^r, 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 whicS it was before, it ceased to be a sacram'^^tal sign ; and
.^2 ood's providexce to xan in ixnocenct.
therefore, as he had no right to it, so it would have been no
less than a profanation to make a rehgious use of it, in his fal-
len state.
2. The other tree, which we read of, whereof our first pa-
rents were forbidden to eac, upon pain of death, is called. The
tree of knowledge^ of gooa and evil. Though ihe fruit of this
tree was, in itseir, proper tor food, as weii as that oi any other;
yet God forbade man to tat oi 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 appa-
rently 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 con-
jecture * ; and therefore I would rather profess my ignorance
as to this mattc-r.
As to the reason of its being called the tree of knowledge,
of good and evil ; some have given great scone to their im-
aginations, in advancing groundless conjectures: thus the Jev\'-
ish historian |, and, after him, several rabbinical writers, have
supposed, that it was thus described, as there was an internal
vircue in the fruit thereof, to brighten the minds uf men, and,
in a natural way, make them wise. And Socinus, and some of
his brethren, have so far improved upon this absurd supposi-
tion, 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 :j:. But enough of these absurdities, which carry in them
their own confutation. I cannot but think, it is called the tree
* The principal argument brought to prove t/iisy is tJie applicatiov of that scrip-
twe, to this purpose^ in Cant. viii. 5. I ':dset: tl;ee up uncici iho apple tree, vhere
Ifcy moUier brought thee forth, cm if he should sdiJ, the church, iche}i fallen by our
fir st parents eating thefrvit of this tree, rjas raised np, when the Ji'Iessiah -i-as first
promised. But, though this be a truth, yet ivhether it be the thi?ig intended, by the
Holy Ghost, in that scripture, is iincertain. ^'is for ihe cpmion of those ivho suppose
it ivas afg-tree, as Theodoret, {Vi.d. Quest, xxviii. iti (yen.'\ and some other ancient
•writers ; that has no other foundation, but ~vhat tve read, concerntng our frst parents
.sewing fig leaves together, aiid making themselves aprovs, tvhich, they suppose, ivas
done before they departed from the tree, their shame immediateh' suggesting the ne-
cessity thereof lint others think, that ivhatever tree it -were, it certanily ivas not a
fig-tree, because it ca7i hardly be supposed but that our first parents, having a sense
cfgiult, as ivcll as shame, luoidd be afraid so 7nuch as to touch that tree, ivhich had
occasioned their ruin. Others conclude, that it ivas a vine, because our Satnour ap-
pointed t/iat -wine, which the vine produces, should be used, in covimeinorating his
death, which removed the effects of that curse, which sin broitght on the world: bttt
this is a vain and trifling method of reasoning, and discovers what lengths some men
run in their absurd glosses on scripture.
f Vid. Joseph. Antiquit. Lib. I. cap. 2.
i Vid. Sadn. cdi' Stat. Prim. Ihtn, i^ Smalc. de ter. & JVfit, Dei. Fit.
THE FALL OF MAN, 9S
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 hare yielded
obedience to this law, which was designed as a trial of his rea-
diness, to p:;rform universal obedience in all the instances there-
of. 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 com-
mand, determined to leave him without excuse. This was that
transgression by which he fell, and brought on the world all th&
miseries that have ensued thereon.
Quest. XXI. Did ?nan continue in that estate zvherein God at
first created him 7
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, alid
thereby fell from the state of innocency, wherein they were
created.
IN this answer,
I. There is something supposed, namely, that 6ur 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
m a power, which man had, of choosing, or embracing, what
Vol. IL N
^^ THE FALL OF MAlv^
appeared, agreeably to the dictates of his understandings 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 hap-
piness 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 un-
lawful object presents itself, under the notion of good, though
k be really evil, the will is, notwithstanding, said to act freely^
in choosing or embracing it, in which respect it is free to evil 5
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 an}" 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 repre-
sented under the appearance of good, and accordingly the will
determine itself to choose or embrace it ; for this is not incon-
sistent 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, sup-
poses th€ 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
betv/een 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 st}ded, a servant of sin ^
John viii. S4. 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 vv^ith ever}- 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 proba-
tion, to jSford them that immediate help^ by the interposition of
THE FALL 01 MAN. 95
hh providence, which would have efFectually prevented their
compliance with any temptation to sin ; for that would hav^<?
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 en-
trance into paradise ; as he does his coming again into heaven,
to give disturoance to, or lay snares for any of the inhabitants
thei^of ; or, though he suffered him to assault our first parents,
he might, by che interposition of his grace, have prevented that
inadvertency, by which they gave the first occasion to his vic-
tory 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 ttmptation; and had he given them a present inti-
mation of their danger, or especially excited those habits of
grace, which were implanted in their souis, at that time, when
there was most need thereof, their sinful compliance with Sa-
tan'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 suf-
ficiency 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, ac»
cording 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 tempta-
tion ; the consequence v/hereof was, that, by sinful compliance
therewith, they fell from their state of innocency. It appears
very evident, from scripture, that they were deceived, or be-
guiled, as Eve says. The serpent beguiled 7ne, and I did eafy
Gen. iii. 13. And the apostle Paul speaks concerning it to the
same effect; The xvoman being deceived^ was in the transgress
sion, 1 Tim. ii. 14. in which scripture, though it be said, in the
foregoing words, that Adojii 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
%e 'f HE FALL OF MAN,
liini3elf into the depths of misery, in complaisance to her, in
her sorrows :* But we rather thmk, that ihe apostle does not
speak of Adam'b not beuig cleceivea, but rather of his not being
first deceivea, or first in the- transgression.
Now this deception or temptation, was from the devil, who,
because of his subtiity, is cahed, J hat old serpent, Rev. xii. 9»
chap. XX. 2. and he is said to make use oi xviles^ Eph. vi. !!♦
that is, various methods of deceit in suiimg his temptations,
so that men may be ensnared by them ; which itads us to con-
siacr,
IV. The methods he took to deceive our first parents, as we
have a particular account ihereoi, ana oi their compliance there-
'widi, in Gen. lii. 1- — 6. in ■whicli we shall take occasion to ob-
serve w ho the tempter w^as ; and the way and manner how he
assAulted ihem.
; Therfe are two extremes of opinion, which some run into,
which are equally to be avoided. On the one hand, some sup-
pose that it was a beast, or natural serpent, that was the temp-
ter, and that the devil had no hand in the temptation ; w^hereas
Others suppose that there w^as 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 subtiity. This we call another extreme
of opinion, and, indeed, the truth iits in a medium between
them both ; therefore we mtist suppose, that there was really
a natural serpent, a beast so called, made use of, as an instru-
ment, bv the de^'il, 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 begtnnmg^ 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 w^as endow-
ed with speech,! 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, .^
* Tins is beautif till y described by Milton, (iv his paradise lost, Hook- IX.) and
manii others have asf;erted the stime thing fo,r substarice^as thinking it beloiv thewis'
dom. of the man to be imposed on ; thereby insinuating, though tviihoiit sttfficient
ground, that he had a greater degree ofivisdom allotted to him than his ivife.
f JosepJii.is indeed, (See Antiq. Lib. J. cap. 2.) intimates, that the serpent ~vas, at
Jlrst, endowed with speech, and that his loss of it %vas iujlicted for his tempting man;
but it is a groundless conjecture arising fiom a supposition, that those things spokeTi
of in Gen. ih. 7ahich are attributed to the dtn'i', were done ivithout him, ivhichis r.Ot
^nUj his opinion, but of many other Jeiviih ivriters, and several modern oTiee.
THE FALL OF nAS, $7
Jt would be a very hard matter to prove that they are capable
of digesting their ideas into a chain of reasoning, or inferring
consequences trom premises, as the serpent did ,* much kss are
they capable of reasoning about divine subjects, who know no-
thing of God, or the nature of moral good or evil, as the ser-
pent that tempted Eve must be supposed to have done. But
though the serpent was not the principal agent herem, yet it
was made use of by the devil; and then fore the whole histo-
ry, which we have thereof in the place bctore-mentioned, is not
an allegorical account of what Satan dici, as some suppose, with*
out any regard to the part that the serpent bore therein.
This appears from the curse denouncea againsi the S( rpent.
Because thou hast done this^ saith God, thou an cursed above all
cattle^ and above every beast ojthejield; upon thy belly shall thou
^'0, and dust shall thou eat all the days cjtliy lije^ Gen. iii. 14.
which is only applicable to the beast so called, and this we see
evidently fulfilled at this day. Some, iron, hence, inler, noi, I
think, without reason, that the serpent, before this, ^vcnt erect;
whereas afterwards, as containing the visible mark of the curse,
it is said to go on its belly. This part of the curse therelore
respected the naturid serpent only ; whereas that contained in
the following words, / will put enmity betiveen thee and the xvo-
man^ 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 exem.pt 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 w^ar 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 ser-
pent, 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.
l..He concealed his character as a fallen spirit, and pre-
^8 THE FALL Oi MA.\.
tended 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 nar-
ration 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 tre?ted 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 in-
stance of subtilty ; inasmuch as an enemy is never more for-
midable, 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 whona
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 appre-
hensive, that the longer man stood, the more his habits of
grace would be strengthened, and so it would be more difH-
cult for the temptation to take effect. But that which seems to
be the principal reason, was, either because he was apprehen-
sive" 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 ob-
taining the grace of confirmation, after he had yielded obe-
dience for a time, all his temptations would prove ineffectual :
therefore he applied himself to his work with the greatest ex-
pedition.
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 Jirst in the transgression, and
that she was first deceived by the serpent ; and, indeed, had he
THE FALL OF BIAN. ^
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 tempta-
tion, and not warning her of her danger, or endeavouring to de-
tect 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, if 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
v/ould 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 ob-
serv^es. Two are better than one ; for if they fall ^ the one -will
lift up his fellow ; hut woe to him that is alone when he falleth^
Eccles. iv. 9, 10.
4. The instrument Satan made use of, was, as was before ob-
served, the serpent : Probably he was not suffered to take a hu-
man shape ; or, if he had, that would not so well have answer-
ed 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 managedi
the temptation with that success ; for there was no corrupt na-
ture in our first parents to work upon, as there is in us. There-
fore some are ready to conclude, that no temptation can be offer-
ed 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 par-
ticularly that of some brute creature, that he might more effect-
tually carry on his temptation. And it was expedient to an-
swer his design, that he should not make use of any brute crea-
ture, 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, v/hen the sun shone upon it, cast a bright re-
fection 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 dis-
course with Eve about the tree of knowledge, when she was
c^landing by, ©r at least, not far from it, that so he might pre-
100 THE FALL OF MAN.
vail with her to comply with the temptation in haste ; whereas,.
if he had given her room for too much deUberation, it might
have prevented his design from taking effect : If she had been
at some distance from the ti'ee, she would have had time to con-
sider what she was going about ; she did not want understand-
ing to detect the fallacy, had she duly v*^eighed matters, and
thciefore 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, .b/if saw that it was pleasant to the eyCj
and ^oocl for food,
6. As to what respects the matter of the temptation, we may
observe, chat the dcvi' di » not immediately tempt h^r to blas-
pheme God, to procia m open war against him, or to break one
of the commandm -nts of the moral law ; but to violate a po-
sitive law, which, t lough heinous in its own nature, as it was
a practical disownnig or denying the sovereignty of God," and
had many other aggravations attendmg 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 prettnds ig-
norance, and speaks as one that wanted information, when he
says, Tea^ hath God said^ Te shall not eat of every tree in the
j^arden, 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^ Te shall not eat of it ;
neither shall ye touch ity 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 da^
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 t6 be avoided that may
THE FALL OF MAN. i,01
^jTOve an occasion of sin, as well as the sin itself. Others sup-
pose, that there is a degree of unbelief contained in that expres-
sion. Lest ye die * ; which may be rendered, Lest per adventure
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 un»
certain 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
aot be just to his word, when he says, Te 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, know^
ing- good and evil. Here we may observe,
1^^, 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 know-
ledge, thereby tempting her to be discontented with her pre-
sent condition ; and, since knowledge is the highest of all na-
tural excellencies, he tempts her hereby to desire a greater de-
gree thereof, than God had allotted her, especially in her pre^
sent state, and so to desire to be equal to the angels in know-
ledge ; whicli 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 GocL 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 belike God, that is. Ye shall have a great-
er 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,
* The -words of the prohibition, in XSeri. ii. 17. ere. Ye shall surely die : -whereof
in the account she gives thereof to the serpe?U, her 7vords are, pfSDH \Q "^^'^^ich On^
Jcelos, in his Tanrum, renders, Ne ibrte moriamini, '
Vol. IL ^ O
102 THE FALL OF MAN.
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.
S^/e/, 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 thoiight
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 reason-
ably 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 sacra-
mental ordinance, to signify man's attaining eternal life, this
tree was an ordinance for her attaining knowledge ; and there-*
fore 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 in-
sinuation ! 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 argu-
ment 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 con-
sent 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 res-
pect, owing to the devil, though Eve was the more immediate
instrument thereof. And to this we may add, that, besides her
THE FALL OF MAN. 103
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 cor-
rupt nature. And besides, we may suppose, that, through a
bold presumption, and the blindness of her mind, and the hard-
ness of her heart, which immediately ensued on her fall, she
might insinuate to her husband, that what the serpent had sug-
gested 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 pre-
vailed upon, and hereby the ruin of mankind was completed.
Thus concerning their sin and fall.
V. We shall now consider what followed thereupon, as con-
tained 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 sinj They knew that they were naked, and accordingly
they were ashamed; (o^ and had a sense of guilt in their con-
sciences, and therefore were afraid. This appears, in that,
(a) The coiBmand had been ^iven to Adam : he was the representative of" Eve
and his posterity ; according- ;y, upon her eaiii.g-. no change was discovered : but
as soon as he ate, " the eyes r^ them bcth -vere opened" They instantly felt a con-
scious loss of innocence, and they v.ere ushamed of iheii' condition.
This affection may have eithei good or evil as its exciting cause. The one spe-
cies is pniise-worthy, the other culpable. When there exists shame of evil, the
honour of the j^arty 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 statior.. 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 aggravs'^te the
guilt, and show it was deliberate.
The religious man must count upon opposition from a world hostile to holi-
ness. His conduct and character will necessarily, by contrast, condemn those of
the wicked. "QvX he is neither to abandon his duty, but cause his light to shine;
nor purposely afflict the sensibility of his enemies, but tre^'l them with mildness
and kindness. The demure and dejected countenance is to be avoided, not only
because the christian has » rig'ht to be cheerfiil, but b«c»u»e wl^^n voluntaryj it
rO^ THE FALL OF MAKV
2. God calls them to air account for what they had done, an*!
they, through fear, hide themselves from his presence ; which
shews how soon ignorance followed after the fall. How un-
reasonable was it to think that they could hide themselves from
Gbd ? since there is no darkness^ nor shadow of deaths where the
•workers of iniqinty may hide themselves^ Job xxxiv. 22.
3. God expostulates with each of them, and they make ex-
cuses; the man lays the blame upon his wife,^ ver. 12. The
xvoman^ xvhoin thou gavest to be with me^ she gave me of the tree^
and J did eat ; which contains a charge against God himself^
as throwing the blame on his providence, The woman whom
thou gavest to be with ?7ie. And here was an instance of at
breach of affection between him and his wife : as sin occasions
breaches in families, and, an alienation of affection in the near°
est 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
strpent, ver. 13. The serpent beguiled 77ie, a7id 1 did eat. There
was, indeed, a deception or beguiling ; for, as has been already
observedy an innocent creature can hardly sin^ but through in-
advertency, as not apprehending the subtilty of the temptation,
though a fallen creature sins presumptuously, and with delibera-
tion ; 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 contamed in it many other sins. Some have ta-
ken pains to shev\^ how they broke all the Ten Commandments,,
in particular instances : But, passing that bj^, it is certain, that
5s h}pocriticaV; and because also it injures the causs by exciting disgust and
'"onlempt, 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 in-
dicates delect in the authors of ihem. If religion were, as the infidel hopes it will
prove, witliout toundation, 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 cer-
tain, it is to rush upon the bosses of God's buckler, and the most horrid inso-
lence.
Ridicule '\a no test of truth, for the greatest and most important truths may be.
aubjected 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 gene-
rous, hut a little piddling^ genlu.s, alvd contemptibie pride.
lie who yields to the siiame of that which is good, weakens his powers of re-
■sistance, pravokes the Spirit of grace, hardens his conscience, strengthens the
hands of the enemy, excites the contempt of the wicked themselve.'^, grieves his
fellow christians, alfionts God to his face, and incurs the judgment of Christ
-' "Whosoever is aslramed of me and my words, of him will 1 be ashamed."
THE FALL OF MAN. iO-S
tlicy broke most of them, and those both of the first and second
table ; and it may truly be said, that, by losing their innocen-
cy, 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 lawy and yet offend in one pointy he is guilty of ally
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 consist-
ent with their present condition, or, at least, a desire of increas-
ing in knowledge in an unlawful way.
(2.) Discontentment with their present condition; thougli
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 pro-
cure 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 pre-
sumption, concluding that all would be well v/ith 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 comaiitted 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 pltnty of provisions, both for
their satisfaction and delight, and no tree of ihe garden pro-
hibited, but only that which they ate of, Gen.'ii. 16, 17.
(8.) It was committed against an express warning to the
contrary ; therefore v/hatever dispute might arise concerning
other things being lawful, or unlav/ful, 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 endov/ed v/ith a rectitude of na-
ture, 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
1Q6 THE FALL Of MAK.
have been, as to what respects that which first led the way td
a sinful compliance : they had a sufficient degree of know-
ledge to have fenced against the snare, how much soever they
pretended themselves to be beguiled and deceived, as an ex-
cuse 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 no=
torious instance of that w^ant 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 chem of it. And as
eternal blessedness was to be expected if they yielded obe-
dience, 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 hap-
piness, though he knew that his fail 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 wall, without any pro-
pensity 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 wnll; then how deplorable is
the state of fallen man, when left to himself by God in a judi-
cial way, being, at the same time, indisposed for any thing
that is good.
2diy, From the action of the devil, in attempting to ruin
man, without the least provocation, merely out of malice a-
gainst God, we may infer the vile and heinous nature of sin,
its irreconcileable 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.
Sdli/, How dangerous a thing is it to go in the way of temp-
tation, 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
THE TALL OF MAN. * 107
would not, by any occurrence of providence, lead us into temp-
tation !
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 wicktdness to another, without considering what
will be the sad effect and consequence thereof.
Quest. XXII. Did all mankind fall in that frst trans^
gression P
Answ. The covenant being made with Adam, as a public per-
son, 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 pa-
rents 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 pos-
terity; so that they sinned in, and fell with him. But, before
we enter more particularly on this subject, it may not be im-
proper 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 Jirst in the transgression, all mankind could
not be said to sin and fall in her, as they did in Adam ; there-
fore, 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 thiJig
out of an unclean P The reply, which is usually given to this,
which is only matter of conjecture, is, that God would hav^
created some other woman, who should have been the mother
of a sinless posterity, (a)
The reason why these conclude that the covenant was made
only with Adam, is because we never read expressly, in scrip-
ture, 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
(a) If Adam represented Eve (his rib) iii the covenant, she did not fall till he fell.
iQS • THE FALL O? MAN,
comma7tded the man^ sayings Of every tree in the garden thou
mayest freely eat; but of the tree of khow ledge of good and evil y
thou shah 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 7Jian 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, thejirst man, Adam, as the
head of this covenant, with Christ, whom he calls, The second
?nan, 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 7nan sin entered into the xvorld, &c. Rom.
V. 12, and By one man^s disobedience, many ivere 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 here-
in 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 re-
spected them both *, when he 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, Te shall not eat there-
of, 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
raan, both our first parents are intended ; for it immediately
follov/s, and he blessed them, therefore the woman was not ex-
cluded; so that we may apply the apostle's words, (though
used with another view) The man is not ivithout the zuoman,
2ior the woman zvithout 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 de-
signed to be the common parents thereof; the tenor of the co-
venant seems to be the same with respect to them both, and
the tree of life was a seal and pledge of blessings, to be con-
veyed by both.
But to proceed to consider the subject-matter of this an«
swer,
* The comfiilsrs of (lie LXX. seem to have nnderstood the words in this senscy
vAenthe-v ri^nder the text in Gen- il, 17. >? S av Kytpxciynri cf/T ctyTK 0«yxT» ajT69*y«f9».
THE FALL OF MAN, 109
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 pos-
terity, 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 agree-
able 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 v*'eil as their
common parent ; which, if it can be proved, then they mav 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. Ac-
cordingly,
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, th^ figure * 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 cir-
cumstances by which they may be distinguished from all other,
persons, or things that are not types. Now Adam was distin-
guished 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 large"
ly 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 re-
sult of our own obedience, but Christ's : This is plainly the a-
postle's method of reasoning. Now, if Christ Vv^as^ in this re-
^ Ti/,T;f, the Tope.
Vol. IL ' P ^
tiO THE FALt or JIAN-,
spect a federal Head and Representative of his people, then
Ad:im, who is in this, or in nothing, his type, or figure, must
be the Head of a covenant, in which his posterity were in-
cluded.
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 ex-
pressions, he seems to imply as much, and shews how we de-
rive death from Adam, of whom he had been speaking, in the
foregoing verses. Accordingly, he says, Thejirst man was of
the earthy earthij ; and, as is the earthy^ such are they also that are
earthy^ and xve have borne the image of the earthy ; so that if
Adam was the root and occasion of all the miseries we endure
in this w^orld, arising from his violation of the covenant he was
under, it plainly proves, that he was therein the head and re-
presentative of all his posterit}^.
For the farther proof of this, we may take occasion to consi-
der the apostle's method of reasoning, in the scripture but now
referred to. By one man sin entered into the xvorldy that is, by
the first man, in whom all have sinjied^ 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*; and it
proves Adam, in v/hom all sinned, to be their head and repre-
sentative, and also agrees best with the apostle's general design,
or argument, insisted on, and farther illustrated in the follow-
ing 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 condemna-
tion -j. It may be observed, that the apostle, in this text, uses
a word, which we translate condemnation \ ; which cannot, with
* *Ep' tn \ The ivorda are, etc. h «vof 7rctj>A7ria>/uixl:g, u? TraviAc nvB-pob^ac n? aalouipi^uof*
The ICO I'd Judgment, th&ji^h not in the original, in very justly supplied in our trans-
kition,from verse 16. or else, as the learned Grotivs ohsei'ves, the ii^ord rytvilo might
have been supplied; and so the meaning is, Res processit in condemnationem. J^nd
J. CapeUus gives a vei^i good sense of the text, whe?i he compares ^idam as theheud^
luho brought death i?ito the world, with Christ by -ichom life is obtained. His tvorda
are these : Quernadinedum omnes homines, qui condemuuntur. reatum suumcon-
traxcrunt, ah una unius hominis oftensa; sic & quotquot vivificantui', absolutio-
nem snam obtinuerunt ab una xinius hominis obedientia.
j" The 7vord KuluKptuct is used in scripture, in a forensic sense, in those places of
the JVew Testament, jvhere it is found .• Thus ver. 16. of this chapter, and chap,
viii. 1. »4???J accordingly it signifies a judgment unto condenniatiou ; as also do those
-u-rtrds, the sense -ivhereof has an acuity to it, in Horn. viii. 34. tic c KetldiKpivm ^ and
a^so AUHlayfilai, as in Acts xvi. ST. and chap. xxii. 25, So thaty according to th'i
THE TALL OF MAN. Jll
any maimer of consistency, be taken in any other than a foren-
sick sense ,* and therefore he argues, from thence, that we are
liable to condemnation, by the offence of Adam ; which certain-
ly 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 t-o
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 Adwri's transgression ; there-
fore this must be the result of his sin, v/hich it could not be,
had he not been the federal head of all his posterity, (a)
Objects 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 impu-
tation 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 jus-
tice, 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 pun-
ishment 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
constrxiction of the ivordy though Kfijun signifies judicium in general, KstluKpi/iAA sig-
•fti/?es judicium adversus aliqueni, or condemnatio.
(a) That mankind are born and live in sin, maybe collected from various sour-
ces 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 in-
dict ; by the ideas of the ancients who speak of a degeneration from a golden,
to an iron age, by the general practice o+' offering sacrifice, which is an acknow-
ment of guilt, by the testimony of the heathens, tliat evil example has a prepon-
derating 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 propriet}^ of jirayer for the pardon of
sin, by Christ's example of daily prayer \vliich contains such a petition, by the
necessity of faith that we may please God, by man's unwillingness to be reconci-
led to God, and rejection of all the spiritual good things ottered, and contempt
of divine threatnings ; and above all other proofs, by tte coming and suffering of
Christ.
112 THE FALL OF Jd:AN.
answering the end of his being ; yet I may be bold to say, thaf,
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 conse-
quence of Adam's sin.
2. As for death, that must be considered as a penal evil ;
for, as such, it v.^as first denounced, as a pan of the curse, con-
sequent on Adam's sin ; and the apostle says. The wages of
sin is deaths Rom. vi. 23. and elsewhere he speaks of all men,
as dyi7ig in Adam^ 1 Cor. xv. 22. and therefore his sin is im-
puted 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 w^as,
are such as descended from him by ordinary generation. The
design of this limitation is to signify, that our Saviour is ex-
cepted, and consequently that he did not sin or fall in him, in-
asmuch as he was born of a virgin ; therefore, though he had
the same human nature with ail Adam's posterity, yet he did
not derive it from him., in the same way as they do ; and a si-
militude 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, Avould not be concerned in Adam's sin, or
fall, whatever similitude there might be of nature ', even so our
Saviour was not concerned tlierein. (a J - *
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, tht first man^ and head of his natural seed, in
that scripture before referred to, ver. 45. And, as an argu-
ment, that his extraordinary and miraculous conception ex-
empted him from any concern in Adam's sin and fall ; the an-
gel, that gave the first intimation hereof, when he tells the bless-
ed virgin, his mother, that the Holy Ghost should come upon her^
that the porver of the highest should over-shadoxv her^ he says,
Therefore that Holy Things that shall be born of thee^ shall be
called^ the Son of God ; thereby implies, that, in his first forma-
tion, he was holy, and consequently had no concern in the guilt
of Adam's sin, because of the manner of his formation, or con-
ception ; and this is certainly a better way to account for his be-
(nj The covenant of grace was t'roin eterniu, and implied: his innocence-
THE FALL OF MAN. 113
ing 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 frst transgression^ and
therefore they had no concern in those sins, which he commit-
ted afterwards. This appears from hence, that Adam, as soon
as he sinned, lost the honour and prerogative, that w as confer-
red upon him, of being the federal head of his posterity, though
he w^as their natural head, or common father ; for the cove-
nant 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 obe-
dience, 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 ren-
dered that impossible, though the obligation thereof, as a law,
distinct from a covenant, and the curse, arising from the sanc-
tion 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
^veak through the fleshy Rom. viii. 3. that is, by reason of A-
dam'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 jus-
tification.
IV. Having considered the first transgression of Adam, as
imputed to all those who descended from him by ordinary gene-
ration, we shall proceed to consider, how this doctrine is op-
posed, by those who are in the contrary way of thinking.
Object, 1. It is objected, that what is done by one man can-
not 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 ov/n per-
sons, may be imputed to us, whether it be good or evil. Thus
it is said, that Phinehas's zeal in executing jiiclgment^bywhich
means the plague zvas stayed, was counted to him for righteous-
ness, Psal. cvi. 30, 31. so was Abraham's faith, Rom. iV. 9^
23. Accordingly God approved of these their respective good
iictionjs, as what denominated them righteous persons, and pla-
114 '*HE FALL OF MAN.
ced them to their account, as bestowing on them some rewards
accordingly ; so, on the other hand, a man's own sin may be im-
puted to him, and he may be dealt with as an offender : But to
impute the sin committed by one person to another, is to sup-
pose 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,
Ansxv. 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 lorensick 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 commit-
ted 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 thai: 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
pre^ 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 provoca-
tion, came out against Israel in the wilderness, God threatens
them, that he would have war with them for this^from gene-
ration 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 Said to
go and littcrlif destroy them^ hij slaying both man and xuoman.
infant and sucklings 1 Sam. xv. 2, 3. And the sin of Jeroboam
was punished in his. posterity, according to the threatening de-
nounced, 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 fol-
lowed their being carried cnptive, 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, 7yiat upon you may come all the righteous blood shed
2(pon the earthy from the blood of righteous Abel^ itnto the blood of
Zacharias^ son of Baraehias^ whom ye slew between the temple
and the allary INIatth. xxiii. o5. These instances, and others of
THE TALL OF MAN. 115
the like nature, prove that it is no unheard of thing, for one man
to suffer for a crime committed by another ^.
Buc I am sensible the principal thing intended in the objec-
tion, Yvhen this is supposed to be contrary to scripture, is, that
it contradicts tne sense of what the prophet says, when he tells
the people, that they should not have occasion any 7nore to use
this proverb i?i Israel^ The fathers have eaten sour grapes^ and
the children's teeth are set on edge ; for the soul that sinneth shall
dte^ 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 v/ould 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. More-
over, 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 f*
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 tliis 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 dispossess-
ed of their estates and properties, which no one can suppose to
* This is not only agreeable to mmiy instances contained in scripture, but it has
been ackmoidedged to be just by the very heathen, as agreeable to the laiv of nature
and nations. Thus one says : Sometimes a ivhole city is pimishedfor the inckedncss
of one men : Thtis Hesiod, Trcxxaici xui ^u/mTruirct TroKtg kuxh stvS'pog sTravpa ; and Horace
says, Quicquid delirant reges, plectuntur Achivi : Jind o?ie observes, that it loas
the custom of several cities of Greece, to injlict the same punishment on the childrenof
tyrants, as their fathers had done on others : In Grscis civitatibus liberi tyranno-
rum suppressis iliis, eodem supplicio afficiuntur. Vid. Cicer. Epist. ad Bntt. XV.
i^ Q. Curt. Lib. VI. speaks of a latv obsei^>ed among the JMacedonians ; in -vhich,
traiterous conspiracies against the life of the prince were punished, not oidy in the
traitors themselves, but in their near relations, Qai reg-i infidiati essent, iili cuni
cog-natis & pvopinquis suis morte afSctTeulur,
7 See Quest. -^jyi'i.
116 THE FALL OF MAN.
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 repre-
sentative, or consented to stand or fall in him, there would have
been no reason to complain of the dispensation of God's provi-
dence, relating hereunto : but, inasmuch as it was otherv/ise, 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.
Anszv, There are various methods taken to ansv/er this ob-
jection.
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; there-
fore, since he fell, and brought death into the world, it is rea-
sonable 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 crea-
tures 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 Sa-
viour 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 per-
form the w^ork 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, other-
wise they would have actually sirmcdj and fallen, in rejecting
THE FALL OF MAN. Jlf
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 com-
plain of it, as a very severe dispensation, and conclude, that the
sovereignty of God is pleaded for against his other perfections i
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, se-
parate from the will of the prince, and their properties and es-
tates 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 miglit 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 ex-
pect, 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,* 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.
Quest. XXIII. Into what estate did th-e fall bring mankind^
Answ. The fall brought mankind into an estate of sin and
miser\^.
* See Quest, xxvii.
Vol. IL Q
113 ©F sm.
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, con-
sisteth in the guilt of Adam's first sin, the want of that righ-
teousness 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 trans-
gressions.
Quest. XXVI. How is original sin conveyed from our first
parents unto their posterity P
Answ. Original sin is conveyed from our first parents untor
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 par-
ticular instance of misery, but a state of sin and misery. Man's
being brought into a state of sin, is sometimes called sin's reign^
ing, or having dominion over him ; and his being brought into
a state of miseiy, 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, "VVe have a brief definition of sin, in which there is some-
thing supposed, namely, that there was a law given, and pro-
mulgated, as a rule of obedience, to the reasonable creature,
without which there could be no sin committed, or guilt con-
tracted I as th€ apostle saith, Where no law is, there is no trans-
gressiouy 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 eflfect of God's power, and
the objects of his providence, yet they are not the subjects of
moral government. They cannot tlierefore be under a law, in-
asmuch as they are not capable of understanding their relation
to God, as Sovereigii, or their obligation to obey him, or the
OF SIN. 119
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 instan-
ces 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 laWy
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 con-
sider the sins forbidden, under each of the ten commandments,
and the various aggravations thereof.*
III. We are, in the next answer, IccT to consider the sinful-
ness of all mankind, as fallen in Adam, or original sin, as de-
rived to, and discovered in us ; and this consists more espe-
cially in our being guilty of Adam's first sin, our wanting that
righteousness which he was possessed of; and also in the cor-
ruption of nature, from whence all actual transgressions pro-
ceed.
1 . We shall enquire what we are to understand by the guilt
of Adam's first sin. Having before shewn that his disobe-
dience is imputed to his posterity, that which is the result there-
of, 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 pre-
judices against this doctrine, and do not sufficiently vindicate
the perfections of God, in his judiciary proceedings in punish-
ing one or the other of them. That we may avoid this inconve-
nience, 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 im-
putation 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,
* tSee Q?^e«^ cv.— cli.
120 OF SINr
(2.) The guilt thereof, or the punishment due to it, cannot be
so great as the guilt we contract, or the punishment we are lia-
ble to, for actual sins, which are committed with the approba-
tion and consent of the will, and as they are against some degree
of light and convictions of conscience, and manifold engage-
ments 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 commit-
ted, which we call actual transgressions, as the corrupt foun-
tain 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 com-
mitted 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 man-
kind ; therefore, when I find some expressing themselves to
this purpose, I cannot wonder that others, who deny this doc-
trine 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 pur first appearance in the
world, to our leaving it, whether sooner or later, can well de=
ny ; 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 se-
verity, and injustice. Thus concerning the guilt of Adam's
first sin. imputed to us ; whiph leads us to consider the effects
thereof. Accordingly,
©1? SIN.^ 121
2. Man is said to want that righteousness which he had at
first, which is generaily called, original righteousness. This is
styled, the privative part of originnl 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 ma)^ observe,
(1.) That man has not wholly lost God's natural image,
which he was possessed of, as an intelligent creature, consist-
ing in his being endowed as such with an understanding, capa-
ble of some degree of the knowledge of himself and divine
things ; and a will, in many respects, free, viz. as to what con-
cerns 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
sky with the apostle. In me {that is, in my fiesh^ dwelleth no
^ood 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 inno-
cency.
This want of original righteousness is the immediate conse-
quence of Adam's first sin. By original righteousness we un-
derstand, either that freedom from guilt, which man had before
he sinned, which exempted him from any liableness to condem-
nation, 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, ren-
dered both them and us destitute of it. But, since this is the same
with- what is expressed in the foregoing words, wherein we are
122 OI SIN.
denominated guilty of Adam's first sin, we mu^ consider some-
thing 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 there-
fore 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 else-
where man is called, A transgressor from the womb, Isa. xlviii.
8. and, by nature, not only a child of wrath, but dead in tres-
passes and Bins, 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 dis-
tinguished 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 temp-
tation; and of those actual transgressions which are the conse-
quence 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 sup-
posing thtit 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 deni-
ed him that power to perform perfect obedience, which he con-
ferred 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 acknow-
ledge, 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 be-
fore 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 con-
trary to the whole tenor of the gospel. But this leads us to con-
sider the positive part of original sin ; therefore,
or «IN. 125
3. Man's sinfulness, ^s 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 vitia-
ted, corrupted, and prone to all that is bad, is taken for grant-
ed 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 frequent-
ly 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 xvick-
edy Jer. xvii. 9. that out of it proceed evil thoughts^ and all o-
ther 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. Accord-
ingly it is said. The imagination of man's heart is only evil, and
that from his youth, (a J Gen. vi. 5. compared with chap. viii.
21. and he is represented as estranged from the xvomb, going
astray as soon as he is born, speaking lyes, Psal. Ivii. 3. which
is, notwithstanding, to be understood with this limitation, that
we are prone to sin, as soon as we have any dispositions, or in-
clinations, 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 w^omb, and have
CaJ 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 por-
tion 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 jmagination 12f %
the first fr-ame or form of the thoughts. They were not partially, but only evil^
and that not occasionally but continually. Yet the race v/ho 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 unre-
newed in our days, are kind parents, dutiful children, honest men, and good citi-
zens, they may be totally depraved ; the " imagi?iation of the thoughts of their hearti.
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 virtu-
ous conduct in this world, to encourage virtue, yet will eventually judge righte-
ous judgment, and connect eveiy action with its motives.
This scripture also shews us not only, that the material good?iess 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 oi'God, whic.&L is peculiar to the renc wad mind, is absent
124 or SIN.
carried this indefensible conjecture so far, as that tliey have
maintained, that actual sin is committed in the womb. But this
23 not only destitute of all manner of proof, but it seems so
verv 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, t«
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\<?
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, in-
creases by repeated acts, or a course of sin. The Psalmist takes
notice of this, in a beautiful climax^ or gradation ; They knou-
noty 7ieit!ier will they understand^ they walk in darkness^ PsaL
Ixxxii. 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 suc-
cess as any thing that comes within the compass of our enqui-
ries. Some ancient heretics '^ 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 explod-
ed, 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 giv-
ing men up to their oxvn hearts^ lusts^ Psal. Ixxxi. 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 punish-
ment : But this having been proved and illustrated, under a
* The Marcibniks in the iCCQud cenUinj^ and the Mfinifhees in the third.
OF ^IN. 12.5
Ibregoing 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 *.
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 v/hich they maintain
of the innocency of man by nature, they suppose that the first
motions, or inclinations of the soul to *in, 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, Whe7i lust has conceived^ it bring eth forth
sin^ James u 15. that is, the second act of concupiscence, or
the compliance with the first suggestions to sin, are only deno-
minated sm J and, as a consequence from this supposition, they
pretend that these first acts of concupiscence were not inconsis-
tent with a state of innocency ; so that when Eye saw that the
tree xvas good for food^ and that it was pleasant to the eyes^ and
a tree to be desired to make one zuise, she took of the fruit there*
of 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 dedu-
ced from this supposition, they conclude, that that original righ-
teousness, which our first parents had, did not consist so much
in a perfect freedom from all suggestions to sin, but it was ra-s?
ther 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 child-
hood, 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 i 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
chat all men sinned for themselves ; which is nothing else but
* See Page S4r— 57 i ante.
Vol. II, R
22o OF sir?.
reviving an old opinion tajten from the schools of Plato and Py-
thagoras, 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
Hse 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
v/ould 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 assu-
rance, as though it were founded in scripture ; whereas I can-
not 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 earthy
the morning stars sang together^ and all the sons of God shout^
tdfor joy^ Job xxxviii. 7. where, by the morning stars ^ they un-
derstand, as others do, the angels ; and, by the sons of God^
they suppose, is meant the souls of men, that were then crea»
ted, and untainted with sin, and, to give farther countenance to
this, they explain what is said in a following verse, ver. 12. a-
greeably thereunto, where, when God had continued the ac-
count which he gives of his having created the world, he says,
Kiiowest thou ity because thou xvast then born^ or because the num-
ber of thy days is great ; they render the words, K7iowest thou
that thou zvast then born^ and that the number of thy days are
Tuanyy or they depend upon the translation, which the LXX
give of the text, I know that thou zvast then born^Jor the num-
ber of thy days is 7nany, that is, that thou wast then existent ;
for though thou knowest not what thou didst, from that time,
till thou earnest mto 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 tho se scriptures, which they bring to prove that ih&
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, v/hen he asked them, Whom
do men say that lam? They replied, Some say that thou art
yohn tJie Baptist^ some Elias, and others jferemiasy or one of
the prophets^ Matth. xvi. 13, 14. that is, they judged, accord-
ing to the Pythagorean hypothesis, that the soul of Jeremias^
OY one of the prophets^ dwelt in that body, which he had, and
therefore that he was one of them. And there is another scrip-
ture, in which our Saviour's disciples, speaking concerning the
blind man, asked him. Did this man sin, or his parents y that he
zvas born blind f 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 thij
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 intima-
tion ; (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
^ipocryphal book of Wisdom^ which is no proof of this matter
from Scripture, when one is repi'esented, as saying to this ef-
fect, that because he xvas good^ he came into a body undefiled ;
this only proves, that this was the opinion of some of that tri-
fling generation of men. And, when they speak of it, as what
has been maintained by some of the Fathers, who leceived the
notion from the philosophy above-mentioned, this is also as lit-
tle to the purpose ; and, indeed, all the other arguments that;
they bring, amount to nothing else but this ; that, if the scrip-
ture had not given us ground to establish the contrary doc-
trine, 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 tiieir own fancies,
without sufficient ground, as matters of faith, and build doc-
trines upon them, as though they were contained in scripturCc
I pass by other improvements, which they make on this fabu-
lous notion, which still appear to be more romantic*
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 pol*
luted 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
* See a bosk^ iuppnsid io h 7vritten m defines h^rcofx in/ Gianvil, i^itilktig Zux
Orienialis.
128 OF SIN.
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 be-
ings ; and they suppose that a similitude of passions, and na-
tural dispositions in parents and children, is an argument to e-
vince 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 pro-
duce 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 sup-
port it, though it was formerly embraced by some of the Fa-
thers.^ And they, who pretend to account for it, by the simili-
tude of one candle's lighting another, and yet the flame remain-
ing the same as it was before,, have only made use of an un-
happy method of illustration, which comes far short of a con-
clusive 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 tem-
perament 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, v»'e may pass it over, as a
groundless conjecture.
As for Arminius, and his follov/ers, they have very much
insisted on a supposition, which they have advanced, that the
universal corruption of human nature arises only from imita-
tion. 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 chil-
dren, before they are capable of being drawn aside, by the in-
fluence of bad examples; and indeed, their being corrupted
thereby, is rather the effect, than the cause of this first propen-
sity that there is in nature to sin ; and it would soon appear,
that, if they never saw any thing but what is excellent or wor-
thy to be imitated in those, under whose care they are, they
would soon discover themselves, notwithstanding, prone to the
contrary vices. A.nd 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
* TertulUan teas oftlus opinion^ [yid. ejjisd. de Anitna] and Augustine though hfi
sometimes appears to give into the opinion of the traduction of the soul,- yet, at other
timcs^ he is in great doubt about it, as ready to give it up for WJ indefensible opinion^
fid, Aug. th Orig, Mim. ^ in Oen, ad lit^r lib. 10.
OF SIN. 129
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 cor-
rupt 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^ allsoids aremine^ Ezek. xviii.
4. and elsewhere, which is more express to this purpose, God
speaks of the souls that ha made^ or created, Isa. Ivii. 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 fa-
thers 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 witkthe di-
vine perfections, as will fardier appear, when, under a following
head, vv^e consider v/hat this punishment is : but to suppose that
it is created by God impure, or with an inclination, or propen-
sity 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 di-
vinity. Some, w^ith 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 ad-
vance what we cannot prove ; and I would rather chuse to ac-
quiesce 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 i
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 instru-
ment in acting. Moreover, we know that the particles of mat-
ter are united to one another ; but it is difficult to determine
what is the cause thereof. So if we enquire into the reason of
tlie different colour, or shape of herbs and plants ; or why the
grass is green, ^nd wot white or red : no one would be blamed
i5Q OF SXK«
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 per-
fections, we may safely, and with some advantage to the doc-
trine of original sin, say something as to this matter, that here-
by 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 vv^e cannot acquiesce
in, by reason of the many absurdities that attend them ; there-
Fore 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 ac-
count which we have of it by any other,* 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
'>ame 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 suHiciently done it.
But, that we may account for this matter in the most unex-
ceptionable wp^y, 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,f " We are not to think that
* Vid. Pictet. Theol. Chr. Lib. V. cap. 7. Absit ut animam creari impuram dica-
:'nus^ Clan nihil impurum e Dei manibics prodire posait. — Diim infans est in vtero
mairiiSy CT.m intime ei conjungatur, objecta i?i ejus cerebrum easdem impressiones ejffi-
riitni, ac i?i mairia cerebvuin. — Hoc patet ex eogztod co?itingit mulieribiis prL-egnanti'
hue ; ctim eivm avide ir.apiciunt aUguid, vel rubro, veljlavo colore^ vel pallida tinctum,
r-nvtigit Sisfmsirie ut infantes quos in utero ge»tant, tali colore tincti nascantur. Ita
•nf'Mme corpus & ayiirfiam unirif ut admotum corporis, cerics oriaiiturin mente cogti'
tinnes. — Motua, qui faint in cerebro infantiiim idem praatare in ilUsyac in matribxm.f
■^lempe eonim ardmam recens creatam rebua sensibilibus ^ carrialibus alUgare ; iinda
T)di7nus infantiuTn animus omnia ad se & ad stitim referre corpus.
t S:-- Ih^ MiiuUifs ^iridtomv ofAminimfm} Chap, X ^ 2; 15, 17,
OF SIN* iSf
*• 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 him-
self and his posterity,"
Another judicious divine* expresses himself to tins 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 crea-
ted 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 propen-
sity 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 en-
sues on the privation of original righteousness. Some have il-
lustrated this by an apt similitude, taken from the travellers
wandering out of his way, or taking a wrong path, as occasion-
ed 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 habitf.
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 be
comes defiled, or inclined to sin ; so that we first suppose it in-
disposed to what is good, and that this arises from its being
destitute of supernatural grace, which it lost by Adam's fall^
* See Turret. Instii. Theol. Elenct. Tom. I. hoc. 9, Q. 12. § S, 9. Licet animu
sine ulla lahe creettir a Deo, non creatur tamen cwrn justitia originali, qvalis ainma
Adaim^ adimagiiiem Dei ; sed cum ejus carentia iji pcenam prirru peccaii. Ut hie
distinguendum sit inter ani7nam piiratn, impuram, & iic7i pvrr.jn. Ilia pnra dicitur^
quce orimta est habit it sanctitatis ; impura, guee contrarium habitnm ivjustiti<s habet;
non pura, quce licet nullum habeut habitnm bonum, indhim tamen hubet malum, sed
creatur simphciter cum facxdtatibus naturalibus ; gualis supponitur creari a Deo
post lapsum, quia imago Dei amissa semel per peccatum, non potest amplius restitui,
?nsi regenerationis beneficio per Spiritum Sanctum. Quamvis auteyr. ajiimce creentur
a Deo destitutce juatitia originali; non propterea Dezts potest censeri author peccati^
quia aliud est impuHtuteTn infuntiere, aliitd puritatem non dare, qua homo se indig-
mm reddidit in Adamo.
132 OF SIN.
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
w^orse and worse, and more inclined to it than before. This
I cannot better illustrate, than by comparing it to a drop of poi-
son, injected into the veins of a man, which will by degrees cor-
rupt the whole mass of blood.
As to what concerns the body, to which the soul was uni^
ted, 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 ; * though this
similitude does not indeed illustrate this matter in every cir-
cumstance, 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. There-
fore when we suppose a soul united to a body, that, according
to the frame and constitution of its nature has a tendency to in-
cline 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 natu-
ral, and not federal heads of their posterity ; therefore the mean-
ing of that answer, in which this doctrine is contained, is only
this, that original sin is conveyed to us, by our immediate pa-
rents, 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.
* See Perkins on the Creed
OF SIKi 133
^Kich 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 fleshy John iii. 6. or every one that
is born of sinful parc;nts, 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 dowm, 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 dif-
ficulty in allov/ing the sense the objectors give of several scrip-*
tures, 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 crea-
ted 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 con-
ceived, and born guihy of sin, with an inability to do what is
good, and in such a state, that actual sin would necessarily en-
sue, as soon as I was capable of committing it, which would
bring with it a propensity to all manner of sin. And that Da-
vid 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 crea-
ted 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 ujiclean ? 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 in-
consistent with the above-mentioned explication of this dcc-
Vot. II. S "
134 or SIN.
trine. See chap. xi. 4. I afn clean 771 thine eyes, that is, guilt-
less ; 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 7nan, that he should be
clean f and he^ that is born of a woman, that he should be righ-
teous f 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. / a7n clean xuithout transgres-
sion, neither is there iniquity in ?ne; that is, I am not so guil-
ty, as to deserve such a punishment, as he inflicts : He Jindeth
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 snoxv water, and make my hands never si
clean; this plainly implies, that if he should pretend himself
guildess, yet he could not answer the charge which God would
bring against him, neither could they come together in judg-
ment, ver. 32. Now, if this be so frequently, if not always, the
r^ense of clean, in other places of this book, why may not we
take the sense of these words. Who can bring a clean thing cut
of an unclean, to be this ; that a guilty child is born of a guilty
pai'ent, which will be accompanied with uncleanness, and it will
be prone to sin, as soon as it is capable thereof t
Another scripture, which we bring to prove original sin, is
in Gen. vi. 5. Every iinagination of the thoughts of the heart of
vian, 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 ra-
ther respects the corruption of nature, than the first rise of it ;
and so does that parallel scripture; in Gen. viii. 21. The ima-
gination of man^s heart is evil from his youth ; q. d. Sin in-
creases with the exercise of reason.
And, in Psal. Iviii. 3. The xvicked 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 ari-
ses actual sin ; so that they speak lies, as soon as they are ca-
pable of it*
There is also another scripture, usually brought to prove ori-
ginal sin, which is to be understood in a sense, not much unlike
that which we but now mentioned, viz* Isa. xlviii. 8. Thou
zvast called a transgressor from the woinb. This doth not over-
throw what we have said ; for a person may be a transgressor,
as it were, from the womb, and yet the soul not have a pro-
pensity to sin implanted in it by God, in its first creation.
Again, in Gen. v. 3. Adam begat a son in his oxvn likeness.
OF SIN. 135
that is, a falieii 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 imag-e^ as having lost the di^
vine image, ^.
Again, in John iii. 6. That xvkich is born of the fleshy isjiesh,
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 ot
sin ; which is all that we militate against in this head, (a)
V. The last thing to be considered, is, that all actual trans-
gressions proceed from original sin. These are like so many
streams that flow from this fountain of corruption ; the one dis-
covers 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 oc-
casion to enlarge on that part of this subject, which more es«
pecially relates to actual transgressions, with their respective
aggravations, in some following answers,* we pass it over at
present; and shall conclude this head with some practical in-
ferences from what has been said, concerning the corruption of
our nature, as being the spring of ail actual transgressions.
1. We ought to put a due difference between the first dis-
coveries there are of this corruption of our nature in our in-
fancy, and that which arises from a course, or progress in sin;
the latter has certainly greater aggravations in it than the for-
mer, and is like a spark of fire, blown up into a flame. Accor-
* See Quest, cv. — cli.
'(a) The mind of man is as open to the %'ie\v of God, as our words or actions
are; the intention is ordinarily the seat of guilt ; for the merely physical action
of the body desen'es neither praise norblume; the Lord is able not only to detect,
but to punish in every instance such guilt ; his justice thereibre requires that he
should exercise such po\vei\
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 pos-
sess ; it is to give the honour wiiich is due to him, unto otliers ; it is a robbeiy
committed on him ; it is a revoltmg 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 otherobjects 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 wc are enemies to God, Omnipotence
must and wall prevail, nor can he suffer in tlie universe, his enemies to be fin^lly
prosperoxis, 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 v/ith death, the implied penalty of all
divine laws ; and the least punishjiiient that the magnitude of an offence against
an infinite Majesty can admit-
{36 or MAN^S MISERY BY THE FALL.
dingly, it is our duty, as the apostle says, to exhort one another
daily ^ while it is called to-day^ lest any be hardened^ tliat is, lest
this corruption of nature be increased, through the deceitful'
ness of sin^ Heb. iii. 13.
2. Let us carefully distinguish between being born innocent,
tvhich the Pelagians affirm, and we deny, and being born defi-
led 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 hy 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 i we proceed to speak concern-
ing the misery and punishment that ensues hereupon.
Quest. XXVII. What misery did the fall brin^ upon man-
kind?
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 im-
puted 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 fontier of
these is equal in all ; and the latter increases, in proportion to
that degree of obstinacy, and hardness of heart, which disco-
vers 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 sinj it is necessary for us to con-
sider the punishment due to original sin, as such, and how it
differs from a greater degree thereof, which is due to its in-
creasing guilt. The former of these is not distinguished from
the latter, by many who treat on this subject; which gives oc-
casion to some, who deny original sin, to represent it in the
:no2t terrible view, as though there were no difference between
137
the v/rath of God, that infants are exposed to, and that which
is inflicted on the most obdurate sinner : but, that we may re-
move 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 punish-
ment 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 bet-
ter for them not to have been born,^
That this may farther appear, let it be considered, that the
})unishment due to actual sin, or the corruption of nature in-
creased thereby, is attended with accusations of conscience, in-
asmuch as the guilt, that is contracted by it, arises from the
opposition of the will to God ; and the alienation of the affec-
tions 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 per-
sisted 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^'] er. 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 break-
ing 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. 1. 21. and what our Saviour says elsewhere, con-
cerning the wcrni 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 op-
posing a doctrine which is contrary to the dictates of human
♦ See Aug. contra Julianum, Lib. V. cap. 8. Ego non dico, parvulos sine baptismo
Christi morientes tanta poena esse plectendos ; ut eis non nasci potius expediret. Et
ejusd. de peccat. merit. & remsis. Lib. L cap. 16. Potest proinde recte did, parvulos
Miie baptismo de corpore exeunteSf in damnatione omnium mitissima futuros.
138 OF MAN^S MISEHY BY THE i'AJLjL.
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 expres-
sions, contributing very little to the defence of this doctrine,
which might as well have been spared ; for they are no less ex-
ceptionable, 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 in-
fancy, will appear, at the last day, to have been a very consider-
able 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 tliereof.
Various have been the conjectures of divines about it. The
Pelagians, and those who verge towards their scheme, have
concluded, tliat 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, notwithstand-
ing, 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 confirma-
tion. 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 attend-
ing 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 pa-
rents, d}'ing 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 suffi-
ciently maintained ; since it seems very evident, that all such
like promises rather respect the external, than the saving bless-
ings of the covenant of grace.
Others therefore conclude, (as many good and pious Chris-
tians have done, that when they have been enabled, by an act
er man's misery by the fall. 139
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 whiciJ he hath enabled them to exercise, and con-
sequently that he has accepted of this solemn act of dedication
of them to him, which has given them comfortable and quiet-
ing 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 ^0 to him; but he shall not return to vie, 2 Sam.
xii. 23. from some such method as this. But, since these are
uncommon instances of faith, and such as every sincere Chris-
tian 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 reason-
ing, that, if they are not saved, they have the punishment of
loss inflicted on them; for the right to the heavenly blessed-
ness, which Adam forfeited and lost, respected not only him-
self, but all his posterity. Whether they have any farther de-
gree of punishment inflicted on them, or how far they are lia-
ble to the punishment of sense, I dare not pretend to deter-
mine. I do not care to conclude, with some of the Remon-
strants, such as Episcopius, Curcellceus, 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 re-
main in this state, this must be supposed, either to be the con-
sequence of nature, and argued from their want of ideas, while
they were in this world, or else it must be by a particular dis-
pensation of providence, respecting some infants in the next,
and not all. To suppose the former, is to suppose that none
are saved, since remaining ia an infantile state, is not salva-
140 or man's misery by the fall.
tion ; for it is beyond dispute, the soul that is saved, whether
it went out of the world an infant, or a man is exceedingly en-
larged, 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 provi-
dence, 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 ; w^hich is no
other, than an ungrounded conjecture. And, as for the ac-
count which we have, in some of their writings concerning the
place alloted for them, which they call Limbics 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 fan-
cies, 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 ori-
ginal sin, that infants, if not saved, are liable to the punish-
ment of loss, which has been before considered, as the imme-
diate 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 con-
sequently of the glory of the heavenly state, it must be by ex-
traordinary revelation. How far they may be led into this
matter, by observing the glorious work, which shall be per-
formed in the most visible manner, in the day of judgment, I
pretend not to determine. This, indeed, will give them some ap-
prehensions 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 pre-
sumptuous 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 ^ingdojn of God, and theu
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 s<;*
or MAN'S MISERY BY THE TALL. 141
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 con-
ceptions they may have of the happiness, which they are not
possessed of, yet they shall not have that part of the punish-
ment of sin, which consists in self-retiection, on the dishonour
that they hav2 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 occa-
sion the greatest distress and misery, this is certainly a punish-
ment that infants cannot be liable to; and, if the condition of
the inhabitants of Tyre and Sidon is represented by our Sa-
viour, as more tolerable than that of Capernaum^ so in nropor-
tion the condemnation of infants, who have no other guilt but
that of original sin, will be more tolerable than thai of the
heathen, inasmuch as they had no natural capacities or 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 ig-
norance of many things relating to the state and capacity of
separate souls, it will be more excuseable, than for us to pre-
tend 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 na-
ture 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 aggra-
vations of sin, and its desert of punishment.* We shall there-
fore, 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 commu-
nion 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,
* See Qiiest. clL clii.
Vol. II. T
143' OF man's misery by the fall.
that the fall of our first parents could not but first expose thein -
selves, and then their posterity, to the loss of this privilege ;
and, indeed, this was the more immediate result of sin com-
mitted, 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 bring-
ing them into a state of friendship with God : But this privi-
lege 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, 7'oiir iniquities have separa-
ted belween you and your God; and your sins have hid his face
from youy 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, v/hich
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 apostles says,
"We are, by nature children cf wrath^ Eph. ii, 3. by which wc
are not to understand, as some do, who deny the guilt and pu-
nishment of original sin, that notliing is intended hereby, but
that M'e are inclined to wrath as signifying those depraved and
corrupt passions, whereby we are prone to hate God, and ho-
liness, v.'hich is his image in man, which is rather the conse-
quence 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 pro-
verbial expression is a second nature; or as tho' it only signi-
fied 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^
tvhereas it is plain, that the apostle makes use of an hebraism^
very frequently ocoLuring 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 wnich we are to un-
derstand 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 de-
gree 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 punish-
ment due to original sin imputed, bears an equal proportion to
that of guilt contracted, whereby the nature of man is render-
ed 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,^ who, v/hen he speaks of men as children of wrath, by na-
ture^ 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 th» 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 knoxveth the poxver of thine-
anger? even according to thy fear ^ so is thy xvrath^ Psal. xc.
11. or, as the prophet says. Who can stand before his indig-
nation f andxvho can abide in the fierceness of his anger ^ Nahr
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 mamj as are of the xvorks of the
law^ are under a curse as it is xvritten. Cursed is every one that
* Vid Bez. in he. Ubicungtie Ira est^ ibi & peccatum ; quo sine exceptione in-
vohn tctam humanam g-entem idem teatatur^ Bom. i. 18. Sed naturam tamen zntel'
Uge lion quateiius ir^ta esf, v^rum ^vai^^s psr J!?i^hli sv^^^itwnem cgrrupta tsi
144
continuetk not in all things that are nritten in the hook of the
law to do them^ Gal. iii. 10. so that whatever threatnings therq.
are by which God discovers his infinite hatred of sin, these we
are liable to as the consequence of our fallen state ; and accor-
dingly, 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 pozuer ofdeath^ Heb. ii. 14. and sin=
ners are described, as walking according- to the prince of the
power of the air^ the spirit thatnoxv workefh in the children of
disobedience^ Eph. ii. 2, and he is elsewhere described, as a
strong ?7ian armed^ who keeps the palace^ till a stronger than
he shall overcome him, a?id 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 a-
gainst us. None of us can say, as our Saviour did. The prince
of this xvorld 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 ■ isery^ and that more especially, because such are enemies
to Christ, and withdraw themselves from his service^ despi-
sing his protection, and the rewards he has promised to his
faithful servants ; and our Saviour says, that xve 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 ac-
cuse, 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 hira
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^
OF man's misery by the tall. 145
though sinners are suffered to give themselves up to him, this
is far from being by divine approbation ; therefore,
(2.) Let us orofessediy renounce, groan under, and endea-
vour, througn the grace of God to withdraw ourselves from his
service, vv^henever we are led captive by him, and not be his
willing slaves, to obey him with our free consent, or out of
choice, 9na with pleasure ; and, in order hereunto,
('i.) Let us list ourselves into Christ's service, put ourselves'
un .'^r his protection, and desire his help, against the wiles and
fit ■ y dans of the devil.
' 4 ) Let us improve the proclamation of liberty made in the
go:::-!, and rejoice in it, as the most desirable blessing. If the
Sor^ make you free ^ then shall ye be free indeed^ John viii. 36.
The la3t thing observed in this answer, is, that, as fallen crea-
tures we are justly liable to all punishments in this world, and
that which is to come ; by which we are to understand, not on-
ly 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 aggi. rations thereof. This we are led to speak to,* in
the tv/o foiLov/ing ansv/ers. (a)
(a) It has been frequently objected, if they that ai'e in the flesh be dead in sin,
crsov.holly inclined to evil, that thev " cajinot please God,*' they must be viewed
as miserable rather than guilty, as objects of pity rather than subjects for punish-
ment.
To analyse is to enervate this objection. Wherein consists the impotency, and
what is die guilt of an evil action ? If there be any physical defect in the under-
standing, or any external obstacle, which may prevent a conformity to the reveal-
ed will of God ; it is an excuse, the pai-ty is clear : but this inability is of a dif-
ferent 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 Clu-ist, 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 sub-
jects 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 in-
clinations to evil, mai-ks 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 conconfitant, and always inexact proportion to each other; or
rather may be considered as the same 'thing, under different aspects and names ;
it results therefore tliat as certainly as vice is not rirtue, tJie iippotency to good
of the unrenewed man, is no excuse for his gailt.
14G Of THE PUNISHMENT OF SIN.
Quest. XXVIII. What are the punishments of mi m thi.j
world P
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 pumshinents of sin in the world
to come ?
Answ. The punishments of sin in the world to come, are ever-
lasting separation from the comfortable presence of God,
and most grievous torments in soul and body, without inter-
mission, in hell-lire for ever.
I. TT N the former of these answers, we have an account of
JL 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 st5ded outward^
which more especially respect our condition in the world, as
we are liable to many adverse dispensations of providence there-
in, and are generally reckoned, by sinners, the gi-eatest, as they
are most sensible while they groan under the many evils and
miseries which befall them, in their bodies, names, estates, re»
lations, and employments, and they end in death, the most for=
midable 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 na-
tural 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,
Firsts Those puni-shments that are called inward, which re-
spect 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 walkirig in the vanity of their mind, having- the
understanding- darkened, being alienated from the life of Gody
through the ignorance that is in the7n, 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 de-
sirous to enquire after the way of truth and peace ; and accor-
dingly the apostle says. The ivay ofp^acQ liaye they v.Qt kuQWih
OF THE PUNISHMENT OF SIN. 14T
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 dan-
gerous, and cannot be exempted from the charge of sin, mucli
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 believ? a lie^ 2 Thess. ii.
11. the meaning of which is notliing 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 effec-
tually prevented it. Now, that we may consider what the apos-
tle means by these strong delusio7is, 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 con-
trary to the divine perfections, and the whole tenor of scrip-
ture, 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 M'^onders ,* 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 ignorancCc But the
punishment of sin, when God gives men up to this judgment,,
is more visible in those, who have had the advantages of edu-
cation, above others, and have had early instructions in tlie
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 doc-
trine, looking, as they call it, with pity, or, I might ratlier say,
disdain, on others, who are not disentangled from their fetters,
148 or THE PUNISHMEN'T OF SIN".
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 be-
lieve 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 pro-
fessed 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 en-
larged, 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 pro-
fane and invidious manner, to ridicule those sacred and impor-
tant truths, which they once received. This is a sad instance of
the punishinent of sin ; and the use that I would make of it^
may be in the following inferences.
(i.) 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, hwoe so learned
Christy as that they have been taught by him^ as the truth is in
yesus^ Eph. iv. 21.
(2.) We ought not to content ourselves with an implicit faith,
or b.elieve 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 l^uilt upon clear scripture evidence ; so, on the other
hand, we must take heed that we do not despise the many tes-
timonies which God's people have given to the truth, or for-
sake the footsteps of the flock, as though God had left his ser-
vants to delusions, or groundless doctrines, and there were no
light in the world, or the church, till those, who have studiously
endeavoured to overthrov,^ the faith delivered to, and main-
tained 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 understandings
which oftentimes tempts us to disbelieve any doctrine which
we cannot fully account for, by our shallow methods of reason-
ing, as though we were the onl)^ men that knew any thing ; and^
as Job says, Wisdojn must die with ns^ Job xii. 2.
(4») If we are in doubt concerning any important truth, let
113 apply ourselves, by faith and prayer, to Christ, the great
prophet of his churchy who he^s promised his Spirit to lead hia
OF THE PUNISHMENT OF SIN, 14S
people into all necessary truth, to establish them in, and to keep
them from being turned aside from it, by every wind of doc-
trine, 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 truths
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 re-
spects 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 judge-
ments, and were, at that time, under sad rebukes of providence ;
yet God says, concerning them. They will not hearken unto tne;
for all the house of Israel are impudent and hard-hearted^ Ezek.
iii. 7* and the apostle speaks of some, who have their conscien-
ces 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 run-
neth 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 hard<»
ness of heart is sometimes compared to a stone ^ Ezek. xxxyif
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 unaccus-
tomed to the yoke, Jer. xxxi. 18. or to the deaf adder, that stop^
peth her esrs ; that will not hearken to the voice of the charmers ^
charming never so wi^eluy Psal. Iviii* 4 , 5c Thi? stupidity of
Vol. IL U
150 Olr THE PUNISHMENT 01?' SIN.
the heart of man is so great, that it inclmes him to go on in a
com-se of rebellion against God, and, at the same time, to con-
clude all things to be v/ell ; 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 threaten-
ed, nor regard the warnings given thereof before-hand, or when
they refuse to humble themselves under them, as God says to
Pharaoh, Hoxv long tvUt thou refuse to humble thyself before
meP 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 know-
ing the judgment of God., that they ivho commit such things.^ are
xvorthy o^ 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
Tiot 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 v/ord 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 wdth him herein ; and par-
ticularly when we live in the constant neglect of secret prayer :
thus the hardened sinner is described, when it is said. Tea., 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 frequent-
ly make things sacred, the subject of their wit and ridicule,
choosing such for his bosom-friends, who cannot bear to con-
verse about divine things, but rather depreciate, or cast con-
tempt upon them ; such an one is called, A companion of fools ^
and is opposed to those that -walk rvitk wise men., who shall be
wise., Prov. xiii. 20. and there is no method w^hich will have a
:more direct tendency to harden the heart, or root out any of
the remains of serious religion, than this.
3<^/z/, A shunning faithful reproof, or concluding those our
enemies, who are, in this respect, our best friends. He that can-
4JOt bear to be told of his crinies, by others, will, in a little
05 THE PUNISHMENT OP SIN. I5l
while, cease to be a reprover to himself, and hereby will be ex-
posed to this judgment of hardness of herat.
Aithly^ Our venturing on the occasions of sin, or committing
it presumptuously, widiout considering the heinous aggrava-
tions thereof, or the danger that v/iil ensue to us thereby ; these
things will certainly bring on us a very great degree of hard-
ness 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 hearty
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 de-
sires, than to have this redressed, and is sometimes not with-
out a degree of fear, lest he should be given up to judicial hard-
ness ; 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
hearty 2 Chron. xxxii. 26. so all they, who have the truth of
grace, and none but such, are exceedingly grieved for the hard-
ness 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 onlv at such times when he
is under some outward aiflictions, 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 mcre^ and hardened his
heart. But it is otherwise with a believer ; for sometimes, when
no adverse dispensations, with respect to his outward circum-
stances 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 Ood, or zeal for his glory, or
162 OF THE PUKISHMUNT OF SIN.
that he cannot delight in him as he would, or obtain a compleat
I'ictory 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 conse-
quences 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 inexpres-
sible obligations to obedience.
(3.) Judicial hardness is attended with a total neglect of all
holy duties, more especially those that are secret ; but that hard-
ness 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 re-
fuge 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 comforta-
ble sense of his interest in him, may afford him a solid and last-
ing peace, which is vastly different from that stupidity and hard-
ness of heart, which is a punishment of sin.
There is another expression in this answer, which denotes lit-
tle rnore 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,
xvho did not like to retain /mn 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 re-
strain from sin, till they are entirely lost, and extinguished by
the prevalency of corrupt nature, and a continued course of pre-
sumptuous sins ; and, as the result hereof, they extenuate and
excuse the greatest abominations : Thus Ephraim is represent-
ed, 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
OF THE PUNISHMENT 01? SIN, ISS
g'ood evil ; that put darkness for lights ajid light for darkness ^
that put bitter for sweety and sweet for bitter^ Isa. v. 20.
4. The next spiritual judgment mentioned in this answer, afe
a punishment for sin, is a person's being given up to i i/e affec*
tions. This God is said to have done, to those whom the apos-
tle 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 re-
pugnant to those natural ideas of virtue and vice, which even
an unregenerate man, who has not arrived to this degree of im-
piety, 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 in-
ward punishment of sin, in this life, consists, is. Horror of con-
science* 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 arroxvs of the Almighty are xvithin 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 xvaters ; a tempest stealeth him azvay in the night,
1 he east xvind 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 xuould 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 xvhom vengeance belongeth^
and is attended, as the apostle says, vSith a certain fearful look-
ing 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 oxvn zvickedness 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, tQ
apply what has been said, to themselves, for their farther dis-
couragement, and conclude, that this is a judicial act of Godj
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 feesu describing, and
i54f OF THE PUNISHMENT OF SIN.
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 belie-
ver 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 afflhcted
me -with all thy waves, Psal. Ixxxviii. 7. yet he says. Unto thee
have I cried, Lord, and in the morning shall my prayer pre-
vent 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 con-
tinues any longer, than while a person is under some outward
afflictive dispensation of providence, under which sin is increas-
ed, and the removal thereof leaves him as stupid as he was be-
fore : 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 i«war<^ 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 perso-
nal, and others relative ; accordingly, many evils are said to be-
fal 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 he the ground for thy sake*
Thorns and thistles shall it bring forth to thee ; by the sweat of
thy face shalt thcu eat bread, till thou return to the ground. Gen.
iii. 17 — 19. and it is very elegantly described by the aposde, who
speaks of (a J the creature as subject to vanity, not xuillinghj,^
(c) x^icri^, mfans anjn^al nature in man. The. relief of the body i? spcken «f;
OF THE PUNISHMENT OF SIN. 155
hut by reason ofhbn^ who hath subjected the same m hope; (b) and
of the zvhole creation's groajiing and travelling in pain together
until noTv^ Rom. viii. 20—22. the generai scope and cltsign
whereof seems to be this, that it retains the visible marks of
the curse of God, which followed upon man's sin. This I ra-
ther 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^ whica 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 subjec-
tion to this vanity was not zvillingly^ neither can it well be call-
ed 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 w^ith understanding and will, yet abus-
ed by those that are, and therefore their subjection to man's va-
nity, 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 earthy as cursed for
7mnCs 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 espe-
cially 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 rela-
tive ; and, accordingly,
(1.) We are liable to bodily diseases, which are a continual
\Veakness, or decay of nature ; and afterwards to death, which
is the dissolution of the frame thereof. All the pains and dis-
orders of nature, whereby our healdi is impaired, and our pas-
sage, 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
CbJ ver. 20. is a parenthesis, except, *'m hope'' ^( Walteth &c. sms of God ()
*' fn hop^ tlm the creature, &c^^
i56 OF THE PUNISHMENT OF SIN,
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 Eg}pt, and so were a visible instance of the vindic-
tive justice of God. The same thing may be said of death,
which is the dissolution of the frame of nature, which is a con-
sequence of sin, in all, and in the most proper sense, a punish-
ment 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 ac-
countable 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, a^id 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 con-
cerns, 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
lhemselves,--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 theiHj which is contrary
or THL PUNISHMENT OF SIN, 155?
to the dictates of nature ; so sometimes we may reckon it a
punishment which we are Hable to, as the consequence of our
sin in general. But, if we have occasion to reflect on our for-
mer conversation, as not having filled up every relation v\'ith
those respective duties, that it engages to ,* if we have been un-
dutiful 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 affiiction 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 out-
Avard, may be alleviated and sweetened with a sense of God's
love, and made subservient to our spiritual and eternal advan-
tage. 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 pre-
vent 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 afRictive 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 out-
ward afflictive providences, which we are liable to ; for, though
they be the consequence of sin, yet, if we have ground to con-
clude, by faith, that our sins are forgiven, they are not to be
reckoned the stroke of justice, demanding satisfaction, and re-
solving never to remove its hand from us, till we are consumed
thereby; since believers often experience, what the prophet
prays for, that God i?i xvrath remembers mercij^ Hab* iii. 2.
3. Let us take heed that we do not ascribe afflictive provi-
dences 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 fiy 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 piinishment thereof^
4. Let us not murmur, or quarrel with God, as though he
dealt hardly with us, in sending afflictive evils ; but rather le£
us bless him, how heavy soever they appear to be, that they
aie not extreme, but mitigated, and have in them a great mix-
ture of mercy. Thus God says, concerning the evils that he
had' brought upon Israel^ that in measure h^ laciild debgte vnth
Vol. IL X
iSB OF THE PUNISHMENT OF SII?.
ihem^ 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, Grod not only afflicts us less than our ini-
quities 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 ter-
rible 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 whieh kill the body^ hut 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^
snust be supposed to retain those powers and capacities it had,
while united to it, which are proper to it, as a spirit, and parti-
cularly as the subject of moral goveniment; and those powers
and capacities may also be supposed to be in it in a greater de-
gree, when dislodged from the body, which is a great hindrance
to it in ks acdngs, 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 proposi-
tion, 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
ski upon it, it must retain that guilt, because there is no sacri-
fice for sin, extending itself to that world ; no mediator, no gos-
pel, or means of grace ; no promises of, or way to obtain for-
giveness ; therefore,
5. Wicked men, whose sins are not forgiven in this world;
are the subjecti 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,
Siince it is always expressed as the stroke of vindictive justice.
demanding satisfaction for sins committed.
OF THE PUNISHMENT OF SIN. 159
7. Some are happy in a future state, namely, those who are
justified ; for, xvho7n 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 sub-
jects of the punishment of sin in the world to come- This is a
very awful subject, and should be duly improved, to awaken
©ur 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 an-
swer,* and therefore I shall only observe, that, as sin is objecr
tively infinite, as being against an infinite God, it deserves etei>
nal punishment. And therefore all the punishments inflicted on
sinners, in this world are not proportioned to it; and conse-
quently 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 af-
fections from God, and contains in it a disinclination to con-
verse with him, as well as unmeetness for it, the punishment
thereof will consist in a separation from bjs comfortable pre-
vsence, and that is to be separated from the fountain of blessed-
ness, which must render the soul beyond expression, misera-
ble. This is generally called a punishment of loss ; and there is
besides it, a punishment of sense, expressed by diose 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 afllictive 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
imd evils, as punishments of sin in this life, which shall be con-
tinued, 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 there-
of is to eternity. But of these things elsewhere, {a)
* See Quest. Ixxxis.
(a) The faculties of the soul speak it made for eternity ; particularly con-
science points to a time of retribution. The same truth may be deduced from
the holiness, justice, and even the g-oodness of God; from the moral agency of
inan ; from the course of the conduct of men; and from the unequal administra-
tion of justice : but the solid and clear proofs are found in the word of God. How
pitiable tlie 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 found-
ed upon the groundless supposition, that God will cease to be holy, just, and
true ; that he will change from his original pui-pose, subvert the order of jiis go-
vernment, and surrender the demands of religion, conscience, and reason, to save
ihe guilty in their sins.
Humanity would lead us t© entsrtam a secret tvlsh. tliat the in?peiutent shmH
160
Quest. XXX. Doth God leave all ynankind to pertsli in the state
ofsbi 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, com.monly 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 un-
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 administra-
tion of the div'me government; from imperfect conceptions of God's perfections ;
from our ov/n interest, or from a faulty sympathy for the undeserving. Existence
is a blessing ; but when prostituted to the dishonour of the Creator, the party
v'lli not be at liberty to throw it up when he chooses, and thus elude the de-
mands of jutjtice.
The minds of the unrenewed are directed prevailingly to temporal tbing3; a
total separation from I hem, 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 dis-
covery of their eternal separation from heaven, the society of tlie 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 gi'ace, the in-
vitations and warnings of the Gospel, all abused and lost, will augment their re-
morse to an inconceivable degree. The malice and horrors of their cursed socie-
ty 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 then come to torment us before the time.^" When the judgment haa
passed, *' deuih/' the bodies which iiad been dead, " and hell,*' the spirits which
had been in Hudes, " 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 eai'th will be destroyed, and they will be asso-
ciated 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, tliat
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 " unqnenchable fire,** and
"' their end,** (or final state,) " is to be burtied.'* We read of a sin which shall
'^' not be forgiven.** " JVot every one — shall enter into the kingdorn;** and where
Christ is, they " cannot come.** They will " have judgment loithout mercy.** None
of these things are true, if all men sjiall be saved.
Perhaps justice required that these evils sliould 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; iuid the continuance of the damned i«
siDi establishes their certainty. %
OF man's recovery. 161
der. 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 gene-
rally 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 de-
struction, 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 suit-
ably aifected with the misery of this condition ! And this vv^ould
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 sal-
vation 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 v/ill 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 man-
kind in tliis 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 yrught destroy th&
works of the devil ; and all the promises contained in the gos-
pel, are, as it were, a farther improvement on it, or a continued
declaration of God's purpose relating to the salvation of hia
people. The v/ork 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 pur-
chased 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 deter-
mined 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
162 OF MAN S RECOVERY.
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 bless-
ings contained in the former of these ; as, we are saved from
sin, namely, from the guih thereof in justification, and from the
dominion thereof in sanctification, and from that bondage we
wore liable to, whereby we were in perpetual dread of the wrath
of God, desiring to fly from his presence, and naturally incli-
ned to yield ourselves subjects and slaves to his greatest ene-
my : all these we are delivered from. And there are many posi-
tive 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, w^ho 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 predestina-
ted^ them he also called; and xohom he called^ them he also justi-
fied ; and whom he justified^ them he also glorified^ Rom. viii.
30. But this has been more particularly considered elsewhere*^.
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 weU as in the completing of it in glorifi-
tation, is ascribed to the sovereign grace and mercy of God.
A re we Chosen in Christ to be holy^ or predestinated to the a-
eioption cf children by him? this is said to be to the prqise of
OF MAn'fi RECOVERY- 163
theghry 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 justifica-
tion, 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 induce-
ment, 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 salva-
tion 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 obliga-
tion 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 xvejirst received irom. him, ofwhom^ and through xchomy
and to whom are allthingSy 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, where-
by 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
VJorks^ 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 t
or, to whom was the way of salvation discovered, but to those
who v/ere going astray from God, and were neither inclined to
return to him, nor apply themselves to any one, who might di-
rect them how to regain his lost favour t 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 com-
mon 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
Inan 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
wotUd be no other than a just debt due to God, and therefore
164 or man's recovery-
would afford him no pit a, 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 hini as a sinner, he is altogether una-
ble to do what is good ; and therefore, if salvation were entire-
ly 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 7nind is enmity against
God; for it is not subject to the laxv 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 ofte, 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 vianifest thyself unto iiSy and not unto the world f
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 as-
cribed to the grace of God ; so it is an instance of condescend-
ing goodness, that our faith, relating hereunto, should be con-
firmed by such a dispensation, as is generally styled a covenant.
Thus David, speaking concerning it, says, He hath made with
mean 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, toge-
ther 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 be-
ing called the Second Cove?iant^ as opposed to the covenant of
\v orks, which is styled the Fir'^t. The covenant of works has
been considered under a foregoing answer * ; 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 for-
feited blessings, or a recovery from a state of death and ruin.
In this respect, the covenant of grace is opposed to it.
Again, diough Adam was the head of that covenant, whose
obedience, or apostacy, would convey life or death to all hispos-
* >See quat. XX. I'a^-c 70. Mts.
OF man's recovery. 165
terlty, 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 co-
venant, 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 in-
sist on our performing perfect obedience, the condition would
be in its own nature impossible, and therefore we should here-
by rather be excluded from, than brought into a state of salva-
tion ; 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 con-
clude, that there are more covenants than these two ; or, at
least, whether what we call the Second Covenant, or the cove-
nant 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, Avhich 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, men-
tioned 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. £5? seq, and one of
these covenants is said to be better than the other, and particu-
larly called a 72ew covenant ; the other is represented as decays
ing, 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 Gen-
tiles, as aliens from the commonwealth of Israel, he adds, that
they were also strangers from the covenants of promise, Eph. iie
i2. which seems to argue, that there were more than two co-
venants with man ; one with innocent man ; the other, the gos-
pel-covenant, which we are under; and, besides these, there
were other covenants, made with Israel, which seems to carry
Vol. II. Y
i^S OF man's recoverv.
in it the appearance of an objection, to what was before ob-
served, 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, con-
sistently therewith, if we consider the sense of those scriptures
above mentioned.
Firsts 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 in-
tend nothing more than two different dispensations of the cove-
nant of grace ; in which sense we are to understand the apos-
tle, when he speaks of the two covenants, the Old a.nd the Nezu^
the First and the Second: the covenant is the same, though the
dispensation of the grace of God therein, or the way of reveal-
ing it to men, differs. But this will be more particularly in-
sisted on in those following answers, which respect the vari-
ous administrations of grace, under the Old and New Testa-
ment ; therefore we proceed,
Secondly^ To enquire into the meaning of those other scrip-
tures, before-mentioned, which seem to speak of more cove-
nants 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 soori 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 betxveen him and all JiesJi upon the
earthy Gen. ix. 17. A third remarkable period, or change of
affairs in the church, v/as, when God called Abraham out of
an idolatrous country, to sojourn in the land of promise^ as in
a straH'g'e country^ at which time he established his covenant
with him, promising to be a God to hifn, and his sevdy and in-
stituting circu77icision as a token thereof Geri. xvii. 7—11. upon
which occasion, this particular dispensatiofi thereof is called,
The covenant of circumcision^ Acts vii. 8. The fourth and
last dispensation, or period, which more especially respected
(he seed of Abraham, as increased to a great nation, is what we
Tead 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 Mbses from mount Sinai,
4vhere iic appeared to them, to demand their explicit consent
OF THE COVENANT OF QRACE. 16f
to be his people ; upon which occasion, when they had pro-
mised, that all that the Lord had said^ they would do and be
abedienty and a public and solemn sacrifice xvas offered^ and
the people sprinkled -with the blood thereof ^ it is said, They saw
Gody and did eat and drink ^ as a farther sign and ratification of
this dispensation of the covenant, Exod. xxiv. 1 — 11. and af-
terwards many statutes and ordinances were given them, con-
taining those lav/s, which God required of them, as a cove-
nant people ; and this continued till the gospel-dispensation,
which succeeded it, was erected. This seems to be the mean-
ing 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.
Quest. XXXI. With whom was the covenant of^race madeP
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 consider-
ed 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^ zvhich should be accounted to ths:
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 scrip-
ture. The word commonly used in the Old Testament,^ to
signify a covenant, being taken in several senses, may be bet-
ter 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 com*
mon acceptation of the word, especially when applied to trans-
actions between man and man; as in the covenant between
Abraham, and those neighbouring princes, that were confedt"
168 OF THE COVENANT OF GRi.CE,
rate with hinty 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 Da-
vid, in 1 Sam. xx. 16, 17. in all which instances there was mu-
tual stipulation, and re-stipulation, as there is in human cove-
nants ; 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 re-
presented as making a covenant with man which is more agree-
ble 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 cove-
nant of the day and nighty or that there should be day and night
in their season } and, in Gen. xi. 9, 10, 11. of God's establish-
ing his covenant zuith Noah^ and his seed^ and every living
creature^ that alljiesh should not be cut off any more^ by the
waters of a floods And, in Ezek. xxxiv. 25. when God pro-
mises to cause evil beasts to cease out of the land^ and that his
people should dxvell safely in the xvilderness^ and that he would
confer several other blessings upon them, mentioned in the fol-
lowing verses; this is called, his making with them a cove-
nant of peace. And, when God promises spiritual blessings
to his people, in Isa. lix. 21. he says. This is my covena?it
with them; my Spirit that is upon thee, and the words that I
have put into thy mouthy shall not depart out of thy mouthy nor
out of the mouth of thy seed^ nor out of the inouth of thy seed'^s
seed^ saith the Lord^ from henceforth^ and for ever.
Moreover, sometimes the Hebrew word, which we trans-
late covenajity 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 xvith
thee^ to be a statute for ever^ and adds, in the words imm-c-
diately following. It is a covenant of salt for ever, before the
Lord.
And as for the word used in the New Testament,* by which
the LXX generally translate the Hebrew word, before-men-
tioned, in the Old Testament, this signifies the same thing;
so that both the words imply little more than a divine estab-
iishrrent 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 expec-
or THE COVENANT 05 GRACE. 169
tants 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 accep-
tations of the word, especially as used by the apostle, in his
epistle to the Hebrews, in chap. ix. 15 — 18. it signifies a Tes-
tament; v.hich word some who treat on this subject, rather
choose to make use of, than to call it a covenant, being war-'*'
ranted so to do, by the sense given of it in this scripture ; and
their rtason for it is, not only because, as the apostle says, it
was tonjirmed by the death of the Testator; 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 1 would rather acquiesce in that medium,
betwixt both extremes, which some have given into, who join
boi.h the ideas of a covenant and a testament together*, and
style it, in some respects, a covenant, and, in others a testa-
ment. 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 denomi-
nated, 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
espsciaily as to what contains the concern of Christ herein, as
the Head thereof, or the Person in whom all the benefits, con-
tained in this testament, are first reposed, as they are purcha-*
sed 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 con-
tained in that answer immediately following, in which the cove-
nant 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 be-
ing 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 be-
* These style it, Testamento Foedus, or Foedus TeitaTnentarivm^ or Testamen-
turn Foederale.
(<-') Ruther, ** ratified over a Ueftd body," tr\ aaciwt mode cf covenant ing*.
170 OF THE COVENANT OF GRACE.
tween 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 o-
blige himself to fulfil them ; and the other party complies with
the proposal made, and, in expectation of those advantages, con-
sents 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 o-
ther 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 ser-
vant has no right to the rewards, which his master promises,
nor has the master any right to his service, but by mutual con-
sent. 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 w^th each other.
No one will enter into a covenant with another, for the perform-
ing that which he had an antecedent right to ; nor w^ill any one
engage to perform any service, as a condition of his receiving
those benefits, which he had a right to, without any such con-
dition 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 be-
stowing it. These things are generally supposed, and con-
tained 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 transac-
tion, 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 ante-
cedent right to their obedience, which he demands in this cove-
nant, 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 en-
tirely left to their liberty, whither they will consign over that
right, which they had to it, to another, who could not other-
wise 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-stipula-
tion 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.
OS THE COVENANT OF GRACE. IH
IV. Though the parties concerned in the covenant, as ex*
plained 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 res-
pect, 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 :) never-
theless, 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 en-
ters 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 Sa-
viour, 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 the)'-
might refuse to enter into those engagements, which they bring
themselves under, as well as comply with them ; the obliga-
tion, 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, hav-
ing 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 ex-
pecting, and each depending on mutual promises, made by one
to the other, this« it is true, seems to be founded on some
\f2 •? THE COVENANT 01 GRACE.
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 cove-
nants, 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 na-
ture, which is properly divine ; and consequently when we con
sider Christ, in this respect, as entering into covenant, and en-
gaging to perform those conditions, which were insisted on
therein, these are supposed to be performed by him, as Me-
diator, 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 sup-
pose, 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 necessa-
ry 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 eter-
nal transaction between the Father and the Son, relating to the
salvation of his elect, which, if explained agreeably to the di-
vine perfections, and consistently with the glory of each of these
divine Persons, is not only an undoubted truth, but a very im-
portant article of faith, as it is the foundation of all those bless-
ings, which are promised, and applied to us in the covenant of
grace, in which is all our salvation and our hope. Here let it
Ije considered, that, when wc speak concerning a covenant, as
passing between the Father and the Son, we understand there-
by, 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 shjDuld execute those of-
fices, 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 to-
dp THE COVENANT OF GRACES 173
gether, are styled the etenial covenant, between the Father and
him.
For the proof of this doctrine, %ve might refer to those
several scriptures that speak of our Saviour as called^ and giv^
€21 for a covenant of the people^ Isa. xlii. 6. ?c[id fore-ordained^
1 Pet. i. 20. to perforin the work which he engaged in, in the
behalf of his elect >• and also consider him as consenting to
do every thing for liis 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 hav-
ing the same divine will with the Father ; and without his
consent, it could not properly be said that there was a cove-
nant between them. We might also prove it from those sever-
al scriptures, that speak of him, a^. sanctified and sent into the
worlds John x. 36. to act as Mediator, sealed by the Father ^
John vi. 27* and receiving 2i poxvcr to lay doxvn 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 em-
powered to execute the offices of a Prophet, Priest, and King ;
confirmed in his priestly office by the oath^ Psal. ex. 4. Heb. vii.
21i of the Father, sent by him to execute his Prophetical of-
fice 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 IMedialor, and, at the same
time, when we compare them with other scriptures, that speak
of the So*n, 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 redemp-
tion and salvation of the elect, which the scripture is very ex-
press in giving an account of^ these are a sufficient foundation
for our asserting, that there was a covenant between the Fa-
ther 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. / am oppressed; undertake^ or be surety,,
for 77ie. 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
Vol. II. Z
174 OF THE COVENANT or GRACE.
David and Hezekiah pray that they may be delivered, either
from their enemies, or their afflictions, by addressing them-
selves to their Deliverer under this character, it must be sup-
posed that they understand him, as having undertaken to be a
Suretv 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 w ell known to the Old Testament churchy
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 ^ is
used, which seems to be applied to our Saviour, vizp in Jer.
XXX. 21. Their nobles^ or, as it ought to be rendered, in the sin-
gular number, their noble, or magnificent person, shall be of
themselves^ and their governor shall proceed from the midst of
them J and I xvill cause him to drazv 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, / xvill cause hitn 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 j for xvho is this that hath engaged his heart unto
me P 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 un-
derstood with a note of admiration ; that is, how glorious a per-
son is this, who hath engaged his heart, or (as it was deter-
mined that he should) has freely consented to approach unto
me, that is, in so doing, to act as a surety with me for my peo-
ple ! 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, ap-
pears, 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
* The Hebre-w -word in this, and the txvo other scriptures above mentioned, is 31 j^
■^'hich sigTufies, In fidem suam recipere ; spondere pro aliquo ; and it is v.sed in
several other scriptures, in the same sense, for a person's undertaking to be a surety
for anotJier. See Gen. xliii. 6. chap. xliv. 32- Frov. xi. 15. Job xvil 3. 2 Kings:
xviii. 32. and elsevfhen.
OF THE COVENANT OF GRACE. 175
be called David in this place, because divine worship is said
to be performed to him, which could not be done without ido-
latry, which no true sense ot" 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 mi/ servant
David a Prince among them; and, in Hos. iii. 5. Theij 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 ad-
here, 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 imme-
diately 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 : Te shall be my people, and 1
will be ijoiir God, Now this proves an eternal transaction be-
tween the Father and the Son, in that the Father wills, or de-
termines, that he shall draxv near, or approach to him, as a sure-
ty, 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 seve-
ral 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 Nev/ Testament, Matt. xi. 18 — 21. Here-
in God the Father calls him his Servant, as denoting that it
was his will, or (to use that mode of speaking, which is gene-
rally applied to covenants between man and man) that he stipu-
lated 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\'i 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 there-
in, 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 re-
ference to it in the New Testament, 2 Cor. vi. 2. In an accep-
table thne have I heard thee, and in a day of salvation have I
helped thee; and I will preserve thee, and give thee for a cove-
7iant of the people, to establish the earth, to cause to inherit the
desolate heritages; that thou may est say to the prisoners^ Go
forth ; to them that are in darkness. Shew yourselves, we have
a plain intimation oi his being ordained by the Father to per-
lj'6 OF THE COVENANT 01 GRACE.
form that work, which he was engaged in, as Mediator ; and
his being" g-iven for a covenmit 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 77ie;^ 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 un-
dertaking : 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 prO"
long his days^ and the pleasure of the Lord shall prosper in his
hands y together with several other things relating to the event,
and consequence of his performing the work he v/as 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 con-
sent, as implying, that it was the result of his own will, as well
as his Father's : thus it is said, in Fsal. 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
3Tfiay so express it, to perform the work of a Mediator; and
then v/e have an account of his consent hereunto, when he says,
Z,o^ I come^ I delight to do thy zvill, O my God; yea^ thy lazv is
■^vithin my heart ; and this mutual consent is farther expressed
in Isa. 1. 5. The Lord God hath opened mine ear^ and Iivas not
rebellious ; neither turned away back.
And he is farther represented, as making a demand, or in-
sisting 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 posses-
sion. These, and many other scriptures of the like nature, suf-
ficiently 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 be-
ing 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
• £uxli$tfAAS ujuiv, KtiQai JiiSiro y.oi o Tramp /ah 0'x<rthuxv^
OP THE COVENANT OF GRACE. 177
xiot have proved that there was a federal transaction between
the Father and him ; since it may be said of any one, v/ho is
engaged in works of an inferior nature, that God, who called
him to perform them, fore-ordained that he should do so ; but
Vi^hen it is said, concerning our Saviour not only that he enga-
ged 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 in-
cumbent on him, as Mediator, this certainly argues that there
was an eternal covenant between the Father and him, with re-
lation 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 betzveen
them bath. 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 tv/o 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 call-
ed 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 construc-
tion 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 un-
derstand them in the sense before-mentioned, since it is no un-
common thing, in scripture, for that to be said to be, that ap-
pears to be : thus it is said. Let all the house of Israel know
^siuredly^ that God hath made that same jfesus, xvhQvi ije have
l'/8 OF THE COVLNAKT OF GRACE.
crucified^ both Lord and Christy Acts ii. 36. that i?, he hath, by
his raising him from the dead, demonstrated him to be both
Lord and Christy 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 tem-
ple, and bearing the glory, and sitting as a Priest upon his
throne, is a plain evidence, or dem.onstration, that there was a
counsel or covenant, between the Father and him, from all eter-
nity, 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 trans-
action 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 ano-
ther 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 him-
self; 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
%vere 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 suf-
ferings he was to undergo, v'lz^ that God -would hold his hand^
that he should not fail^ or he discouraged^ Isa. xxiv. 4. and
others respected that Mediatorial glory, which should be con-
ferred 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 y
Psal. xxii. 30. and that he should see of the travail of his soul^
or THE COVENANT OF GRACE, 1^9
and be satisjied ; and that God would divide him a portiofi with
the g-reaty and he should divide the spoil with the strong;., Isa.
liii. 11, 12. or that his difFiciilt undertaking should be attended
with its desired success, that so it might not be said tliat 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 found-
ed, are what Christ did and suffered in his own Person ; where-
as faith, wrought in us, is generally styled by them, a condi-
tion of the covenant of grace, and as such it is variously ex-
plained, 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 di-
vine 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 con-
sidered, it will appear to be litde 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^
se far a^ it respects the advantages that the elect are to receive
180 OF THE COVENANT OF GRACS.
from it; for it is a wonderful instance of grace, that there should
be an eternal transaction between the Father and the Son, re-
lating 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 re-
demption, 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 ad-
vantage 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 advan-
tage. And, was there a promise given him, as was before ob-
served, 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 advan-
tage 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, af-
ter his sufferings, enter into his glory f 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, stili
we must look upon it as made with him, as the Head and Re-
presentative 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
OF THE COVENANT OF ©RACE. l8t
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 glo-
ry 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 enter-
ing 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 ^ 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-stipula^
tion, and thereby a passing over of mutual rights, from one
party concerned to the other, in covenants between man and
man ; y6t 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 produ-
ced some scriptures to prove, that the main thing to be consi-
dered 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 oj 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 lazu in their inward parts ^ (a) and write it in
* See Page 168. ante.
faj 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 insti-uction ; for
this is founded on the law of nature, and is enforced in the New Testament in-
stitution of a g-ospel-ministry to continue to the consummation of all things,
{Matth. xxviii. 20. and Eph. iv. 11, 12, 13.) and in the oblig'ation that it has laid
upon Christian pareJits to briyig- 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 ex-
pressions often are : (See Isa, sJiii. 18. Jer. xxiii. 18. and Mat. ix. 13.) Or else
Vol. II. A a
iS'Z O}: THE COVENANT OF GRAC£.
their hearts^ and will be their God^ mid they shall be my people^
They shall all knoxv me^ from the least to the greatest of them;
for I xvill forgive their iniquity^ and I will remember their sin
no more^ Jer. xxxi, 53, 34. We might also consider the descrip-
tion 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,
pui'suant to this method of applying the promises of this cove^
nant, 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 crea^
tures, 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 mean-
ing of those scriptures, that speak of God's entering into a co-
venant with man, and man with him. Therefore let it be ob-
served,
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 re-
lates to his character, as Mediator, Redeemer, Surety, and those
peculiar branches of this covenant, which, as was before ob-
served, 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 privi-
leges 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 htmg crucified with Christy 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. li. 6. as denoting their being made parta-
kers, as his members, of the benefits arising from Christ^s suf-
ferings 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 cove-
nant of promise, for the reasons before-mentioned, we may ea-
sily understand hereby, that God's entering into covenant with
v.'ith reference to that manner of teaching which was used, and rested in under
the obscurities of the Old Testament dispensation, and tllC corrupt interpretj^
•^ons of the J&xvisfi doctors ; or both may be include^' Gti^se,
or THE COVENANT OF GRAGE. 183
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, impHes, his
foestov/ing on them the blessings promised in it, which is other-
wise called his remembering his holij covenanty Luke i. 72. or
hi$ performing the truth to Jacob^ and the mercy to Abraham^
ivhich he had sxvorn unto them from the days of old ^ Micah. vii*
iiO. and it is sometimes called his shelving them his covenant^
Psal. XXV. 14. not barely in a way of revelation, but special ap-
plication of the blessings contained tlierein, and his bringing
them into the bond of the covenant^ Ezek. xx. 37. that is, en-
gaging or obliging them to obedience, from the constraints o£
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
2S sometimes called, a statute^ Numb, xviii. 19. Psal. 1. 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 cove«
nant 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 v/e 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 de-
manded in this covenant, as some, who use the word, under-
stand nothing else by it ; I would not , contend about persons
using, or laying aside an improper, and, I think, I may say, un-
scriptural mode of speaking.
Thus concerning the meaning of God's entering into cove-
nant with man. We shall now proceed to the latter branch o£
tliis head, namely, what we are to understand by those scrip-
tures that speak of man's entering into covenant with God :
such a mode of speaking we have, when Moses says to the peo-
ple, Te 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^ vMch the Lord thy Godmaketh with thee this day^
ia4 OF THE COVENANT OF GHACE.
Deiit. xxix. 10 — 12. and it is said elsewhere, The people enter ^
ed 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 thaty
Josiah made a covenant before the Lord^ to xvalk after the Lordy
and to keep his commandments^ and his testimonies^ and his sta-
tutes 7vith all their hearty aiidwith 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 prac-
tical 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 hi?ny
love the name of the Lord^ and to be his servants^ and take hold of
his covenant^ Isa. Ivi. 4, 6. so that to enter into covenant, is to
take hold of God's covenant ; to embrace the blessings promis-
ed therein, as the apostle speaks of those who died infaith^ not
having received the promises ^ or the blessings promised, but
having seen them afar off^ and were persuaded of them ^ and em-
braced them^ Heb. xi. 13. Again, as we receive the blessings of
the covenant by faith, so to enter into covenant with God im-
plies, 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 ena-
bled, by his grace to comply with the demands thereof; and
this is sometimes expressed, by swearing to the Lord, as it is
said, UMo me every knee shall bow^ and every tongue shall swear y
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 caat might have been referred to, Luke i. 72, 73. so, on
the other hand,our entering into covenant with him, is oiu' swear-
ing fealty, as subjects do to their princes, whereby they own them
to be their rightful governors, and themselves under an obliga-
tion to serve them.
This is farther explained, in that solemn transaction that pass-
ed 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 (jod's entering into covenant
with them ; this is ex}>ressed by his avouching them to be his
peculiar people^ a^ hs 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
uiider the highest obligation to be obedient to him i and then
or THE COVENANT OF GRACE. 185
we have an explication of man's entering into covenant with
God, when it is said, Thou hast avouched the Lord this day to
he thy God^ that is, thou hast pubhcly declared, that thou art
willing to be subject to him, as thy covenant-God, and express-
ed a ready inclination, pursuant hereunto, to walk in his ways,
and keep his statutes, and his commandments, and his judg-
ments, 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 re-
stipulation, 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 humblj
conceive this doctrine may be better explained without it.
Quest. XXXII. Hoxv is the grace of God manifested in the
second covenant f
Answ. The grace of God is manifested in the second covenant
in that he freely provideth, and offereth to sinners a Media-
tor, 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 eminent-
ly 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, /
-will be a God to thee^ that is, I will deal with thee in such a war,
as that all my divine perfections shall contribute to thy Happi-
ness. And sometimes when God reveals himself as a covenant-
God, he promises, as he did to Abraham, that he will be their
$hield^ and their exceeding great reward^ Gen. xv. 1. And there
are other promises respecting the forgiveness of sin ; as when
God says, /, evm /, Qr)\ ht that hktteth 9'Htthy tr»nsgres^i9nsyf&f
185 or THE COVENANT OF GRACE.
'Tnine own sake^ and will not remember thy sin^y Isa. xlili. 2S, and ,
that we may consider this in its utmost extent, the apostle says
as much as can be expressed in words, which is the conse-
quence of God's being a covenant-God to his people, when he
tells them, All things are yours^ -whether Paul^ or Apollos^ or
Cephas y or the worlds or life^ or death^ or things present^ or things
to <:ome ; all are yours^ 1 Cor. iii. 22.
II. Man could not have been made partaker of these invalua-
ble blessings contained in this covenant, without the interposi-
tion 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 ex-
cluded from all hope of obtaining any blessings from him : the
perfections of the divine nature rendered it necessary that a sa-
tisfaction 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 ofFer-
rd to the divine justice, if ever he have access to God, and ac-
ceptance in his sight, it must be in and through a Mediator ;
which leads us to consider what we are to understand, by a me-
diator, and what was to be done by him, in order to the procur-
ing this favour.
A mediator, in general, is one who interposes between two
•paities that are at variance, in order to make peace ; and this he
does, eithei: 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
^5atisfaction, 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 recon-
ciled, without a satisfaction given ; in the latter, we are to un-
derstand the word Mediator ^ when applied to Christ, in this an-
swer. 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 Mes^
senger of the covefiant^ Mai. 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 j or, provided satisfaction were
OE THE covenant; of grace. 187
given to the justice of God, to intercede with him for the sin-
ner, 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 * } so some understand that text, as spoken of
him, when the apostle says, Gal., iii. 19. of the law, that it was
ordained by ang-eh^ in the hand of a mediator] ; and, agreeably
hereunto, Moses says, / stood between the Lord and you at that
tvne^ to shew you the xvordofthe Lord ; for yoxi were afraidy bij
reason of the fire ^ Deut. v. 5. and elsewhere, after Israel had
sinned, in worshipping the golden calf, he says, Tou have sin--
nedag^atsin^andnowlwillgo up unto the Lord: per adveU'^
turey 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 de-
served. This I call a less proper sense of the word Mediator ;
whereas, in this answer, Christ is styled a Mediator, in the
iiame 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 ad-
mit of a Mediator, who might have exacted the debt of us in
bur own persons ; and, we being unable to pay it, might have
punished us with everlasting destruction. That he was not o-
bliged 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 pe-
cuniary debts are paid, which cannot be refused by the credi-
tor, though paid by one that is surety for the debtor. But, since
this will be more particularly considered, when we speak con-
cerning the satisfaction Vt^hich 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.
ly. 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 ran-
som that was worthy of his acceptance, or available, to answer
the end designed thereby. If the best of creatures had undev™
* Such an one is more properly called IntemunviuCf thap Mect^mttiv,
t- Vid. Bsz. and Whitby in Iqv,
188 OF THE COVENANT OF GRACE.
taken 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 him-
self to bring about our redeitiption ! this was a blessing un-
thought 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 re-
vealed 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 di-
vine Persons, and I doubt not but he retained some ideas here-
of when fallen. But it may be questioned, whether he knew
that it was possible for the Son of God to be incarnate ; or sup-
pose, 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 mys-
tery of the divine will was hid in God, and therefore could ne-
ver have been known by him without revelation, and conse-
quently 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 v/e 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 de-
served 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 deseil 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 conde-
scended 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, 2^e know the grace of our Lord
Jesus Christy that though he was rzch^ yet^ for your sakes^ he
became poor ^ that ye^ through his poverty y might be rkh^ 2 Cor.
viii. 9. •
V. This Mediator being provided for man, without his de-
sert 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 con-
or THE COVENANT OF GRACE. 1S9
tained herein : but, since the overture of grace, or the call of
God to accept of, and embrace Christ, as oifered in the gospel,
is more particularly considered under a following answer *, 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 ta-
ken to explain it, which we shall endeavour to do, and therein
shew in what sense we deny the covenant of grace to be condi-
tional ; 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, fre-
quently 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 inter-
est in Ciirist. 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 blessiiigs in heavenly things i?i hijn.
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 according-
ly every one may say, as Moses expresses it, 7'ea,, he loved the
people^ Deut. xxxiii. 3. or his peculiar chosen people ; or, as the
apostle says, Christ loved the churchy and gave himself for ity
Eph. V. 25. But he, who has an interest in Christ, has a right
to claim him, as his Saviour, and ther,efore may say, with the
apostle. He loved fne^ and grwe hiraselffor 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 des-
titute 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 expres-
sion may be qualified and explained, without asserting any thing
derogatory to the glory of God, or the grace of the covenants
The word condition^ though often used when we speak of con-
tracts 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,,
* .See Qttest. Ixvii,
Vol. II. B b
li^O OF IHE COVENANT OF GRACE.
•with a particular application thereunto, we must understand it
in such a sense, as is agreeable to the divine perfections. There-
fore, that we may compare these two senses of the word condi-
tion together, in order to our determining how far it may be
used, or laid aside, in explaining this doctrine, let us consider,
(1.) That m human covenants, in which things are promised
on certain conditions, these conditions are supposed to be possi-
ble 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, un-
derstand 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
5t 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. Moreo-
ver, 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 Inm 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
■^vhich 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 pov>' er ; 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 con-
tain 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 super-
added 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 vv^hich 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 per-
son, that enjoins them, to assist, and enable him, who is under
this obligation, to perform them, ^'■et he will not. give him that
assistance ; for, if he does, the contract can hardly be reckoned
conditional, but absolute : thus if a creditor shoiild tell an in-
OF THE COVENANT OF GRACE. 191
solvent 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 can-
not 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 cove-
nants are, and only infer what we do not deny, that there is a
necessary connexion between that grace, which God will ena-
ble 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 ex-
press it, every condition contains not a necessary, but an un-
certain connexion between the promised advantage, and the
duty enjoined, and that for this reason, because all human cove-
nants 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 tlie condition may be reck-
oned 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 condi-
tions, 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 exer-
cise 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 con=
dition enjoined, the advantages that he, who enjoins it, expects
to receive from it, or the reference that the performance thereof
19.2 OF THE COVENANT OF GRACE.
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 trans-
action 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 al-
lowed by most, v/ho 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 i 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 unprojita-
hie 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, v»hich 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 merito-
rious, 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, v/ho 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 al-
together 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, con-
clude 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 inconsis-
tent with the divine perfections, or the grace of this covenant.
Therefore,
1st, We shall lay down this as an undoubted truth, the de-
nial whereof would be subversive of all religion, that faith, and
OF THE COVENANT OF GRACE. IQS
all Other gi-aces, are required by God, and our obligation there-
unto is indispensible ; whether it be reckoned a condition of the
covenant or no, it is no less a duty. («) It is true, there are
(a) " The law of God itself requires no creature to love him, or obey him, be-
yond his strength^ or with more than all the powers which he possesses. If the
inability of sinners to believe in Christ, or to do tliing-s spiritually good, Avere of
this nature, it would undoubtedly form an excuse in their favour; and it must
be as absurd to exhort tkem to such duties, as to exhort the blind to look, the
deaf to hear, or the dead to vv^alk. 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 iu
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 fumy and to do all his com-
mandments alivaya. 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 af-
forded 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 ai'C used in the one case as in the other. Those who were under
the dominion of envy and malignity, coulu not speak peaceably ; and those who
have eyes fidl of adultery, cannot cease from sin. Hence also the following lan-
guage — lloiu CAST ye, being evil, speak good things ? — The natitral man receiveth not
the things of the Spirit of God,neither can he kjioia them — The canial mind is e?imity
against God; and is not subject to the la-zv of God,neither indeed can be — They that
are in the flesh cannot j&Zease God — JVb man can come to me, except the Father -who
sent me draxv 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 ac-
count. Such distinctions are perplexing to plain Christians, and beyond their ca-
pacity.' 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 ivho have ears, b^it hear not.
So far as my observation extends, those persons who affect to treat this dis-
tinction 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 in-
juring their fellow -creatures, and can allege that what they did was not knoiv-
ingly, or of design, I believe they never fail to do so : or when charged with ne-
glecting their duty to a parent, or a master; if they can say in truth that they
were iinable 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 sug-
gesting that their want of ability arose from want of iriclination, they would very
easily understand it to be the language of reproach, and be very earnest to main-
tain the contrary. You never hear a person, in such circumstances, reason as he
does in religion. He does not say, « If I be imable, I am unable ; it is of no ac-
count whether it be of this kind or that :" but bbours with all his might to es-
tablish the difference. Now if the subject be so clearly understood and acted
upon where interest is concerned, and never appears diflUcult 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 veiy
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 tke effect of their deprarity ; for that A4am himself in his purest state wa.^
19.4 Ol TZIE COVENANT OF CRACL,
some who distinguish hetvreen the obligation of a law*, and thai
of a covenant; the former of which depends on an express com--
mand ; the latter is the result of some blessings promised or
only It natural man, and had no power to perform spiritual duties. But tins ob-
jection belongs to another topic, and has, I hope, been already answered. To
tliis, however, it may be added — The natural mayi -who receiveth vot the things of
the Spirit of God, (I'Cor. ii. 14.) is not a man possessed of the holy image ot 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 ot 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 vTiters, as hath been alread^^observed, have allowed that sinners are the
subjects of an inability which ai'ises from their depravity ; but they still contend
that this is not all; but that they are both na^wra^ and morally unable to believe
in Christ; and this they think agi-eeabie to the scriptures, which represent them
as both unable and imivilliiig to come to him for life. But these two kinds of ina-
bility cannot consist with each othei*, 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 anv 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 iinderstand my speech ? Because ye
CA^^^-OT f^ar my -word. A total physical inability must of necessity supersede a
moral one. To suppose, therefore, that tlie phrase, J\''o man can coirie to me, is
meant to describe the former ; and, Ye will >'ot cane to me that ye may have lifct
tlie latter; is to suppose that our Saviour taught what is self-conti'adictory.
Some have supposed that in ascribing physical or natural power to men, we
deny their natural depravity. Through the poverty of language, w'ords are obli-
ged' to be used in diHerent senses. When we speak of men as by nature depraved,
we doliot mean to convey the idea of sin being an essential part of human nature,
or of tlie 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, v. hen the term natural is used as opposed to moraly and ap-
plied to the powers of tiie 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 ne-
cessary, in order to destroy a spirit of self-sufliciency, to deny that we are men,
and accountable creatures ; which is all that natural ability supposes. If any pep-
son 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 ; atid that spiritual power is required to the performance of spiritual
things.' But this statement is far from accurate. Natural powder 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. ^wd as to spiritual power,
or, which is the •'•Jtme tiling, a right state of mind, it is not properly a faculty ot
OF THE COVENANT OF GRACE. 195
conferred, which has in it the obligation of a law, but not the
formal nature of it; and therefore they conclude, that we are
comimanded 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 en-
ter no fiirther into this critical enquiry, but content myself with
the general assertion, that faith, and all other graces are neces-
sary duties ; without v/hich, 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.
2f://z/, 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^
Epli* ii. 8. purchased by the blood of Christ, and so founded
on his righteousness^ 2 Pet. i. 1. and wrought in us by his Spi-
rit, 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 cove-
nant 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.
3dli/, There is a certain connexion between faith, with other
concomitant graces, and salvation. But this having been con-
sidered 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;* 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,
* See Vol. 1. page 479, 480.
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 QbUgutian to perform it." " Fulleb.
196 Of THE COVENANT OF GRACE.
and all other graces, are wrought in the soul, v/hich 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 apply-
ing 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. "^ 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 assert-
ing, that faith, and other graces, are the way to salvation ; part-
ly, 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 C4irist 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,
overthrov/ 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 perfec-
tion, or the top-stone thereof is laid.
Mhli/y 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 cove-
nant of grace, pursuant to his secret will, or his eternal pur-
pose ; 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 an-
swer, 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
* The former of these is generaUy styled. Via ad regiium ; the latter^ Causa r^g-
nandi.
OF THt COVENANT OF GRACE. 19?
salvation. To deny this, would be to suppose, that an unbe=
liever 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 con-
sidered 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 in-
terest in Christ, and the blessings of the covenant, by faith.
Of all other graces, faith is that which has the greatest ten-
dency 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, un-
der 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 cov^enant, requiring faith,
as an instrument, hereof, ordained the best expedient, to illus-
trate, 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 poAver of God, we are now
tQ 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 con-
nected 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
iipon the house of David, and upon the inhabitants of Jerusa-
lem^ 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 flthiness, and from all their idols, and give
them a new heart, and put a new spirit within them, and take
axvay 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 — 2^. And mor^
Vol. IL C ^
i98 OF THE COVENANT OF GRACE.
particularly, the Spirit, as working faith in the hearts oi* be^
lievers, is called, for that reason. The Spirit offaith^ 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 hij 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 produ-
ces all holy obedience, which is called, The obedience offaith^
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
\o evidenced as well as the grace of faith wrought by the Spi=
rit ; 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.
SO. and hereby they are enabled to walk comfortably, as know-
ing in whom they have believed, and, are induced to the great-
est thankfulness, as those, who are under the highest obligations
to God, who promises and bestows these, and all other bless^
ings, whereby his grace is abundantly manifested, in this cove-
nant.
Quest. XXXIII. Was the covenant of grace always administer-
ed after one and the same manner V
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 ofgrac^ 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 Mes-
siah, by whom they then had full remission of sin, and eter-
nal salvation.
Quest. XXXV. How is the covenant of grace administered
under the New Tes^tament ?
OF THE G«VENANT OF GHACE* 19^
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 ad-
ministration 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 bless-
ings contained in it, for the encouragement of his people to hope
for salvation. This he has done, at sundry ti?n€S, and in divers
manners^ Heb. i. 1. the first method of administration was bc»
fore Christ's incarnation ; the other, in all succeeding ages, to
continue to the end of the vv^orld. Accordingly we are led to
consider,
I. How the covenant of grace was administered under the
Old Testament. As Crod has always had a church in the world,
in the earliest ages thereof, which has been the seat of his spe-
cial presence, and been favoured with the displays of his glo-
ry ; 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 consider-
ed in this answer; in which there is something supposed, name-
ly, 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 cove-
nant of grace, to his church of old. There were two ways by
which h.^ 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
Tnv\ch as though he had done this from the beginning of the
20O OF THE COVENANT OF GRACE.
World : the other was, by types, or significant ordinances, which
are only different ways of discovering the same import&nt doc-
trines 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 na-
tions 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 hear-
ken^ Deut. xviii. 15. and, in following ages, there were promi-
ses and predictions, that gave farther light, concerning the per-
son 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 w^as 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 haj/ing the government upon his shoidder, but
as having the perfections of the divine nature, which discover
him fit for that important trust, w^hen he styles him, Wonder^-
ful. 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. \A<*
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 oj^ out of the land of the livings
making his grave zvith the wicked, and zvith 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 else-
where, chap. Ixiii. 1, &c. in a most elegant manner as one tri-
umphing 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 ex-
OF THE COVENANT OB GRACE, ^ QQl
ercise a government over his people in a spiritual way, Jen
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, zvho should be
a rider in Israel^ though otherwise it was little among the thou-
sands ofjudahy Micah v. 2. Another prophet signifies his com-
ing 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 f.ll his hoiise^ 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 confrm the
covenant^ and at the same time, cause the sacrifice and oblatio7i^
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 va-
rious 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 wc
read of was that of sacrifices, which were offered in the first
^ges 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 seed of the righ-
teousness 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 re-
demption, 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^
ivhich taketh away the siji 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 tliat was to be displayed in the gos-
^2 OF THE COVENANT OF GRACL,
pel, 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 *, Therefore, at present, we shall only con-
sider 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,
Isty That there were typical ordinances under the ceremo-
nial law. This we are obliged to maintain, against those who
have advanced several things relating to the origin of the cere-
monial law, which tend very much to divest it of its spirituali-
ty and glory f, when they assert, that all the rites and ordinan-
ces thereof were derived from the Egyptians j and that they
v/ere 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 al-
together foreign to it : nevertheless, they say that he cut off,
or separated from it, every thing that was idolatrous, and adapt-
ed 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 in-
troducing some things into it, which were practised by neigh-
bouring 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 judg-
ment, by others :|:, I shall pass it over.
There are others, who make farther advances on this subject,
* See Quest, xcii.
t Vid. Spencer, de leg. Ihhr. andejusd. Dissert, de Urbn SJ Thummlm ; & Mdr
^hami Can. Chron.
i Vid. JVitsii Eg'jptiaca.
OF THE COVENANT OF GRACE* 20S
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 in-
vented one of their own, or practised that which they had re-
ceived from the Eg5'^ptians ; and the more pompous and cere-
monious 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 ty-
pify, or shadow forth Christ, or the blessings of the covenant
of grace ; these therefore, were commanded duties *, (whereby
the people were to be kept employed,) but not typical ordinan»
ces. But it is very strange that any, v/ho have read some ex-
plications 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 ty-
pical of other things besides Christ, and what relates to the
work of redemption by him. Thus some speak of those noto-
rious wicked persons mentioned in scripture, as Cain, Pharaoh.^
and others, as though they were types of the devil ; and of An-
tiochus Epiphanes, as a type of Anti-christ. And others speak
of some things as types of Gospel-ordinances, so they call cir-
cumcision 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 ordi-
nance. Others speak of Noah's being saved in the ark from
the deluge, as a type of baptism, being mis-led herein by a mis-
taken 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 usy 1
Pet. iii. 21. &c. whereas the meaning of the Greek word f is
not that this was a type of baptism, but that it signified, as bap-
tism also doth, that salvation, which we have by Christ.
Sdly, When we consider what was typified by those ordinan-
ces, 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 acknow-
ledge many things to be types, which plainly appear to be so :
■ .P'\rcepta ohservantite, "^ a.vrnvTro';,
20fi or THE COVENANT OF GRACB.
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 v/ould 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 know-
ledge of several great gospel-truths ; I shall take leave to dis-
tinguish 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 Tes-
tament-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 ana-
logy 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 say-
ing, 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 ex^
treme, in extending this matter too far, which, it is certain,
many have done.
But this may give occasion to enquire ; when we may deter-
mine 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 ex-
pressed, 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, ^s we arc led, by the analogy, or
OF THE COVENANT OF GRACE. 205
resemblance of things, to speak of it, in a way of accommoda-
tion 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 Sa-
viour'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 wito him^ and consequently typified by him, Deut. xviii.
15. and the apostle seems to intimate as much, when he com-
pares Moses and Christ together, in point of faithfulness, that
the one xu as faithful as a servant in God's house, the other as
a Son over his oxvn 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 t\'pe 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, Solov.on 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. =^
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 consi-
dered in the explication thereof, given in the epistle to the He-
brews ; and they farther appear to be so, inasmuch as the church
had sufficient ground to conclude, that their ministry was ty-
pical, 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
* See Psal. Ixii. the title, compared with the subject-matter of the Pidlniy xoMch
epeaks of Christ in the person of Solomon.
Vol. II. D d
204i Of THE COVENANT 01' GKAC£.
the red sea^ being under the cloudy their eating manna in the
wilderness, and drinking xuater that came out of the rock. Ail
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 stand-
ing 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 ttmple service ; these things
being expressly mentioned, in scripture, as types, we have
ground to determine them to be so. Thus concerning the cove-
nant 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
linowledge of Christ, and salvation to be obtained by him, un-
less 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 com-
mon sense thereof, to make known the ideas they convey : but
their signification was, for the most part, if not altogether, in-
stituted, 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 sayings Psal. Ixxviii. 2. and, by tlie prophet Ezekiel,
A riddle^ Ezek. xvii. 2. and our Saviour, speaking thereof, in
this sense, tells his disciples, that unto them it was give?i to
knoxv the mysteries of the kingdom of God^ but to others in para-
bles^ 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 I'ich mail'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
OF THE COVENANT OF GRACE. gOf
relating to this matter. The same may be said concerning types
under the Old Testament dispensation ; they woLiid iiave been
unintelligible, had there been no explication annexed to tiiem,
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 imm.ediately concerned.
But this argument having been insisted on elsewhere,* 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 re-
vealing 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 in-
stances, and have attained a very great degree of the know-
ledge 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 degi-ee of judicial
blindness, as the Jews are at this day, if they could not under-
stand 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 Mes-
siah'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
* ^ee Vol I. pages 53—56-
208 OF THE COVENANT OF GRACE.
meaning thereof. And, when we read elsewhere such expres-
sions, as plainly refer to the thing signified, by some ceremo-
nial ordinances, viz. The circwncision of the hearty Deut. xxx^
6. The calves of the lips^ Hos. xiv. 2. The sacrifice of thanks-
givings Psal. cxvi. 1 7. and many other passages of the like na-
ture, 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 therelbre 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 justi-
fied, but lay under a perpetual dread of the wrath of God. This
we often meet with in the writings of many, who, in Other re-
spects, explain the doctrine of the covenant of grace in a very
unexceptionable way. And here I cannot but observe, what is
well known, hj those who live in the United Netherlands, that
ikiiZ matter has btvU 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
1 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
tlus matter, were not wholly new; but having written com-
mentaries 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 scrip-
ture-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 sup-
%T THE COVENANT OP GRACE. 209
yoses that there were three ; * 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 sup-
poses, 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 cou-d 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 be-
fore 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 mean-
ing thereof, which as was before observed, would have a ten-
dency to leave them in a state of darkness, as to the great doc-
trines 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 Mosts 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, Ail their life-time subject to bori'
dage^ 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 dis-
pensation was less bright and comfortable, than the present
dispensation, which we are under, is ; and another thing to say.
*\c scco
The fir St, he a7id his folloiuers call, Oeconomia promissionis, or, ante-Jegalis
TOrti/, 09©ondmi;< legalis ; the tMrd, QeconemiH cyan jelioa.
210 OF THE COVENANT OlT GHACeL
that it was so dark and comfortless, as they generally represent
it to be.
2. I cannot but think, as I have before obser\'ed, that the
church of Israel had a clearer discerning of the meaning of the
ordinances of the ceremonial law, than these divines would al-
low them to have had ; or, at least, that the. vail, that was
upon their hearts, principally respected a part of ihem, 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 gos-
pel, 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 repent-
ed of, and were reformed from, the effects of his wrath were
taken away ; therefore we are not to suppose, that the cere-
monial laAv 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^
xvhose sin is covered, blessed is the man to whom the Lord hn-
puteth not iniquity, Psal. xxxii. 1, 2. and. There is forgiveness
zvith thee, that thou mayest be feared, Psal. cxxx. 4. and else-
where, Thou, Lord, art good, and ready to forgive, and plen-
teous in mercy, to all that call upon thee; and thou hast for giv*
671 the iniquity of thy people, thou hast covered all their sin^
Psal. Ixxxvi. 5. and Ixxxv. 2. and elsewhere. Who is a God
like unto thee, that par doneth iniquity, and passeth by the tranS'
gression of the remnant of his heritage? He retaineth not his
anger for ever, because he delighteth in mercy. He zvill turn
again, he will have compassion upon us ; he will subdue our ini-
quities; and thou wilt cast all their sins into the depths of the
sta, Micah. vii.'lS, 19.
These, and such-like scriptures, seem so plainly to over-
throw this part of their scheme, that they are obliged, in de-
fence thereof, to understand them all, as containing nothing
else, but a prediction of that blessedness, which the New Tes-
tament-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
OF THE COVENANT OF aRACE. 211
jiow 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 un-
circumcision 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 bless-
ed persons in enjoying forgiveness ? No, says he, as they for-
merly 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 w ay of speak-
ing, that it was less true ; * and, agreeably hereunto, they sup-
pose, that they had no other ideas of the doctrine of justifica-
tion, but as implying in it the divine forbearance, or not pun-
ishing sin ; though they had a perpetual dread that it would be
punished at last, and no comfortable sense of the forgiveness
thereof.f 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 obsers'ed 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 ad-
ministered under the New Testament, Avhich is the dispensa-
tion 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,
* Minus plena, or minus vera.
f Fbv 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 dec hire his righte-
ousness, for the remission of sins that are past, throug-h, or after, the forbear-
ance, of God, ivhich they suppose to contain an intimation of the privilege -which
the goHpel-church enjoyed, namely, remission of sins ,- lohereas, vnder the legal dis-
pensation, there loas nothing else apprehended by them, but the forbearance of God:
*-o that f-'ie Old Testament-church had Trufiviv AfASLflim ; the JVe-w Testament churchy
cttiTiv i and they all suppose, that they looked upon Christ as Fide-jussor, and not
Expromissor, ivhich are terms used in the civi! laiv ; 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. Expro-
missor, sigmfies, a person's U7idertaking to be a surety, in so full and large a se?ise,
as that, by virtue hereof , the debtor is discharged. Therefore, since they did not ,
so clearly, know that God -ivould discharge theyn, by virtue of Christ's undertaking
to be a Surety, but concluded that he might exact the debt, either of him, or them i
this Yt>a* the foundation of that terror and bondage, w/«cA they -were perpetually entf-
ject to.
212 OF THE COVENANT OF GRACE.
1. That it began when Christ, the Substance, was exhibit^
«d. He is called the Substance thereof, without any particu-
lar 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 re-
ference to him ; and, as the apostle says. To him give all the
prophets witness^ Acts x. 43. or eke he may be considered
as the Sabstdnce of the New Testament-dispensation, the sub-
ject-matter of the ministry of the gospel. Thus the apostle
speaks of Christ crucified^ as the principal thing which he de-
termined to know^ or insist on, in the exercise of his ministry,
and that with good reason, since all gospel-doctrines were de-
signed to lead us to him, and set forth his glory, as the Foun-
tain 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 dis-
pensations of the covenant J the former looked forward, and
pointed out Christ to come, as the object of the church's de-
sire 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 appear-
ed 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 him-
self, 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-dis-
pensation might be said to begin then ; nevertheless, in pro-
priety of speaking, it could not be said fully to commence till
Christ's resurrection : then it was that the ceremonial law ceas-
ed, all the types and ordinances thereof having had their ac-
complishment in him. Thus the prophet Daniel speaks first
of Christ's being cut off^ and thereby conjirming the covenant^
and then of the sacrijice 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 con^
sider,
dP THE COVENANT OF GRACE'. 2,1.3
!2. Hov;" these two dispensations differ. They v/ere, 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 bles-
sings 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 represent-^
ed as saying. Until the day hreaky and the shadows Jlee axvay ;
turn, my beloved^ and be thou like a roe^ or a young hart upon
the mountains of Bether^ Cant. ii. 17. But the New Testa-
ment-church adores and magnifies him, as having appeared
to put away sin by the sacrifice of himself and fully accom-
plish the work of our redemption thereby ; and, in the preach-
ing of the gospel, he is represented as having abolished death^
and brought life and i??nnortality to Ught^ 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
jastly 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 w^ork of redemption, as fully ac-
complished 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 com-
paring the tv/o dispensations together, he calls one the minis-
iration of deaths or condemnation^ and describes it, as that which
is now done away^ which while it continued, was glorious .i
the other he calls, the ?ninistration of the Spirit, or of righte-^
(susness^ 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 lav/ 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 whe»
ther 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 gos-
VOT. TI. E e
214 or THE COVENANT OF GRACE.
pel-dispensation, as excelling in glory, which is the principal
thing we are now to consider, and this it might be said to do,
1*^, As grace and salvation are therein held forth with great-
er 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 or-
dinances. 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 hij reason of^ or
compared with, the glory that excelleth. Now the gospel-dis-
pensation excels the legal, as to its clearness, or fulness of evi-
dence, 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 Sub-
stance, was, as was before observed, exhibited, and the cere-
monial law had its accomplishment in him.
2^/z/, Under the gospel-dispensation, grace and salvation re-
vealed 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 ob-
tained mercy to be faithful, who rejoiced to see Christ's day,
and embraced the promises which they beheld afar off; where-
as, in the gospel-dispensation, the word of the Lord had free
course^ andxvas more eminently glorified in those places where
it was made known : but this will farther appear, if we con-
sider,
Zdly^ That it excelled in glory, in regard of the extent there-
of; 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 earthy Isa»
jslix. 6. or that God would destroy the face of the covering cast
over all people^ and the vail that was spread over all natio?is^
chap. Xxv, T» 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
worlds 1 Tim. iii. 16. In this respect, the gospel-dispensation
certainly excelleth in glory, and it is owing hereunto that we
eUjoy, at present, this invaluable privilege. But if this present
OF THE COVENANT OF GRACE. 245
dispensation be only reckoned the dawn and twilight, or the
beginning of that glory that shall be revealed at Christ's se-
cond coming, as grace is sometimes styled glory begun ; or if
the apostle's description of it, when he says, that xue are come
unto the heavenly Jerusalem^ and to an innumerable company of
angels^ to the general assembly and church of the Jirst-born^ and
to the spirits of just men made perfect^ Heb. xii. 22, 23. con-
tains an intimation, that the glory, which still remains to be re^
vealed, is nothing else but the perfection of this present dis-
pensation, that we may conclude that it far excelleth all others
in glory.
From what has been said, in comparing the former, and pre-
sent 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, lead-
ing the church into the knowledge of Christ.
[2.] We may farther infer the necessity of external and visi-
ble 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 Aim, as the apos-
tle speaks. Acts xvii. 27. or that, before the gospel-dispensa-
tion 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 Mes-
siah, 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 me-
thods 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 him-
self 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 tl>e man that
216 Uf THE COVENANT Oi' GRACE.
was born blind, he only asked hifh this question, Dost thou be-*
lieve on the Son of God? and then discovers that he was the
Person ; and it immediately follows, that he believed and zvor-
shipped 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 ac-
count 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 ea-
sily be accounted for, by supposing that the Jews had been be-
fore 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 intima-
tions that were given to them, under the Old-Testament dis-
pensation, ih-4t 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 aggra^^
vate the sin of those Vvho 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, becaitse
their deeds are evil, chap. iii. 19. Before our Saviour's incar-
nation, the Old Testament-church might be said to reject the
covenant of promise, or not regard the gospel contained there-
in ; 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 xvherewith he rvas sanctified, anmiholy thing, and
therefore are thought worthy of much sorer punishment, Heb.
X. 29.
Quest. XXXVI. Who is the Mediator of the Covenant of
Grace f
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 P
Answ. Christ, the Son of God, became Man by taking to
himself a true body, and a reasonable soul, being conceived
OF THE MEDIATOR OF THE COVENANT. 217
by the power of the Holy Ghost, in the womb of the Virgin
Mary, of her substance, and born of her, yet without sin,
l^TEXT to the covenant of grace, and its various adminis-
±yi trations, we have, in some following answers, an account
of the Mediator thereof, who is set forth in the glor}' of his
Person ; the offices that he executes, and the estate in which
he either v/as, 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 consti-
tution of his Person, as God-man, Mediator ; and here,
I. He is set forth as the only Mediator of the covenant of
grace. Hov/ we are to understand his being Mediator, has
been already considered *, 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 sty-
led 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 de-
sist from the demands which it might have made, and so pardon
sin without satisfaction; But this is directlycontrary to the whole
tenor of scripture, which represents him 2ls giving his life a ran-
^som for manij^ 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
everlasttJig 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 f.
That which we shall, at present, observe is, that he is styled
the only Mediator : Thus it is said. There is 07ie Mediator be-
tzveen God and men. The man Christ Jesus, 1 Tim. ii. 5. Ih
this we oppose the Papists, who greatly derogate from^the glo-
ry 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 owti merits, as though Christ's
* Se« Fage 379. Vol. I. t Sec Quest, xliv.
218 OF THE JIECIATOR OJ* THE COVENANT.
redemption and intercession had not been sufficient without
them ; and accordingly a great part of their worship consists
in desiring tiiat these good offices may be performed by them,
on their behalf, which I cannot but conclude to be a breach
:)f the firsts or, at least, let them put never so fair colours up-
on it, of the second commandment ; which will be faither con-
sidered in its proper place.
The scrij;tures 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 an-
swered and said^ Lord of hostSy how long- zuilt thou not have
mercy on Jerusalemy 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 ladsy
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, haac, 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 co-
venant that he made with them, and so accomplish the promi-
ses thereof, by bestovv'ing 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 txventy elders fell down before
the Ilamb, having every one of thein 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 zvas before the thro7ie. It must be
allowed, tliat there are many passages, in this book, which are
hard to be understood ; but there are none contrary to the ana-
logy 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 vtuds 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, Vi\\o fell doxvn before the Lamb, are meant
OF THE MEDIATOR OF TJIE COVENANT. 219
the inhabitants of heaven : nevertheless, we are not to under-
stand, that they are represented as praying for the samts here
on earth ; for the golden vials full of odours^ are only an emblem
Cf 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 inhabi-
tants 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 tor 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^ xvith 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 can-
not properly be called another angel^ and thereibre it must be
meant of one of the created angels ; the sense but now ^\vcn
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, v/hich 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 thme,
" thou hast a right to the glory thereof,* and therefore let al!
" know, that this is the only foundation of the church's hope,
" that their wants shall be supplied by th^t." 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 C hrist not only condescended to take our nature
upon him, and therein to procure redemption for us ; but in-
vited his people to come to him; and since it is said, through
220 OF THE MEDIATOR OF THE COVENANT.
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 suf-
fered 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.=*^ 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 ^\ and having also explained what we
mean by Christ's Sonship, as referring to his Person and cha-
racter, as Mediator,:}: 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 as-
suming the human nature ; accordingly we may observe,
(1.) That it was the second Person in the Godhead who v/as
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.^
(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 fleshy 1 Tim. iii. 16. and elsewhere,
that in hi?n, namely, in the human nature, divelleth all the ful-
ness of the Godhead^ Col. ii. 9. from whence some take occa-
sion to conclude, that the human nature was united to the God^
head, or that the Godhead of Christ was said to be incarnate :
but if this be asserted, it must be with caution and a distinc-
tion. 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 ex-
* See Vol. I. Page 243.
\ See Quest. \x, x, xi. g
t Vide, the note. Vol. f. Page 279.
% Fer this reason, the SabeUiam are often called, b^ ansknt Turiters, Patripa^vian^.
OF THE COVENANT 0¥ GRA6E. 251
pressed, 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 incar-
nation, 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,
widiout disguise, or ambiguity of words, what they mean when
they speak of him, as being before time, which comes infmicely
short of what is intended by his being styled God's ettrnal
Son, and so existing with him before time. Thus we have an
account of the Person assummg 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 bodv, 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 ail 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 ot the same
Person as both God and Man; as when God styles him, The
Man that is my Fclloxv^ Zech. xiii. 7. or, when he, who is Je-
hovahy our righteousness^ is also described as a branch raised
unto Davidy 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^
7vas of the fathers concerning the fleshy 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
givejij Isa. ix. 6. or of the same Person's being called Em-
manuel, Godzvith uSy and yet bor?i of a Virgin^ Isa, vii, 14. com-
pared with Matt. i. 23. or, when we read of the Word'^s being
made fleshy 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 fleshy Rom. i. 3. or, God raanifest in
the fiesh^ 1 Tim. iii. 16. These, and many other scriptures, as
plainly prove him to be man, as they do that he is God.*
And, indeed, the arguments to prove his humanity, taken from
* Seethe same scriptures^ and others to the like purpose, before cited, for theproof
of Christ's proper deity, under Quest, ix." x. xi. Vol. I. Pag-e 302, to 319. and
also what has been said concerning his Sonship, as implying him to be God-man Jiie-
diator. Vol. I. Page 274. 279, &c.
Vol. II. F f
222 OF THE COVENAKT OF GRAGSi
thence, are not so much contested, as those that respect his
|)roper deity; and therefore, if these scriptures prove him to be
God, they contain as strong and conclusive arguments to prove
liim to be Man, so that the- bare mention of them is sufncient,
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 ac-
cordingly it is said, in the ansv/er 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 fa°
vourable thoughts of that ancient heresy, first broached by Nes-
torius,* 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, v.hich is inconsistent with assert-
ing, 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 in-
comprehensible 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 con-
tained in scripture, which we are bound to believe, but are at
a loss to determine hov/ they are what they are asserted to be.
If it be objected, that we cannot conceive of an human na-
ture, such an one as our Saviour's is that has not its own Per-
sonality, since there is no parallel instance hereof, in any other
3nen, which I take to be the principal thing that gave occasion
to the asserting, that he had a human Person, as w^ell as a di-
vine ;
The answer that I would give to this objection, is, that
t"hough, 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.
3ts first formation, had any subsistence separate from the di-
vine nature. Had it been first formed, and then united to the
idivine nature, it would have had a proper subsistence of its
own ; but, since it was not, its Personality, considered as uni-
ted to the second Person in the Godhead, is contained therein^
though its properties are infinitely distinct from it.
o. These two natures are distinct; united but not confound-
ed. This iii asserted, in opposition to an old exploded* heresy,
"^ JVestoriua was Bishop of Constantinople, in the reign of Theodomis, thet/onnger,
,?. D. 428. -iv'io very toarmiii maintaived., that the Virgin J\fary tuns not the mother
of that Person that xvus G'od, but of a distinct human Person, callexl Christ, -which
-.iffa ctn^iived and condemned by the council at EphesitSf A. D. 431.
Oi- THE COVENAlNl Oi GRACE? 223
•which was maintained by some, who, to avoid the error of Nes-
torius, and his followers, went into the other extreme,* and
asserted, that the divine and human nature of Christ were con-
founded, or blended together, after the similitude of things that
are mixed together in a natural or artificial way, whereby the
composiiion is of a different nature from the parts of which it
is compour:ded, 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 ex-
tremes, 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 sup-
posing 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 resj)ective properties,
as much as the soul and body of man do, though united to-
gether, which is the best similitude by which this can be illus-
trated, though I do not suppose that, in all respects, it answers
it. Thus, in one nature, Christ had aii the fulness of the God-
head, and in nothing common with us ; nothing finite, derived,
or dependent, or any other vray 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 know-
ledge of all things ; in the other, he knew nothing but by com-
munication, or derivation, and with those other limitations that
fmite 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 proper^
ties thereof; yet it may be said to be the same, in a moral
sense, as conformed thereunto, in like manner, as the will o£
man is said to be subjected to the will of God.
* These are called Euii/chiang, from Entyche,?, a?} abbot of Constandrnple, Vfho,
-jifien he had gained a great deal of itpiUatiou^ in dispviinq- against J\''estoriuSf in
the cbimcil at Ephesus, a feiv years after, viz. A. J). 443. propagated his opiniov^
rvhichioai- corukmnedy as hereiic(d, in ths CQUncU at C.h^kedw^ 4. i>. 4*1.
2^4 OF THE COVENANT OF GRACE.
Had this been duly considered, persons would not have beer*
so ready to give into an error so dangerous and blasphemous^
as that which we are opposing. And we have s,ufficient 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. 1 7. and of his human, Of that day and hour
knoiveth 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, -4^ the Father raiseth
up the dead^ and qmckeneth them^ even so the Son qmckencth
xvhom he xvUl., John v. 21. and elsewhere, Ij xoe ask any thing
according to his zvill he heareth us^ 1 John v. 14. and, Iii7}t
thai Cometh to me^ I will in no wise cast out^ John vi. ^7» And,
in other places, he is represented as having an human will, es-
sentially distinct from the v.'^ill of God ; as when he says, Not
my willy but thincy be done^ Luke xxii. 42.
4, Tiie nature that was assumed by the Son of (jod, is far-
ther icrbcribed, as truly and properly human. It was not an an-
gelic nature ; as the apostie says. He took not on hi??i 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 consist-
ing of a true body, and a reasonable soul.
(1.) Christ is described as having a true body. This is main-
tained against those who, in an early age of the church,* de-
nied 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 humai: flesh, and therefore that he appear-
ed only in the likeness thereof; as some hea.then writers repre-
sent 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 na-
ture, in which sense they understand that scripture, He took
upon him the form of a servant^ and xvas 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, vrz, to Abraham, Moses, Joshua,
and several others, in which ihey conclude, that there was only
the likeness of a human body, or an aerial one, which, accord-
ing 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, xkv^X he appeared in ano-
* Tins absurd opinion, subversive of Christianity, -was propagated by sereral a~
Tyion^ the .Onoaticksj in the second Qenturijj-ivho, for this reasoTif ivers called Docsta:'.
OF THE COVENxlNT Of GRACE. 225
iherform to two disciples^ as they xvalked into the country^ Mark
xvi. 12. so when he appeared to Mary, it was in such a form,
as that she knexv not that it was Jesus ^ but supposed him to he
the gardener^ ]o\\\i xx. 14, 15. and especiaiiy when it is said,
in another scripture, Luke xxiv. 21. when his two disciples at
Emmaus knew him, he vanished out of their sight ;* 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 scrip-
ture, that it only shews how far the wild and extravagant fancies
of men may run, who are so hardy, as to set aside plain scrip-
tures, 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 con-
cerning 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 peo-
ple, 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 dis-
ciples 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 hones, 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 hu-
man body that appeared, though, in some of them, it is be-
yond dispute that there was, I will not pretend to determine ;
yet it must be considered, that this is never styled his incar-
nation, or becoming man, but it was only an emblem, or pre-
libation thereof; and when it is said, in the scripture before
mentioned, that he v/as 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 hegat a son in his own likeness. Gen. v. 3.
And as to that other scripture, in which Christ is said to ap-
pear in different forms, it is not to be supposed that there was
a change in his human nature, but only a change in his coun-
tenance, 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 instantane-
ous withdrawing of himself from them, which, it may be
miglit contain something miraculous.
22& Oi; THE COVENANT OF GRACi;.
(2.) Christ is farther described, as having taken to himself
a reasonable soul, to which his body was united. This is main-
tained 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 found-
ed partly on their misunderstanding the sense of those scrip-
tures, in which it is said, The Word was made jlesh^ John i. 14,
and God was manifest in the Jlesh^ 1 Tim. iii. 16. and. Foras-
much as the children are partakers of Jiesh and bloody he also
himself likewise took part of thesame^ Heb. ii. 14. and, Ofwhom^
as concerning the fleshy Christ came^ &c. Rom. ix. 5. But the
principal argument, by which this opinion is supported, is, be-
cause 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 h^ve
been possible for him to have had contrary ideas in his mind,
and determinations in his will, as man, to v/hat he had as God,
which would infer a sort of confusion of thought, and irregu-
larity of actions : but to this it may be answered,
1^^, 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, iox 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 rvai/^ Gen. vi. 12.
that is, all men had corrupted their way ; and the prophet speak-
ing concerning the vanity of man, as mortal, says, Allfiesh is
g-rass^ Isa. xl. 6.
2dlif^ As to the other branch of their argument ; we allow
thai 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 me-
thods of human conduct. It was no disparagement to him, nor
hindrance to his work, to suppose that his human soul was sub-
ject to some natural imperfections, which vrere inconsistent with
the infinite perfection of his deity ; however, it is suflicient to
assert, that, as Man, he knew every thing, which he was oblig-
ed 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 obedis-tic^ complesit ; though we sup-
or THE COVENANT OT GRACEi 227
pose, that the nature, m which he performed it, was less per-
fect than that to wnich 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 cieity 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, 3Iy soul is exceeding" sorrowfuly even
7mto deaths Matt. xxvi. ^S» And there are various other pas-
sions besides sorrow, which he was subject to, which, though
free from sin, were altogether inconsistent with the infinite per-
fection 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,
(2.) That there was something in the formation of Christ's
3mm an 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 sub-
stance ; and accordingly he began his state of humiliation in
infancy, that he might, in all respects, be made like unto those
v;hom 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 en-
gaged 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 *, 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
fotmed in an ordinary v/ay. 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 con-
cerning him, that he was, in the nature which he assumed, es-
tranged to, and separate from God, as all mankind are, who
lire born in an ordinary way. And this was also necessary for
his accomplishing the work o£ our redemption, since as the a-
postle ssys. Suck an High Priest became rw, V'ho is hohj^ harm,-
228 OF THE COVENANT OF GRACE.
kss^ 2nidefiled^ and separate from sinners^ Heb. vli. 26. And,
in order to his being born ot a Virgin, there was an extraordi-
nary instance of the power of Goa ; and therefore it is said.
The Holy Ghost shall come upon thee^ and the power of the High-
est shall overshadow thee^ Luke i. t^5.
His oeing born of a Virgni, was an accomplishinenl ot 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
convincnig 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 there-
of, wiiich renders it necessary for us to illustrate and expiain
it, agreeably to the scope and design of the prophecy, contain-
ed in the context ; which we shall endeavour to do, in the fol-
lowing 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 sulien-
^ ness of his temper, that he will refuse to ask a sign ; there-
" fore, when thou goest to meet him, take thy young son Shear-
^'^ jashub in thine hand, or in thine arms, from whom thou may-
" est 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 *, the Lord shall give thee a sign^ to his people,
" whom thou shait 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 com-
" pliance 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 f, and that
*' shall be a glorious one ; for, Behold a Virgin \ shall conceive^
* So the JJehrcit toord ought to be rendered, rather than tlierefore ; for so it is un-
derstood in other scripture.^; particulurly in Jer. xxx. 16.
f This is a p/.st distinction relating to signs mentioned in scripture; in n-hich^
soinetim-'s a sign did not take place till the thing signijied, or brought to reiHe7n-
brance thereby, had been accomplished. See Exod. iii. 12. 1 Sam. ii. 34. Isa. xxxvii.
oO. Jer. xliv. 29, 30. as Bishop Judder well observes. See Demonstrat. of the Mcs-
iias, Part II. page 105, in Fol.
i The Jlehreio word n07>^ is trrdif rendered i\ Virgin, as it ?> translated by the
JjXX. \yi 7r:i.fibv/o{] -who well vnderstand the sense '^ifit, in this and other places, -zvliere
■we meet with it ; as also doth the Chaldee Paraphrast thus understand it, and the
Suriac, Arabic, and vulgar Ijatin versions : and this sense agrees 'with the gram-
matical cotistmction of the word, which is derived from OSP abscondit, and it ol-
hides to the custom used among the Jews of keeping their virgins concealed till thi-tf
or THE COVRNANT OB GRAC^.. 2^9
^*" and bear a Son, and thou shah call his name Immanueh When
*' this wonderful thing happens, a thing new and unheard of,
** which shall be created in the earthy that a woman should com-
** pass 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 Jive 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 tem-
** poral 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 re77iemorative 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 expir-
'' ed, 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 ^ he know to refuse the evil, and
" chuse the god, that is, till these two kings, Re?:in and Pekah^
." be utterly destroyed."
Thus having considered our Saviour's being born of a Vir-?
gin, there is one thing more that is to be obs«rved under this
head, namely, that he was of her substance, which is particular-
ly mentioned in this answer, with a design to fence against an
fjere mar rial; therefore as a learned writer ivell obsei^ce^, HD^^ Notat statiim so-
litarium domi delitescentium ideoq ; c3elebuTn & virginum ; and in those i-wo pla-
ces, in ivhich it is objected by the Jews, that the word does not signify a virg-in, but a
young woman, namely, Prov. xxx. 19. a7id Cant. vi. 8. In the former, as one ob-
serves, Pi'omptissimum est intelligere vinciila amoris quibus virgo mcipit ad-
stringi futuro sponso suo ; a7id therefore it may be understood of a virgin, i?i tft^
literal sense of the word. Vid. Cocc. Le.ric. in V'>c. Tlie LXX. indeed, re?ider it^
n-vJ'fCi tv vKmlt, and the vulgar Lati?i version, Viri in adolescentia ; but the Chaldee
JParaphrast renders it, Viri in virgine. Jtnd as for the later scripture, in which it is
said, there are threescore queens, and fourscore concubines, and virgins withouit^
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 defoured ; there-
fore we may conclude, that the word ahvays sig7iif.es a virgin, and therefurc ?> ri^hu
'fj iranflated in the text, under o%ir present consideratio7i.
* So the word is properly remiered ki) the Chaldee Pfirt^hra^h
VojL. H. G
?
230 OF THE COVENANT OF GRACE.
ancient heresy, maintained by the Gnostics in the second cen-
tury, and hath been defended by others, in later ages, who sup-
posed, 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 tiiat 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 com-
ing' doxv7ifrom 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 dotvn
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 mij mother f andxvho are imj brethren ? Whosoever shall
do the xvill of my Father., which is in heaven., the same is mij bro-
ther^ 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, ei-
ther 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 Vir-
gin, was in an extraordinary and miraculous way, whereby he
was exempted from the guilt of original sin.
Th^re 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 sub-
stance, 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 thfem ; w^hereas these
suppose that the body of Christ, in its first formation, was ren-
- dered fit to receive the soul, which was, in an instant united to
it ; and both soul and body, at the same time, w ithout 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 there-
fore 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
OF THE COVENANT OF GRACE. 231
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 accompVishmg the
full number of days^ in which she should he delivered^ Luke \u ,
6. Gal. iv. 4. Thus we have considered our Saviour, as having
a true bod}^ and a reasonable soul, and both united to the di-
vine nature, whereby he is denominated God incarnate, in this
answer.
6. Our Mediator is farther said to have been incarnate, in the
fuln|^ of time ; and it is added, he shall continue to be both
GocTand 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 eter-
nity ; 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 other-
wise, na.mely, 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 parti-
cularly Daniel, Dan. ix. 24, 25. whose prediction had an ad-
ditional circumstance of time annexed to it, which gave occa-
sion 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 af-
fairs ; and the Jewish historian * 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 charac-
ter of Messiah, yet he observes, that the time in which this was
done, gave occasion hereunto f ; by whicli he means that it be-
ing 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 jealou-
sies concerning them, with respect to this matter ; so that some
celebrated writers among them observe, that it was generally
* See Joseph. Antiq. Lib. XVIll cap. 1. & Lib. XX. cap. % &? d4 JSdL Jufl
Lib. IL cap. 6.
3g^ Of THE COVENANT OF GItACEi
received throughout the east, according to some ancient pi^-
dictions, that, at that time, the Jews should obtain the empire ; *■
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 xvhom a number of men^ about four hundred^ joined
themselves^ and xvere 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. f
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 failher 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 2W?we-
diately appear ; and he also foretels, that between this ^nd the
destruction of Jerusalem, that is, before that age was at an end,
many false Christs, should arise, ?in6. 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 Johji
the Baptist, when he exercised his public ministry amongst them^,
Tvas he? John i. 19 — ^21. And, when he had convinced them
that he was notj 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 expec-
tation of, and willingness to adhere to him ; and it was the re-
port, 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
* Vid' Sueton in Vespas. Percrebuerat oricnte tolo,ventus& constans opimo,€$se
ih/atis ; ut eo tempore Judea, profecti, rervm potirentur ,• £<f Tacit. Hisior. Lib. V.
Pluribus pertna.sio inerat, antiqxiia saccrdotnm Uteris continei% CO ipso ttmp9Te fgi^^
vt 'Tuileaceret, Oriens, profectiq ; Judea renim potprenti/r.
j See Lifhtfoofs xvorfc.i, Vol. J. Fa^.. 765, 766.
OiF THE C0VE?5ANT OF GKACE. 233
Jerusalem, from their respective countries, otherwise that pre-
ternatural meteor, or star, which they saw, could not have given
them a sufficient intimation concerning this matter, so as to in-
duce them to come and pay their homage to him ; and when
they came, and enquired of Herod, Where is he that is bom
king of the Jexvsf how surprizing soever it might be to that
proud tyrant, to think that there was one born, who, as he sup-
posed, 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 pre-
diction 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 trou-
ble, and thereby have prevented that inhuman barbarity com-
mitted on the infants of Bethlehem, if they had told him that
the time spoken of by the prophet Daniel, in which the Mes-
siah was to be born, was not yet come : but they knew other-
wise ; and in this respect, Christ might be said to be born in
the fulness ofti?}ie. That which we shall farther observe, con-
cerning it, is,
1*^, That it was at that time when God had sufficiently tried
the faith of the Old Testament-church, in waiting for his com-
ing, and thereby glorified his sovereignty, who hath the times
and seasons of his bestowing all blessings in his own power.
2d/i/^ 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 man-
kind, and the utter impossibility of our recovery without a Me-
diator, and that the light of nature could not discover any
method by which the redemption and salvation of man might
be brought about.
3dli/, 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
Judali, 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, there*
fore 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 reli-
gion, aijjong them, was ^t a very low ebb ; therefore it was the
234 or THE COVENANT OF GRACE.
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 hu-
man nature shall continue for ever united to it, as the result of
the divine purpose, in which God intends that some ends, glo-
rious to himself, honourable to the Mediator, and advantageous
to his people, should be attained thereby. For,
l^if, 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 pur-
chase of redemption : but v/hen he rose from the dead, as a
Conqueror over death and hell, and was declared to have ac-
complished the work he came into the world about, it is cer-
tain 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.
2^/y, 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 glo-
ry 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.
^dly^ His saints shall abide for ever in heaven, and, as the
apostle says, Shall ever be zuith 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 Chrisfs glorious body^ Phil. iii. 21. therefore his glo-
rious body, or his human nature, shall continue for ever united
to his divine Person.
Mhly^ His retaining his human nature for ever, seems neces-
sary, as it redounds to the glory of God : it is an eternal monu-
ment 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.
235
Quest. XXXVIII. Whi/ was it requisite that the Mediator
should be GodP
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 ot God, and the power of death, give
worth and efRcacy to his sufferings, obedience, and interces-
sion ; and so satisfy God's justice, procure his favour, pur-
chase a peculiar people, give his Spirit to them, conquer all
their enemies, and bring them to everlasting salvation.
Quest. XXXIX. Why xvas 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,
suifer, and make intercession for us in our nature, have a fel-
low-feeling of our infirmities, that we might receive the adop-
tion of sons, and have comfort and access with boldness unto
the throne of grace.
Quest. XL. Whi/ was it requisite that the Mediator should be
God and Man in one Person ?
Answ. It was requisite that the Mediator, who was to recon-
cile 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.
OU R 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 se-
veral reasons here assigned, with others that may be added. As,
1. If he had not been God, he could not have come into the
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 con-
sented to be charged with the guilt of our sin, he could not have
been punished for it, inasmuch as God cannot punish an inno-
cent 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 be-
§^G JJECESSITY OF THE MEDIATOR'S TWO NATtJRES.
fore his incarnation, and therefore he could not have come inta
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, name-
ly, that he might sustain and keep the human nature from sink-
ing 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 great-
est burthen laid on him, by the extraordinary assistance of God,
with whom all things are possible ; nor that God's giving a pro-
mise that he should not fail, or be discouraged, is such a se-
curity, 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, miscar-
ried 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 ne-
cessity of the Mediator's being a Divine Person, v?z. that this
might give worth and efficacy to his sufferings, obedience, and
intercession, that so what he did might have a tendency to an-
swer the valuable ends designed thereby, namely, the satisfy-
ing 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 de?
manded of him but a debt of obedience, which he was obliged
to perform for himsell\, as a creature, it would not, indeed, have
Ibcen necessary that it should be of infinite worth and value,
Uny more than that obedience, that was due from our first pa-
rents, while in a state of innocency : But when this is consi-
dered 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 gnly JS^e stlil.e§9, but have In it an inftmn-
237
M'orth and value, that hereby, when in a way of intercession^
it is pkaded before God, it might be eifectual 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 *, he is said to be sent by him, which he could not
have been, had not Christ had a divine nature, in which re=
spect 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, Jf I depart^ I will send him unto yoti^ 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 sove-
reignty, and reflect dishonour on all his perfections. This must
be subdued by Christ, so that it may no longer have dojninion over
his people, Rom. vi. 14. and, in order hereunto, its condemn-
ing power must be taken away, by his making satisfaction for
it, as our great High Priest ; and also its enslaving power sub-
dued by the efficacy of his grace, in the internal work of sane-
tification.
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 npt
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 cor-
rupt nature takes occasion either to abuse the various gifts and
dispensations of providence, or by contracting an intimacy with
those \vho are enemies to God and religion, to become more
like them, as the apostle says. The friendship ofths zvorld is
* See Vol. 1. Page 291, 292-
Vol. XL H h
238 NECESSITY CF THE MEDIATOR'S TWO NATURES.
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 Media-
tor'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 be-
gan the goodxvork,so he performs it, Phil. i. 6. or carries it on
to perfection. Grace is Christ's gift and work ; as he purchas-
ed 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
xvithout 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, inas-
much as the everlasting happiness of his people consists in the
enjoyment of him. He is not only the Author of their com-^
plete 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 hhn 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
NECESSITY OF THE MEDIATOR'S TWO NATURES. 239
Christ's incarnation was necessary, as a means to accomplish it.
This is what divines generally call a conditional necessity ^ ;
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 con-
sider, 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 be-
longs 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 en-
ter 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 respectSj
have answered those many great ends, which were designed by
his incarnation. And therefore, since this was the way in w^hich
God ordained that man should be redeemed, it was necessary
that he should take the human nature into union with his di-
vine; 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 xvoman^ as the apostle expresses it. Gal. iv. 4. God
had ordained, as an expedient most conducive for his own glo-
ry, 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 na-
* It ii othenvise styled, Necessitas consequentia.
240 KECESSiTY OF THE MEDIATOR'S TWO NATURES.
ture. 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 dig-
nity, 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 glo-
ry greater than what another finite creature might have been
advanced to ; yet, when considered as united to the divine na-
ture, 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 advance-
ment 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 j'eproach unto it.
Another consequence of Christ's incarnation, whereby it far-
ther appears that it was requisite that he should be man, is that,
in our nature, he might make intercession for us. For the un-
derstanding of which, let it be considered, that the divine na-
ture cannot properly speaking, be said to make intercession,
since this includes in it an act of worship, and argues the Per-
son, 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 necessa-
ry result of his incarnation.
Object' 1. It may be objected hereunto, that the Spirit is said
to 7nake intercessio?i 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 pre-
sence of God, and so offering prayers, or supplications to
him in cur 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, eh&whQYt, God hath sent the Spirit of his Son into
mcr hearts^ crying^ Abba^ Father^ Gal. iv. 6. that is, enabling
Vs to cry, Abba^ Father : Such an intercession as this, is not
NECESSITY OF THE MEDIATOR'S TWO NATURES. 241
unbecoming a divine Person ; and this is what is plainly the
sense of those scriptures, in which the Spirit is said to inter-
cede for us. As for Christ's intercession, it consists, indeed,
in his praying for us, * rather than enabling us to pray ; there-
fore it was requisite that he should be Man, in order there-
unto.
Object, 2. It is generally supposed, that Christ made inces-
cession 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 ; Lord of hosts, hoxu
long -wilt thou not have mercy on Jerusalem, and upon the cities
ofjudah, against which thou hast had indignation these three-
score and ten years P 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 zuhich is plucked out of the f re f chap.
iii. 2. If therefore he made intercession at that time, when he
had. no human nature, his incarnation was not necessary there-
unto.
Answ. Though we allow that Christ is often represented, in
die Old Testament, as interceding for his people ; yet these ex-
pressions are either proleptical, and do not denote, so much,
what Christ then did, as what he would do, after he had assum-
ed 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 v/ell as to that sa-
tisfaction which he would give to the justice of God in our na-
ture ; so that Christ, in those scriptures, is represented as pro-
curing those blessings for his people, by what he would, in re-
ality, do after his incarnation, the virtue whereof is supposed
to be extended to them at that time : He did not thereforeyor-
mally, 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 be-
half of his church.
It is farther observed, that it was requisite that our Media-
tor 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 infirinities, having been, i7i all points ; in his hu-
man nature, tempted like as we are, yet without sin, Heb. iv. 15.
As God, it is true, he has a perfect, namely, a divine know-
ledge 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 mo-
tive, taken from his incarnation : It was in this respect that he
had the passions of the human nature, and thereby is induced,
■ And in presenting hi«^ g-lorious body with the marks of suffering".
242 NECESSITY OF THE JfEDIATOR's TWO NATURES.
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 ^ve 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 ofsons^ 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 Christy 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 pur-
chase, 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 there-
fore 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.
m. 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 con-
tradiction. 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 thmg 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
purclwsed the church with his own blood. Acts xx. 28.
And to this we may add, tliat 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
NECESSITY OF THE MEDIATOR'S TWO NATURES. 243
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^ concerning which we must ob-
serve, 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 doc-
trine of consiibstantiation 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 man-
hood merited ; f and this is the necessary result of his two na-
tures being united in one Person. There are two things obser-
ved, 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 Per-
son ; 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 na-
ture, could have no immediate relation to it, had it been a dis-
tinct Person from that of his Godhead.
2. It is farther observed, that those works, which were per-
formed 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 in-
stance of adoration, and supposes the Person, who performs
them, to be God, which he was not in his human nature ; there-
fore we are to adore our Mediator, and rely on the works per-
formed by him, in his human nature, as he is God and man in
one Person. As wc 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 na-
ture, but on his deity : but, if his human nature had been a dis-
tinct 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.
* See Vol I. page 261.
f This is genera Ih sfrled, B^ divines, Cominunicatio idiomatum iti concreto.v
non in abgtr:*cto.
244 OF THE mediator's NAME AND OTFICES.
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 media-
torial work and dignity ; accordingly, he is variously denomi-
nated as such in scripture : sometimes he is called, Lord^ Phil,
iv. 5. at other times, Jesus^ Matt. i. 21. and elsewhere, The
Lord JesuSj Acts ix. 17. and also. The Lord Christy CoL iii.
24. and, in other places, The Lord Jesus Christy chap. i. 2. He
is called Lord^ to denote the infinite dignity of his Person, as
God equal with the Father } v\^hich r ame is gi'» en him in the
New Testament, in the same sense, in which he is called Je-
hovah in the Old, a: has bd^n observed under a foregoing an-
swer,* 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, JesuSy and Christ,
Quest. XLI. Whi/ 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 anoint-
ed 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 es-
tate both of his humiliation and exaltation.
I. ^^UR Mediator is very often called Jesus in the New
\J Testament, which name signifies a Saviour^ as it is par-
ticularly 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 hifn, and his work before
him, Isa. Ixii. 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 xvord, 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 enjoy-
ment of him. Salvation contains in it a preserving and deliver-
ing us from all evil, which some call the negative idea thereof,
and a conferring on us the greatest good, which is the positive
♦ See Vol. L pasre 296. CM.
OF THE mediator's NAME AND OFFICES. 2iS
idea of it. In saving us from evil, he is sometimes said to de-
Iher Its from this present eml ivorld^ Gai. i. 4. and elsewhere
we are said to be saved from xuratli through htm, Rom. v. 9.
and, as all the deliverance we experience, or hope for, is in^
eluded in the word Salvation^ so are all the spiritual blessingr,
wherewith we are blessed, in this, or a better world j and, upon
this account, he, v»rho 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,
er that salvation which he hath procured, by supposing it inde-
finite, or indeterminate, or that he did not come into the world
to save a certain number, v/ho shall eventually oljtaln this bless-
ing; but that he is tlie 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 eftect; for whatever dif*
ficulties there may be in the way, he v/ill 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 ren-
der his purpose, relating to their salvation, effectual, v/hicli
otherwise it would not be, do not give him the glory which be-
longs 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 Sa-
viour, 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 sal-
vation.
IL Our Mediator is called Christ, or, as it is generally ex-
pressed in the Old Testament, the Messiah, which signifies a
person anointed : thus it is said. We have found the Messias.^
ivhich 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 ceremoiuftl hvi. in the public inaugiuatioB and iti-
VoL. H. ' I i
246
vestiture of prophets, priests, and kings, in their respective of-
fices, 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 harniy Psal. cv. 15. Kings are likewise so sty-
led, as Samuel says. Surely the horde's anointed is before him^
1 Sam. xvi. 6. These were often anointed, though not always ; *■
hut the priests were always anointed, when they first entered
on their office ; and the high priest is described by this charac-
ter, as he upon xvhose 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 inaugura-
tion 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 ex-
ternal, 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^ xvhom 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, exten-
sive, 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. accor-
dingly he was anointed to execute his prophetical office, to
* Prophets -were, indeed, oftentimes eet apart for that office, tvithout anointing,'
but it seems probable, from the command of God to Elijah, to anoint Elisha to be a
prophet in his room, that rjhen they ivere called, in an extraordinary maimer, to be
public prophets, and in that respect, ac it is said concerning tlie prophet Jeremiah^
[chap. i. 10.] Set over nations and kingdoms, then they ivere not only sanctified and
ordaiiied hereunto, but the ceremony of aiicinting^ -zvas used, especially ivhen some
other prophet Tjas appointed to instal them in this office, ^nd as for kings, thongh
they ivere not ahi^ays anointed, yet this ceremony -zvas generally itsed, as is observed
by some Jenvish lariters, when the kingdom -was rent out of the hand of one, and ano-
ther luas, by immediate divine direction, substituted to reign in his stead- thus, tvhen
the kingdom was taken from Saul, David -ivas anointed; and it was also used in
other instances^ though the crown ii-as inh'.'rited by lineal descent, -when any other made
pretensions tu it. 'i'hiis David commanded Solamon to be anointed, because Adonijah
pretended to it, [\Km%s\.:i^.] ^.'Ind Joash tvas aimnted, though he had a right ta
the crown, as descended from Ahaziah, liho 7vas king before him, because the cro-u^n
had, for some time, been usurped by Athaliah, [2 Kings xi. 12.] In these, and such
like cases, kings ivere installed in their office by unction, though, in oth^r in'fiancf^^
it Toas n<^t univc-vsaUij practised.
247
preach the gospel to the poor^ Luke iv. 1 8. and his priestly, so
the prophet Daniel speaks of him, as Jinishing transgression^
making an end of sin ^ bringing in an everlasting 7'ighteousnessy
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 there-
unto, 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 man-
kind, as the only Person who was designed to execute the of°
fices, 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 xvho xvas fore-ordained before the
foundation of the -ivorld^ 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
fey his being set up from everlastings 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 declara-
tion 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 war-
rant ; so some understand that scripture. When he briugeth in
the first-begotten into the worlds he saith, and let all the angels
of God xuorship him^ Heb. i. 6. And elsewhere we read, Luke
ii. 10, 11. of the angels being sent as heralds, to make procla-
mation of this matter to men, at his first coming into the worldc
And, when he entered on his public ministry, there was a di-
\''ine declaration given, as a farther visible confirmation hereof,
immediately after his baptism, when the heavens xuere opened
unto him^ and he saw the Spirit of God descending like a dove,
and lighting upon him^ and lo^ a voice from heaven^ sayings 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 ex-
248 or THE mediator's name and orricEs.
cellent 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, to-
gether with a glorious, yet just, character of the Person, who
was invested with this authority, when he says, concerning him,
A man can receive nothings 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 hea-
" ven : I am not the bridegroom of the church, but his friend^
" who rejoice greathj^ because of his voice ; xvhat he hath seen
*' and heard^ that he testified ; and God hath sent him, whose
" vjord he speaketh ; for God giveth not the Spirit by measure
*' itnto 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 v» ith authority, or had a commission
given him, to perform the work he was engaged in, as Media-
tor. 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 xuas Aaron; so also Christ glorified not
himself but he that said unto him^ Thou art 7ny Son^ to-day have
I begotten thee ; and, Thou art a Priest for ever^ after the order
t>f Meichtsedec^ Heb. v. 4—6. As it was reckoned an intrusion,
and no other than an instance of profaneness, for any one to ex-
Crcise- a sacred office, without a divine wan^nt, 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 ac-
cepted, 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 speak-
ing 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 connrmation 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 ofme^ ver. 25. and elsewhere, when he asserts his au-
thority, and proves, that the 'words which he spake., he spake not
cf himself ; he adds, the Father that dwelleth in me^ he doth the
wori^, John xiv. 10, 11. He appeals to those miraculous works.
OF TKt mediator's NAME AND OFFICES. 249
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 extra-*
ordinary 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 dis-
charge 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
bim 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 zea) for the glory of
God, yet such as was tempered with sympathy, meekness, and
compassion towards his people ; and an holy courage, resolu-
tion, and fortitude, which preserved him from fainting, or be-
ing discouraged under all his sufferings ; and a constant dis-
position 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 minis-
try 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 pre-
mise 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;
thev are three. Some have enquired, whether there are not
more than three executed by him, inasmuch as there are seve-
ral characters and relations, which Christ is described by, and
is said to stand in, to his people, besides those of Prophet,
250
Priest, and King: thus he is styled, The Head of the hody^ the
churchy 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 sal-
vation^ Htb. ii. 10. and many other characters of the like na-
ture 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 redu-
cible to one or other of these three offices ; therefore we have
no reason to conclude, that he executes any other offices, dis-
tinct 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 there-
unto, 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 7nan receiveth not the things of the Spirit of God^
for they are foolishness unto him ,• neither can he knoxv them^
because they are spiritually discerned^ 1 Cor. ii. 14. therefore it
js necessary that Christ should execute the office of a Prophet,
to lead us into all truth, and give this spiritual discerning
thereof.
Moreover, w-e 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 exe-
cute 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 salva-
tion, this requires Christ's executing his threefold office. Sal-
vation must be purchased, proclaimed, and applied ; the first
of these respects Christ's Priestly office ; the second, his Pro-
phetical ; and the third, his Kingl) ; accordingly he is said to be
made of God unto tcs wisdom^ righteousness^ sanctificaiion^ 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 un-
der 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 ?nay
ofer both gifts and sacrifices for sins, Heb. v. 1. even so Christ.
OF THE mediator's NAME AND OfFICES. 251
our great High Priest, by offering himself a sacrifice, perform-
ed that part of his ministry which pertained to God, in the be-
half 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, be-
cause the words are so frequently mentioned in scripture ; yet
the sense they give of them, amounts to little more than an ac-
knowledgment 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 satis-
faction for our sins to the justice of God, nor by interceding in
the virtue thereof, but only by putting up prayers and sup-
plications to him on our behalf; which differs very little from
those prayers and supplications that were put up by other pro-
phets 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 in-
tend 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 w:xs fait /if u I in all his
house; whereas, the apostle proves, by what he says of our
Lord Jesus, that he v/as 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 Sfiys, he that
built all things is Cody Heb. iiu 2, 3,
iJ52 OF CHRIST S PROPHETICAL OFFICE.
4. These three offices, which Christ executes, are not to be
divided, especially when they are executed in such a way, as is
eiFectual 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 sa-
vingly upon the understanding : he may also execute his kingly
office, as a judge, in pouring the vials of his wrath on his ene-
jnies, without subduing the stubbornness of their wills, or bring-
ing them to the obedience of faith : nevertheless, we must con-
clude, 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 sub-
jection 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 hu-
miliation, 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 propheti-
cal 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.
Quest. XLIII. Hoxv doth Christ execute the ofice of a Pro^
phet?
Answ. Christ executeth the office of a Prophet, in his reveal-
ing to the church, in all ages, by his Spirit and w^rd, in di-
vers ways of administration, the whole will of God, in ail
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
OF Christ's prophetical office. 25^
other, then it must be observed, that he first executes his priest-
ly office, and, pursuant hereunto, his prophetical and kingly 5
for sinners must first be redeemed by his blood, before they can
be brought to a saving knowledge of him, or an entire subjec-
tion 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 lite, 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 tlie 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 where-
by his prophetical office is set forth : Thus he is styled, a Teach-
er 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 distin-
guished from all other teachers, some of which aflfected 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, Oiie 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 cove-
nant, 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
Gur profession, Heb. iii. 1. as he was first sent of God to pub-
lish 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.
Vol. IL K k
254 OF Christ's PROFHETicAL OFncE.
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. Thiis 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. Ix. 1. He is likewise com-
pared to the sun, the fountain of light, and so called. The Sun
of righteousness^ that was to arise with healing in his xvings^
Mai. 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 be-
fore observed, that the Socinians, agreeably to the low thoughts
they have of him, as a mere creature, suppose, that he was un-
acquainted 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 learn-
ed, 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 doivnfrom heaven, or corni?ig forth from the
JPcMer, 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 *, 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 lov/er 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
•ohurch, 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 xvisdom, as he advan-
ced in age : But the knowledge which he had, as man, which
was sufficient to furnish him for the execution of this office, pro-
ceeded 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
» See Vol. 1. Page 347—350.
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 Vv ork which he was
therein to engage in. And, besides this, our Saviour had an
unction from the Holy Ghost, which, as has been already ob-
served, implies not only his receiving a commission, but, to-
gether therewith, all necessary qualiiications 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. Tliis includes in it every thing that relates to our sal-
vation, 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 in-
to the possession of compleat blessedness ; and that, in order
hereunto, each of the Persons in the Godhead designed to de-
monstrate 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 salva-
tion was attainable ; and that the way to attain it, was by sin-
ners 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 v/as 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 here-
unto, that there are many great and precious promises, which
are all put into his hand, to apply and make good to his peopk.
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 there-
fore worthy to be made known by so excellent a Person. And
this leads us to consider,
III. The persons to whom Christ reveals the v/ill of God,
namely, the church; to them the lively oracles of God are com-
mitted ; and they are built on the foundations of the apostles
and prophets, Jesus Christ himself being the chief Corner-stoneo
3-56 or eHRisx's prophetical offige.
As for the world, which is sometimes opposed to the church, k
is said, that, bi/ xvisdom it kneiv 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 give?i,
to knoxv the mysteries of the kingdom of heaven; but to others it is
not given, Matt. xiii. 11. so diat 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 Je-
sus, 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
hearmg of the ear, or as the apostle calls it, our having the form
of knowledge, and of the truth in the laii\ Rom. ii. 20. This in-
struction Christ is said to give by the word : And this he did ;
first, by publishing the glad tidings of salvation in his own Per-
son, which he mentions, as one great end for Vv'hich he was sent
into the world, as he says, I must preach the kingdom of God, for
therefore am I se7it, Luke iv. 43. and accordingly he styles
himself. The Light of the zvorld, John viii. 12. and it is said,
that he xvas 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. Ixi.
1. and when he is represented, as complying with the call of
God, p.nd delighting to do his -will, he adds, I have preached,
righteousness in the great congregation ; lo, I have not refrained
my lips,, Lord^ thou knoxvest, I have not hid thy righteousness
zuithin my heart, I have declared thy faithfulness and thy salva-
tion ; 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 Spi-
rit to instruct them what they should deliver, by whose inspira-
tion 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 : Here-
by 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 execu-
25r
.ting his prophetical office by his Spirit, as distinguished from
the execution thereof by his word. We read sometimes of die
Spirit's teaching us, in scripture as our Saviour tells his disci-
pies, that He, viz. the Spirit, xvould guide them into all truth^
John xvi. 13. and of believers having their souls purified^ in
obeying the truths through the Spirit^ 1 Pet. i. 22. and at other
times of Christ's teaching by his Spirit. Now there is no es-
sential 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 teach-
ing by his Spirit, only denotes, as was before observed under a
foregoing answer, the subserviency of the Spirit's acting here-
in, to Christ's executing this branch of his prophetical office,
whereby he demonstrates his personal glory *.
V. We are now to consider the various ages in which Christ
is said to execute this office. That he did this after his incar-
nation ; 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 ob-
serve, that Christ executed his prophetical office before his in-
carnation :* Thus it is said, that, by his Spirit^ he preached un-
to the spirits in prison^ that is, to the world before the flood,
who are represented in the words immediately following, as di^-
obedient^ -when once the long-suffering ofGodxvaitedin the days
of Noah y 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 earthy 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; /or if they es-
caped not who refused him that spake on earthy to wit, from
mount Sinai, or when he spake on earth, much ?nore shall not
we escape if we turn away from hhn^ that speakethfrom heaven :
whose voice then shook the earthy &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 follov/ing
ages : Thus he appeared to Moses in the burning bush, and
* See YoL l.P^s^ 291,'?92.
258
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 ora-
cles^ 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 be-
fore 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 prophet-
ical office unto them. And when at any time they opposed
Moses, his under-minister, he appeared in Person and vindica-
ted him ; as in that particular instance, occasioned by Aaron's
and Miriam's speaking against him, wherein it is said. The
Lord came dozvn in a pillar of a cloudy and stood in the door of
the tabernacle^ and said ^ If there be a prophet among you ^ /, the
Lord^ zvill make myself known unto him in a vision^ and will speak
unto him in a dream ; my servant Moses is not so^ who is faith-
ful in all mine house^ Numb. xii. 5 — 7. "which is a farther inti-
mation, that Christ then executed his prophetical office, by in-
spiring the prophets, who were raised up at that time.*
To conclude this head, we may observe the difference be-
tween Christ's executing his Prophetical office, before and af-
ter his incarnation. In the former of these, as v/as but now
hinted, he occasionally assumed the likeness of the human na-
ture, 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 knov/n 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 exe-
cution of his Prophetical office, he opens a more glorious scene,
and represents all those promises, as having their accomplish-
ment in him, and displays the divine perfections, in bringing
about our salvation, in their greatest beauty and lustre.
Quest. XLIV. How doth Christ execute the ojflce of a Priest f
Answ. Christ executeth the office of a Priest, in his once of--
fering himself a sacrifice, without spot, to God, to be a re^
* The force of this argument^ and the application of these and several other scrip-
tures to Christ, depend upon this supposition, ivliich, -we take for granted, and, -were
it needful, might easily be proved, that rjhenever a divine perso?i 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 Wa.tts's VVork*-:.
5 vol. o81, and Edwards's Works, 4 vol. 491.
559
conciliation for the sins of his people, and in making conti-
nual 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 interces-
sion. There are several scriptures Vv'hich expressly mention both
of them : thus he is said, through the eternal Spirit^ to have of-
fered himsef^ without spot^ to God^ Heb. ix. 14. and then de-
scribed, as having entered into heaven^ noiv to appear in the pre-
sence of God for us^ ver. 24. and elsewhere the apostle speaks
of hmi, as having an unchangeable priesthood^ and being able to
save them to the uttermost that come imto God by him^ and that
this is founded on his offering up himself, and making inter-
cession for them, chap. vii. 24, 25, 27. In considering this, we
may observe,
I. The reason of his being styled a Priest, which denomina-
tion was taken from those who exercised the priestly office un-
der the ceremonial law, who were types of him, as such ; ac-
cordingly 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, ap-
pears, from the sacrifice that Abel offered, which the apostle
calls an excellent one, and, upon this occasion, says, that he
obtained witness that he xvas 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 no" appear to have been then so styled ;
and thus it continued till about the time that God brought Is-
rael out of Egypt, when, by his appointment, all the first-bora
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 occa-
sion God says, I have taken the Levites from amotig the children
of Lrael, instead of all the first-born, because all the frst-born
are ?nine ; for on the day that I smote all the frst-born, in the
land of Egypt, I hallowed unto me all the frst-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 ; particu-
larly the priesthood, or the charge of offering gifts and sacrifi
260 6F Christ's priestly office.
ces, was more, especially committed to the family of Aaron, of
which the eldest son, in their respective generations, was gene-
rally advanced to the high priesthood, and other descendants
from him were common priests, who acted under, or were as-
sistants 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,
m which it exceeded theirs ; and they were all types of Christ's
priesthood, though the high priest was so in an eminent de-
gree ; which leads us to consider,
II. The Priesthood of Christ, as typified under the ceremo-
nial 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 men-
tioned in scripture, as shadowing forth Christ's Priesthood in
r>ome 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.
1^^, Every high priest was taken from among men^ as the
apostle observes, Heb. v. 1. andrvas ordained for men in things
pertaining to God, And, to this we may add, that he was taken
froin among his brethren, and so must be a inember 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, be-
came 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 there-
in, and from the dignity of his Person and office, was the Head
thereof: as a Meniiber of it, he was exposed to the same temp-
tations and miseries as they arc, 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.
2dlif^ The matter of the priest's office, or the things that were
261
oiFered by him, were, as was before observed, gifts and sacri-
fices offered for the remission of sins ; which blessing could not
be attained without shedding of blood, as the apostle observes,
•without sfiedding of blood there is no reynission^ 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.
3^/z/, After the high priest had offered sacrifices, there was
another part of that ministry, which was peculiar to himself, in
%vhich 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 in-
cense j 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, f. 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 Priest-
hood was shadowed forth by that ministry, which was perform-
ed by the priests under the ceremonial law ; nevertheless,
(2.) There were many things in which they differed ; as,
1.9^, 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 Mun, 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..
^^, 14.
Sdly^ 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.
4^/i/z/, The priests under the law were sinners ; accordingly
Aaron was obliged j^r^? to offer up sacrifce for his own sins^
and then for the peoples\ chap. vii. 27. but Christ needed not
Vol. II. LI
26i2 OF CHRIST S PRIESTLY OFFICE.
to do this, for he xvas holy^ hannlessy undejiled^ and separate
from sinners^ ver. 26.
5thhj^ The sacrifices offered by the priests under the law,
could not expiate, or take azvay. sins^ chap. x. 4. but Christ, by
the oflfering that he has made, has ybr 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 atone-
ment 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 of-
fender had an external and visible recourse to the blood of Je-
sus, signified by the blood which he offered ,• and this is sup-
posed 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 de-
mand no more of the oflPender, 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 of-
fered for him, and therefore the crime that he committed was
pardoned.
It is true, there were some crimes that were to be punished
%vith death ; and, in this case, the church was not to receive sa-
tisfaction 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 v/hat the Psalmist says, is to be un-
derstood, Thou desirest not sacrifice^ else xvould 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 re-
mitted, when he told him, by Nathan, that he had put awair
his sin, he shoidd not die, 2 Sam. xii. 13. and David, when he
testifies his repentance, in this Psalm, would have offered sa-,
crifice, 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
OF Christ's pfvIestly opriCE. 263
not expiate it, as to what concerns the conscience, as it is said,
that the sacrifices could not make h'lm^ that did the service^ per-
fect^ as pertaining to the conscience^ Heb. ix. 9. so that, that
guih of sin, which burdens the consciences of men, as having
more immediately to do vv ith God, was taken away only by
Christ's sacrifice ; in which respect, the efficacy hereof far ex-
ceeds all the ends and designs of the sacrifices, which were of-
fered under the law. And this farther appears, inasmuch as
these sacrifices were to be repeated, there being a continual re-
membrance 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.
6M/e/, 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 priest-
hood. In this, the apostle opposes him to them, when he says.
They truly zvere 7nany^ because they were not suffered to con-
tinue^ 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, fo^' . some instances of mal-
administration : thus the high priesthood, for some time, de-
scended in the line of Eleazar, the elder branch of Aaron's fa-
mily ; and afterwards, during the reign of the judges, it waf^
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 be-
haviour, 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. 2.5, and 1 Kings ii. Z5. (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^
* It is -very hai^d to determine the reason of the translation of the high pnesthood
from Eleazar to Ithamar' s fatmli/, or the exact time ivJieyi this loas done. The learn-
ed Dr. Lightfoot {See his Works y Vol. I. page 51.] gi-ces a very probable cccou?it
hereof, or the best conjecture that, I think, can be made relating to it, -u-hich is this .
He supposes, that Jepthah offered his daughter, not as devoting her to perpetual vir^
giniiy, but by putting her to death, -avhich -j;.. v one of the most vile and inhuman ac-
tions that we read of in scripture : it zvus, in Jepthah, a sin of ignorance, arising
frojn the disadvantage of his education, and the ill example of those from rjhom he
took it, before he luas raised up to be a Judge : but the high priest ought to have re-
strained him from it, by tellijig him, that it was a sin ; '^vhereas, instead thereof, it is
^lore than probable that he ~i;as active herein, or the person by n-hom this sacrifice was
performed ; and consequently this -was such an instance of male-administration, that,,
for it, the high priesthood was take7ifroTn ihtlt bmnch «tA(irtHi^? family., in 7vhich it
ihen icas, and transferred to another.
264.
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, ?s different
from the Levitical priesthood, as those priests xvere made with-
out an oath ; hut this ivith an oath^ by him that said unto him.
The Lord sware, a?idzvill not repent^ Thou art a priest for every
chap. vii. 21. which oath not only signifies the establishing of
him in his priesthood, but it secured to him that he should ne-
ver 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 in-
to the holy places 7nade 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
3S, 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 roy-
al priesthood^ and the sacrifices they offer iip^ are spiritual sac-
rifices^ acceptable to God^ by Jesus Christy 1 Pet. ii. 5, 9. And
this leads us,
2. To consider Christ'^s priesthood, as typified by Melchize-
dek, 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 Aifigs ; and he
luas priest of the ??iost high God, and he blessed /mn, &c. And
this is referred to, as tending to set forth Christ's priesthood, in
Psal. ex. 4. The Lord hath sworn and zvill 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 rhe apostle enters on this subject,
he premises this concerning it, that it contained a very great
difficulty, as he says, Ofxvhom [i. e. Melchizedek'] we have ma-
ny 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 fulh^ explain it, or as-
3<:rt some things concerning it, which are only probable; an<;!
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 ad"
vance nothing contrary to the analogy of faith, how difficult so-
ever some phrases, used in scripture, relating thereunto, may
seem to be : And the method in which we shall proceed, shall
be ; Jirst^ 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 Aaron-
ical 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 *, 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 common-
ly acquiesced in, namely.
Firsts That he was a man : But when it is farther enquired,
what man ? there are three diflPerent 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 f . 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 |:. And they farther add, that Shem, having received
the patriarchal benediction from his father, might tg|&r be
reckoned the great^t man in the church, and that b^n as a
priest and a king, as Melchizedek is described to be. But
* Vid. Ephiph. Hxr. Page 67. § 7. f .imong the latter, is the learned Br,
Lightfoot. See his Works, Vol. I. Page 12. and Vol. 11. Page 327. ? We have
no account of the year ivhen this battle ivas fought; but it is evident thatitivas
before Isaac ivas born, and consequently before Abraham had lived 25 years in the
land of Canaan. And that Sheyn -was then living, appears from hence, that from
the flood to Abraham's coming into the land of Canaan, luas 427 years, as appears
by considering the sum total of the years of tlie lives of the patriarchs, tnentioned
in Gen. xi. 10. & seq. a7id also that Terah xvas 130 years old ivJien Abraham was
born, as appears, by comparing Gen. xi. o'2. xvith Acts vii.4. and Gen. xii.4. ami
by considering Abraham as 75 years old, as it is there said he ivas, when
he left liaran. JVow Shem was born 98 or 100 years before the food, 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, wJien Sliem died, he was 600 years old. Gen. xi. 10, 11. tlierefore Shem lived
mors than half a hundred years after this battle wasfoitght.
266 OF CHRIST'S PRIESTLY OFFICE,
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,
1*^, 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 concern-
ing 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.
2^/z/, 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 ; accord-
ingly from Canaan, his son, that land took its name. This evi-
dently appears from what is said in Gen. x. 6 — 20. where the Je-
busite, 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 *, 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.
Curs^be Canaan. Therefore some question, whether Ham
mightbe reckoned a member of die churchf(fl) much more whe-
ther he deserved to be called a priest of the most high God, and
king of righteousness ; though it is true, this author f 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 con-
sider,
(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
* SeeJurieu*s critical history, vol. I. chap. 11. f See critical history, vol. I, page 110.
(c?) As yet there avjts no church.
267
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 Abra-
ham 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, with-
out mother, £sPc. 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.
Secotidhj, 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 conside-
ration, namely, that Melchizedek was our Lord Jesus Christ
himself, assuming, at that time, the form of a man, and per-
sonating a priest and a king, as he did on several occasions,
designing thereby to prefigure his future incarnation ^(<7) And
it is argued in defence of this opinion,
Ist^ That when the apostle describes him as king of Salem, he
does not hereby intend Jerusalem, or that at that time, he resided
* This opinion is viaintained by CunauSy [Vid. ejusd. Repub. Hebr. Lib. III.
cap. 3.] and some oifiers after him.
(a) " Some insist that he is none other than the So7i of God himself, who, as-
suming' the appearance^ or reality^ of humanity, exhibited to Abraham an early
picture of his tuture priesthood.
" Thb is all over contemptible. — 1. Because every high priest is t^ken 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 of-
fering up of himself have for ever perfected tliem 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 ap-
peared 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 nei-
tiier sacrifices, nor intercedes, can never be a type of one who docs both. — 3. Be-
cause, if Melchisedec was the Son of God, v.'hether in real humaniiy, or only ia
its appearance, he must have been a type of himself; the ideas of identity and si-
milarity are confounded ; and Paul instead of saying, et<f^'jefxoiui/j.tvoi; lu vm % Qea,
that lie was "made like to the Son of God," should have said, uv o umc laQm, that
he was the Son of God. — 4. Because it would be unworthy the manly sense of
Paul, to :.-ay nothing of inspiration, to labour througii a long dissertation to prove
a mere truism, which it v.^ould disgrace an ideot to utter, and insult a child to
ofier for information ; namely, that Messiah's priesthood was very like itself.-^
6. Because it v.-ould 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
^ri'iesthood. An identical proposition does not require such a solemn confir-
mation."
Gray oy PuiesTnooB.
268 OF CHRIST S PRIESTLY OTFIGE.
there : But, as he explains it, in the words immediately follow-
ing, it implies, that he was king of peace ^ as this word Salem
signifies ; and accordingly he is set forth by two of those glo-
rious titles, which are given him elsewhere in scripture, name-
ly, king of righteousness, as it is said concerning him, that a
king shall rise and prosper^ who is called^ The Lord our righ-
teousness^ Jer. xxiii. 5, 6. and likewise, The Fri?ice 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 fa-
ther^ zvithout 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, £ifc.
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 sens* of the words; and, if, indeed,
this imports nothing else, but the silence of scripture, with re-
lation thereunto, there are many other persons who have a's
^reat a right to this character as Melchizedek ; as Job, Elijah,
£ffc. whereas Melchizedek is thus described, as distinguished
from all others.
To this we may add, (which will farther strengthen this ar-
gument) what the apostle says, that in this res|>ect, he was 7nade
like the Son ofGod^ that is, as is generally supposed, a type of
him. Now, if his being vfithowt 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 davs, as v/ell 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, be made like to the Son of God, to him, as signifying,
that his priestly office was not derived by descent, as the Aa-
ronical 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 mpre without end of days^
OF CHRIST S PRIESTLY OFFICE. 269
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 men-
tion thereof in scripture, this could not be a type to Abraham,
or any other, before the word of God was committed to v/ri-
od/if^ There is another thing, which may be observed in the
apostle's description of him, Heb. viii. 8. when he says, that
he Uveih^{ci) and accordmgly is opposed to those priests that ^if,
by which he seems to be described as immortal, and so oppos-
ed 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 sbme conclude to be an ascription of that divine perfec-
tion to him, whereby he is styled the living God, or, as it is
said in one of the following verses. He ever iiveth, ver. 25. to
denote his eternal priesthood; or, as he says concerning him-
self elsewhere, J am he that liveth^ and was deady and behold I
am alive for evermore^ Rev. i. 8.
Afthly^ 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 sojourn-
ed 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 so-
journer 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 Melchize-
dek be said to be their priest, or a minister in holy things to them t
for, though an holy man may be a king over a wicked people,
such an one cannot v/ell be said to be a priest to tliose, who de-
sire not to be found in the exercise of God's true worship.
Sthhjy It seems farther probable, that Melchisedek was not
a priest, or king, whose usual place of residence v/as Jerusalem,
where he administered and reigned, inasmuch as we do not read
that Abraham, at any other time, conversed, or joined with him
hi worship, though the place where he sojourned was but a fevv
faj fie liveth fur auv thing to the contrary shewn in his histor\'.
Vol. II. 'Mm
270 or CHRIST s priestly office.
miles distant from it, which we can hardly suppose that he.
would have neglected to do, or that we should have had no ac-
count 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,
Qthh/j 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 bles-
sed 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 de-
clare 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 in-
fers, 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 v/arrior, 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, especi-
ally if what is objected against it does not weaken the force of
the arguments brought to support it ; which is now to be con-
sidered.
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
Tesided, or fixed his abode in any part of it before his incama-
OF Christ's priestly office. 271
tion. 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 de-
scribed as an inhabitant of the land of Canaan, dwelling in Sa-
lem, therefore it cannot be meant of him.
Answ, This objection takes some things for granted, that
will not readily be allowed, by those who entertain the contra-
ry 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 charac-
ter 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 t especially consid-
ering the apostle explains both of them in this sense, when he
says, that these words, by interpretation, are. King of righteous^
ness^ 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 re-
siding 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 Melchuedek^ chap. vii. 17. and it
is also added, that after the similitude of Melchisedek there
ariseth another Priest^ ver. 15. meaning our Saviour; there-
fore 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 common-
ly received opinion concerning him : But, as it ought to be con-
sidered, 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
in
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
tlie law ; for the apostle, as appears by the context, is com-
paring 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 de-
scending from Aaron, but the anti-type of Melchisedek, as pre-
figured 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 ; par-
ticularly, 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 im-
mortality 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 of-
fice 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 fa-
Uher., without mother., -without descent., haviiig^ neither beginyiing'
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 lo consider,
III. The necessity of Christ's executing this part of his
Priestly office, which consists in his making satisfaction to di-
vine justice. This is generally denied by those who oppose his
divinity ; and particularly the Socinians, who maintain, that God
pardons sin without satisfaction. CaJ And others, who do not
raj "That f/ca^A is a punishment for shi, and that all mankind are by death of-
fered a:i Asacrijice^ov sin, is not only a dvoctrJne of revealed Relit^ion, hut theplahi
dictate of Reason. For, though it is Revelation alone that can teach us, how
God threatened death as the punishment or a particular sin, yet Reason must be
c^bliged to acknowledge, that men die, because they ai-e sinners. But if mc!i die,
because they are sinners, and Reason itself must receive this, as the mo^t justi-
fiable cause of Death ; then Reason must allow, that the death of all mankind is
appointed by the true God, as a sacrifice for sin, l>ut, if Reason must acknow-
ledge the deatii of all mankind as a sacrifice for sin, tlun it can have no just ob-
iection against the sacrifice of Christ, because it was Jnnnan.
Revelation, therefore, teaclies nothing more hard to be believed on this point,
than Reason teaches. For, if it be just and fit in God, to appoint and tkvole all
OP CHRlST^S PRIESTLY OFi ICEI 2X^
altogether deny the satisfaction of Christ, suppose, that God
might have pardoned sin without it ; but that it was more ex-
pedient to make a demand of it, than not, inasmuch as his lion-
our, as the Governor of the world, is secured thereby, and there-
fore 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 vfhat was gi\ en him by our Sa-
viour : This opinion is equally to be opposed v/ith 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 there-
by, 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 for-
giveness of sin, or salvation is so ; the necessity hereof being
conditional, or founded on this supposition, that God dtisigned
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 recon-
ciled 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 righteom
Lord loveth ri^^hteoumess^ 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 eijes than to behold ev'il^ and canst not look on
iniquitij^ Hab, i. 13. and elsewhere. Thou hatest all workers of
iniquity^ Psal. v. 5. Nov/ God's hating sin, consists in his in-
finite 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
likevv^ise; or, if he be an holy God, he cnxmot but determine to
punish sin, and afterwards put his determination in execution.
men to death, as the \ivo\-itv piinishmsnt of their sms ; liow can it be proved to b.-
unjust .aiidiuilit. in God, to receive the deatii of Jesus Christ, for the same ends ?"
274 OF Christ's priestly ofpick.
(3.) It is fit he should manifest his hatred of sin, other^
wise 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 neces-
sary to demonstrate his hatred of sin, by punishing it; and, hence
an obligation arises from a necessity of nature, and not bare-
ly 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 giv-
en, 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 understand-
ing 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 there-
fore under a natural obligation to yield obedience to him : But
this they could not do, if the law were not given and promul-
gated.
(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, par-
don sin without satisfaction, he would not have sent his well-
beloved Son to suffer for it. This plainly appears from his wis^
dom 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 puishment, where it is not absolutely ne-
cessary, 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. 2t. and that he doth not afflict wil-
■ingly^ nor grieve the children ofmcn^ Lam. iii. 33. but on the
OP Christ's priestly office. 275
other hand, delighteth in mercy ^ Micah vii. 18. Therefore if he
could, consistently with his perfections, have pardoned sin with-
out 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 satisfac-
tion, 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, faj
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 learn-
ed, by tradition that sacrifices were to be offered, to make atone-
ment 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 no-
thing else in view, and to have no regard to the spiritual mean-
ing thereof, or their reference to Christ's satisfaction, as types
of it, when they rested in them, as supposing, that the multi-
tude 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
rvhat 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
J 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 fa-
thers^ nor commanded them in the day that I brought them out of
the land of Egypt ^ concerning burnt-offerings or sacrifices^ Jen
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 jus*
tice for sin. And, to fence against this supposition, the apos-
tle says, that it is not possible that the blood of hulls and of goats
should take arvay 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 po-
verty, 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
CaJ All the reasons upon which pardons are granted in human governraents
fail in the Divine.
2T(j 01- CHRIST S i'RlESTLV Oii'lCi;;
tlicrtrore be migl^t accept of the smallest instance of obedience
and suftering, as sullicient to compensate for it, because he has
cleeracd it so ; and therefore they distinguish between giving
satisfaction to God and to his justiccc God, say they, may ac-
cept of, or be satisfied with the smallest price, instead of that
■\vhich is most valuable ; whereas nothing can, properly speak-
ing", be said to satisfy justice, but that which has in it a value
in proportion to what is purchased thereby. As to the former
bnmch of this distinction, we deny that God can accept of any
thing as a price of redemption, but what has a tendency to se-
cure the gioiy 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. There-
fore we can allow of no satisfaction, but what tends to set forth
the glorv, and fulfil the demands of divine justice ; (a) accord-
(a) •* Tlie scripture insists on full stonement, and yet every where holds up
the deliverance of sinners as an actof ptire grace. This is a g'ordian knot in divi-
nity. I.ci us not by violence cut it asunder, but attempt fairly to untie it.
Before v.e proceed, it may not be improper to observe, that the greatest dif-
Jicuity with which ihh ppo-t of the subject is embarrassed, appears to have ori-
«"lnated. in the want of an accurate definition of justice and g-race. Theolog-iansj
have said i-nuch about these, yet few have defined them with sufficient accuracy
to render them intelligible, or make them appear consistent. I shall dierefore,
Firvf, explain tlie meaning- of the word grace.
Secomihiy the meaning' of the word justice.
TIdrcVy, apply these explanations to this p.rl of tbe subject, with a view to
solve tile difficulty with v/hith it is embarrassed.
Firai. What are v/e to understand by the word grace ?
We are to understand by it the exercise of favour, and consequently the be-
stowrccnt of g'ood where ei il is deserved, and may injustice 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 wlio does not deserve punishment
cannot be said to be freed from it by an act of favour. Grace therefore always
implies, that tlie subject of it is unwo'rtliy, and would have no reason to complain,
ii'ail the evil to which lie is exposed were inflicted on him. Grace will appear
great accoi'dmg to the view which the sinner lias of his own ill desert, and the
consciousness he possesses of th.e punishment or evil from which he is delivered.
Grace and justice are opposite in their nature. Grace gives; justice demands.
Their provinces aj-e entitely separate. Though they are united, yet they are not
Mended in man's salvation. Hence tliat remarkable passage in Rom. xi. 6; "If
by grace, then it is no more of works, ot'nerv.'ise grace is no more grac€. But if
"it be of works, then it is no more grace, otherwise work is no more work."
Secnudhi. What are we to understand by the word justice ? It assumes three
denoT-iiiriations ; — commutative, distributive, and public.
1. Commutative justice respects property oriiy.* " It consists in an equal ex-
change of benefits," or in restoring to every man iiis 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 punish-
ments,
S. Public or general justice, re.spects wliat is fit or right, as to the character
• S?e Dndilridge's Lectures, p. 190; and aI<^o Dr. Ed-.vrirds" tbird sermon, preached at N'w
Haven, 173^.
27?*
mgly, we are to consider, that the satisfaction which was de-
manded by the justice of God, for the expiation of sin, must
contain in it two things ; namely,
of God, and the good of" the universe. Jn tius sense, justice comprises ali moral
goodness, and properly means the righteousness or rectitude of God, by which
all his actions are guided, with a supreme regard lo 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
LUider consideration.
1. Did Christ satisfy commutative justice ? Certainly not. Commutative jus-
tice 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. Tliese expressions are ail figurative, borrowed'from
sensible to express moral or spiritual tilings, and therefore are not to be explain-
ed as if literally true. If we say tliut Christ hath redeemed us, that he has bought
ti.s, that lie has paid the debt and discliarged us — if we have any consistent mean-
ing, it must be this : That in consequence of what Christ has done, we are de-
livered 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 Clu-ist, tiiat he does not injure tlie autho-
rity of his law, but supports it as e"ftectually 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 smneis, and
rewards them because they are righteous. I'heir good or ill desert arc 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 rcndei* the sulyects (^f 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 tliat 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 ju.stice he deserves punishment. In this sense jus-
tice admits the condemnation of Paul as much as it does of Jtidas. 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 tlie law, the nature of sin, and the dis-
pleasure of God against it, in such a liglit, that no injury would accrue to the
moral system, no imputation would be against the righteousness of the great Le-
gislator, 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 dis-
respected, by the pardon of any. In these respects public justice is perfectly sa-
tisfied 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* w^itnessed by the law." Before the in-
troduction 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 be-
VoL. IL N n
«78 or christ'^s priestly 6ffioe*
1, It must be of infinite value, otherwise it would not be suf-
ficient to compensate fcr the injuries offered to the divine name
by sin, \vhich is objectively infinite, and therefore deserves a
fore 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 fol-
lows. " 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 sav»
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 de-
clare 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 o{ 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 ob-
tained life by perfect obedience. It is said, " If we confess o\ir sins, he is just to
forgive us our sins," 1 John i. 9. He is just to himself, to his law, to the uni-
verse. God styles himself" a just God, and a Saviour." Is. xlv. 21. Hence jus-
tice 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
<^ommutative justice.
Secondly, That the sufferings of Christ did not satisfy distributive justice,
since that respects personal character only ; and therefore, with respect to dis-
tributive 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 seeniing inconsistency between full atonement for sin, and pure
^race in salvation, vanishes and disappears. The system of redemption rises in-
to view like a magnificent edifice, displaying tlie greatest order, proportion and
beauty." Dit. Maxct.
" To reconcile grace with justice in the salvation of the sinner, is the Gordlan
'" knot, wliich divines generally have h^^n unable to untie. Upon the principle
*' of an indefinite atonement, the difficulty vanishes. It 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 jus-
** tice is ihTQdioXa, commutaiix^e, dist ridiitive, Siud pvblic. Commutative justice has
■*' no concern in this case. Public justice is satisfied by the atonement, because
'* the governor of the universe displays his di.spleasure at sin in jeneixil'm the
« sufferings of Christ. The exercise of distributive justice is entil-ely set aside,
« and herein is grace exhibited, the sinner is pardoned at the expence of distri-
** butive 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 discus-
sion v/hich it makes, its whole force consists in its obscurit}', and the confusion
of ideas which it produces. The indistinctness of vision which it causes, is the
only reason for any man's offering Ills hand to those who, by proposing it, pro-
mise to be his guide to the temple of truth.
We object to this division of a divine attribute~we object to the use which
k made of it— we object to the argument, because it multiplies, instead of solving
OF Christ's priestly office. '2^9
punishment proportioned to it, and consequently the price de-
manded to satisfy for it, must be of equal value. The justice of
God would cast the utmost contempt on any thing that falls
difficulties — and it takes for granted, what does not exist, a difficulty in recon-
ciling- justice with grace.
We object to this division of a divine attribute. It is not correct, even as it ap-
plies to man. We are perfectly aware that the Schoolmen, following' the steps of
heatlien philosophers, adopted this division. Suarez builds upon it the doctrine
of merit, in order to supply the traffic of indu5gencies with works of supereroga-
tion.* But, however variously divine justice may be exercised about its several
objects, we have no reason to believe, that there are tlu-ee dilTerent attributes of
;iustice, or even that the principle in m;ui, 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
3iis public administration. It is one principle exercised upon various objects.
The Scriptures, which uniformly ascribe righteousness to Jehovah, and afford in-
stances of its exercise in thnce three various ways, never intimate that there ai'&
three distinct attributes of divine justice.f
We object to the use that is made of this division. There is no reason for ex-
eluding commj/^a^i^-e justice any move than distributive, as distinct from pitblic
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 ofHcial duties, cer-
tain private and personal duties to discharge towards those, wno, in such case,
are upon terms of equality with himself But no equality exists between the crea-
ture and Creator, I'he pardon of sin most asburedly approaches as near to the
forgiveness of a debt as the remission of a />er.9o?;a/q^e;zce, which has no reference
to the divine authority. Sin is a -wcmt of confortnitij unto, or a transgression o/*the
XAW.t Besides, the Scriptures frequently re])resent 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 sa)-, " pardon pri-
vate 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, oui- 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 tl^e sake of mercy, he
is ever guilty of one act of distributive injustice. W^e, 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 wliich it involves, because it multiplies instead
©f 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 Re^
deemer were the punishment, not of transgressions which are, in fact, commit-
ted, but of sin in the abstract — and that public justice requires only an exhibitiori
of the divine displeasure at sin.
Sin, in the abstract, is only a word. Like an algebraical character, it repre-'
gents all the transgressions of individiuil persons. These particular sins are reali-
ties ; but sin in general, or in tlie abstract, is only the sign, the word, which we
femploy in reasoning.§ It is not for the sign, but the thing that Jesus suffered,
* See Owen on Jus. chap. ii.
t " Were this the proper places it wouid be easy to show, by a criticism on the best writers
upon this subject, that their detiaitions of commutative, distributive, und jjublic justice, inter*
fere, and are otherwise essentially incorrect.'*
I Shorter Carechism.
§ " Did we deern it eli«;ible to introduce metapliysics into this discupsion, we could more effcc^
utally expose the idea of punishing a nonetitity— "sin in the abstract." We are no conceptual,
ists; and the controversy between thf Xoniinalists and Realists is row at an end. It prevailed
long enough. It agitated the European universities, interested thrones, und shed much preciou»
blood. No philosopher will now defend the opinions of the Realists. Abslrjict terusa have n*
CQunterpiirt rn jiruure:, f tevf. Phil. Mind. ch. iv, ^ ?, Ri S.-**
2S0 OF Christ's priestly office.
short hereof: thus the prophet represents one, as making a very
large overture, which one would thuik sufficient, if a finite price
were so, when he speaks, in a beautiful climax, or gradation,
of coming before the Lord zvith hurnt'offermgs^ and these well
The -word sin, too, represents the transgressions of angels. If the Redeemer suf-
fered lor sin \\\ general, he made atonement for devils, although he took not on
him ilie nature of angels. And if public justice demanded no more than the dis«
play oi' Jehov^ii'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 de-
manded the punishment of the sinner; and could not be satisfied with any thing
short of this, unless Messiah should so unite himself to smners, not only by assu-
ming 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 ob-
ject also to this argument in defence of indefinite atonement.
Because it takes for gi*anted, what does not exist, that if all the demands of
divine justice are satisfied to the full by the atonement, then grace is excludecL
from our pardon. This is not the case. Justice is indeed satisfied. It does not
oppose, but demand the salvation of all for vhom Christ died. Here is no diffi-
culty — no Gordian knot. Grace reigns through righteousness. We refer our
readers to what is said on this subject, page 37?, and conclude our examination
of this argument in the words of the Assembly of Divines at Westminster. ** Al-
••' tliough 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, inas-
*' much as God accepteth the satisfaction from a surety, whicli 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."
Chuistian's MA&A5:iifE, vol. irr.
Atonement imports reconciliation, a being at one. The Hebrew signifies to
cover. The Gre^^k A'ord denotes a commutation, as of enmity for friendship. But
we use atonement for ransom, ov price, and we never pray for it. Redemption
imports a deliverance. To say that the ransom was paid indefnitely, that iS, not
more for one than another, is plainly contrary to his views, who spoke of those
who v<eve given to him, and of his l-aying dorm ftis life for his sheep His sacrifice
was real, and its object could not be si7i in gejieral, a mere itbstract term ; a sacri-
fice of which Satan might avail iiiraself, as \vell as man. If the atonement,
and redemption be indefinite, so were the decrees or purposes, the suretyship of
ehnst, the foreknov.iedge 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 v. as exactly commensurate to the
guilt of the saved, and neither more nor less, is not warranted by the word of
kk)d. Tins is to impute the cavtse of damnation to Christ's not having died for
those who perisli ; and not to tlieir guilt. Both these conclusions are erroneous.
Christ died for all men, n.nd everri man, not in the sense of the universa lists, 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 reacii no fallen creature, but m 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 Clirist is of infinite
value, far he is a Divine person; and the sins of all men can be no more than in»
finite.
The truth seems to be, tliat tlie sacrifice is infinite ; that the offer is to be gene-
ral ; that man perishes by his own fault only ; and all this is according to the eter-
nal purposes of God. Nevertheless the salvation of the saints \v;.s certiun ; the
price particularly paid with a view to them ; who are eventually efiectually call-.
sd, justified, sanctified^ and brought to glory.
or Christ's priestly office. 281
chosen, calves of a year old^ and a multitude of them ; Will the
Lord be pleased with thousands of rams ^ a price which very tew
were able to give, or with ten thousands of rivers of oil P in
which he offers more than it was possible to give ; then he as-
cends 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 there-
fore he that offers it, is advised instead of pretending to satisfy
divine justice by a finite price, to walk humbly with his Gody
Micah vi. 7, 8. and, whatever obedience he is obliged to per-
form, not to have the vanity to think that this is a sufficient
price to answer that end.
2. Satisiacdon 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.
1*^, 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.
2fi^/y, There was a debt of punishment, which we were liable
to, in proportion to the demerit of sin, as the result of the con-
demning 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.'^ 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 jus»
tice ; in defence of which they argue, that these must be sup--
posed 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
58^- ©F Christ's priestly officii.
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 in-
finity of obedience to consist in a multitude of acts, or in its
being perfectly sinless ; nor do we deem his sufferings infinite,
merelv because they were exquisite, or greater ^han what man-
kind 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 va-
lue 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, Ife 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 obe-
dience, or suffered in the least degree, this instance of conde-
scension, though infinite, would not have had so great a ten-
dency 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 zvhile zve were yet sinners, Christ died
for us, Rom. v. 8.
Object, 2. It is objected, by others, that Christ's active obe-
dience was no part of the satisfaction which he gave for us,
inasmuch as this was a debt due from him for himself, his hu-
man 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.
283
said of liis 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.
Anszv, We aliov/ that Christ as Man, was obliged to per-
form obedience, as a debt due from him, as a creature, and con-
sequently, now he is in heaven, he is under the same obliga-
tion ; though this has no reference to the work of our redemp-
tion, 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 (iod
for us ; for,
(1.) His being under the law. was the result of his own vo-
iutitary consent, inasmuch as his incarnation, which was ne-
cessary, to his becoming a subject, was the result of the con-
sent of his divine will. Now, if he came into the world, and
thereb}' put himself into a capacity of yielding obedience by his
own consent, which no other person ever did, then his obe-
dience, which v/as 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 per-
formed 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 obli-
gation 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 do-
ing 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 arc
unprojitable servants ; we have done that vjhich was our duty to
do^ Luke xvii. 10. without considering it as that righteousness,
i>y which we are to be justified in the sight of God. We un-
derstand our obligation to yield active obedience, in the same
jsense, as we are obliged patiently to suffer whatever afflictions
284 OF Christ's priestly office.
God is pleased to lay on us, from which we are not exempted
by Christ's sufferings : the only diflference between theai 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
allow^cd, that Christ might perform obedience for us, and we,
at the same time, not be excused from it r
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 v/as
darkness over all the land^ in which his soul was afflicted in an
extraordiimry manner, which occasioned him to cry, (Matt,
xxvii. 45, 46.) My God., my God., -why hast thou forsaken me P^
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 v/as 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 suf-
ferings 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 Sy-
necdoche, a part is taken for the whole ; therefore his suffer-
ings in his life, though not particularly mentioned therein, are
not excluded. There is one scripture, in which, by the same figu-
rative 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 pas-
sive 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 arc excluded. The apostle plainly intimates as much,
when he says, life humbled himself., and became obedient unto
death^ even the death of the cross, Phil. ii. 8. he humbled him-
self not only in his death, but in all the sufferings he endured
unto it, in the whole course of his life ; therefore wc must con-
clude, that what he endured in his infancy, and that poverty,
temptation, reproach, and contradiction of sinners against him-
* Thescy -which are styled^ Passiones trihoriae, ultimae, are generally calledj Vxn^c
satisfactoriae ; and all Us suffenngs before them, Vttnx convhicentes.
5185
$elf, 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 de-
signed to illustrate the opinion we are now opposing, we deny
that it ought to be called the altar ; ibr 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
him.self, when he speaks of the altar, as sanctifying- the gifty
Matt, xxiii. 19. alluding to w^hat is said concerning its being
most holy^ and xvhatsoever touched it, shall be holy, Exod. xxix»
2>7. 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 di-
vine nature's being personally united to his human, which ren-
dered it infinitely valuable. This is therefore, the altar on
which Christ was offered ; or, at least this is that which sanc-
tified the offering, and not the cross on which he suffered *.
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 contoversy lies in this ; whether Christ died mere-
ly 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 ex-
ample 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 consi-
der,
1. That he is, for this reason, styled our Redeemer, as hav-
* It is an abominable strain of bhisphemy, ivhich 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 sanctifif the gift offered thereon, rjhich is thefoundatio-n of that ifkl-
olrous adoration tvhich (hen ^iv3 t,o-iit
Vol. II. Q q
28a
ing purchased us hereby, or delivered, us, in a judieial wax .,
out ot 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 doc-
trines, which had a tendency to reform the world, or laying
down some rules to direct the conversation of mankind, and re-
move some prejudices they had entertained ; whereas we as-
;>ert, that herein he dealt with the justice of God, as oiBfering
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 re}nis'
^non of sins, Rom. iii. 25. in which respect, he answeredthe 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
himsef xvithout 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 concern-
ed therein, are said to be bought with a price, 1 Cor. vi. 20*
and he saith, concerning himself, that he came not to be minis-
tered unto, but to minister, and to give his life a ransom for ma-
ny. 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 af ano-
ther, Exod. xxi, 29, 30, and if such a consideration, when ex-
acted 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
4one 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 redeem-
fd out of Egypt, Deuto 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.
l\. 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 de-
liverance from evil by the angel^ styles this, his redemption fro^r.
OF GHRIST'S PRIESTLY OFFICE. 28?
^i eviiy Gen. xlviii* 16. Now, though we allow that the angel
he there speaks of, %vas our Lord Jesus Christ ; yet the delive-
rance 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 rn-
ler and deliverer by the hands of the angel^ ivhich appeared to
him in the bush^ Acts vii. S5* so our translators rendered it*:
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 m^y be styled redemption^
as it is oftentimes in scripture : the reason of its being so call-
ed, is, because of the reference which it has to that ransom that
Christ v/as, after his incarnation, t-o 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 Ba-
bylon, and accordingly their deliverance is called a redemption^
from thence ; whereas, we never find that any deliverance,
which God vv^rought for his enemies, who have no concern in
Christ's redemption, is so called.
And whereas Moses is styled, in that scripture but now re-
ferred 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 re-
demption, 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
])een so styled.
2. There are many scriptures that speak of Christ's obedi-
ence 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 under-
stand those expressions, in which he is said to die for us^ as
tlie apostle says % In due time Christ died for the ungodly^ and
Tuhile 7ve were yet sinners, Christ died for lis, Rom. v. 6, 8»
by which we are to understand, that he endured those suffer-
ings 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 substitued in our room and stead,
as well as died for our good. f«
f There are several propositions used, in the JVexv Testament, in explaining this
doctrine, vamely^ Siu., Tnptf vTrtp^ and a./li j S^ix and Tn^i refer to the occasion and cavsa
>.f Christ's death, to ivit, our sins: Thus it is said, in Bom. iv. 25. Who was de-
i, vered for ouf offences^ Oc 7r:tf^(!i% Sm ia iriPtirloeuali ^ijnei ■-, and, in 1 Fet. iii. 18.
288
That Christ died, in this sense, for his people, farther ap-
pears, from his being therein said to bear their sins, as the a*
postle expresses it, IPlio his oxvti self bare our sins in his own
bodij on the tree^ 1 Pet. ii. 24. and elsewhere it is said, He
xvas -wounded for our transgressions^ he was bruised for our ini-
quities ; the chastisement of our peace was upon him^ and with
his stripes we are healed; and the Lord hath laid on him the
hiiquity of us all; He is brought as a lamb to the slaughter^ he
ivas cut off' out of the land of the living ; for the transgressions
cf my people -ams he stricken., Isa. liii. 5 — 8. all which expres-
sions 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 a^
though he shoidd 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, vvdiich he might do, if he had not died in
our room and stead. Thus we have an explication of that scrip-
ture before mentioned, which speaks of Christ's bearing our
iniquities, wherein it appears that nothing is intended thereby
but his taking av»^ay some afflictions we were liable to ; as it
Christ also bath once sufllered for sins, TTe/)< ctfji^^Tim iTroBi ; «;?</, in this casCy his
substitution in our room and stead is principally argued, from its being for our sins,
for ivhich death loas due. ..Hs for wits -whenever it refers to ChHst's sufferings, if
plainly signifies his being substituted in our room and stead; as in Rom. v. 6. Christ
died vTif eta^i'^m^ for the ungodly ; and, in Tit. ii. 14. "Who gave himself for us,
Oc sJ^a'KSV nvV.v uTTip nuxv. And this is not only used in the J\'e7v Testainent to signi-
fy the substitution of the person dying in the room cf another, or, in other instances,
beting in ids stead; as in 2 Coi*. v. 20. Phil. ver. 13. but it is taken in the same
sense -ohemised in other -writers. Vid. Kuripid in Alcest, /u» dviia-^ vTrepmS'' avJ^posy
and Demosth. in Coron. i-yoi Tis6' vTtip va Troiyicco :, and the Latin xvord, that answers to
it, is sometimes used in the same sense. Vid. Ter. in An dr. Eg"o pro te molam. As
for the preposition <tvlt, that is seldom or never used, but it signifies a substitution of
one thing, or person, in the mom of another : Thus ivlien Christ is said to ,e;ive his
life a ransom, uvlt Ttowm for many, in M:itt. xx. C'8. Miirk x. 46. this plainly im-
ports his being substituted in their room, as appears by the frequent use thereof in
other scriptures. See MuXt. ii. 22. chap. v. 38. and chap, xvii, 27; Luke xi. 11.
■and in severni other places, Vid. Grot, de Satisfact. Christ, cap. $.
OF Christ's priestly office* 28.9
is said, upon the occasion of his casting out devils^ a?7d healing-
all that xverc sick^ tiiat this was done that it might be fulfilled,,
which was spoken by Esaias the prophet^ sayings Himself took
our injirmi'iies^andbare our sicknesses^yidX* viii. 16, 17. which
he might be said to do, without his dying to satisfy the justice
of Goa ior us in our room and stead.
Anszv. 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. chap-
ter, is to shew that Christ did both these, as appears by seve-
ral expressions therein; accordingly when he is said, in ver. 4.
To have borne our griefs^ and carried our sorrorus^ both these
senses are to be applied to it ; one of which is explained by the
apostle, in 1 Pet. ii. 24. M^ho his oivn self bare our sins in his
own body on the tree; and the evangelist, in the text under out-
present consideration explains these words of the prophet in
both senses, when he saith, Hiinself 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 speak-
•ing 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 worldj Gal. i. 4. that he might purify un^
to himself a peculiar people,, zealous of good works,, Tit, ii. 14.
and that he might hereby leave us an example that we should fol-
loxv his steps,, 1. Pet ii. 21. and that he might acquire to him-
self 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
suflfering 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, / rejoice in my sufferings for you,, Col.
i. 24. and this he explains elsewhere, when he speaks of his
2iS0 Ol CUIUS is PKlLSTLi" Uf ilCir,
being afPiictcd for the church's consolation and salvation, 'J
Cor. i. 6.
Ans-tv. VVe do not deny but that there are other ends designed
?>y Christ's sufrcrings and death, besides his giving satisfaction
lo divine justice, which are the resuk and consequence thereof;
therefore %ve must consider him as dying in our stead, and then
Hu- fiuirs ixwd elT^cts, which redound to our advantage; one is
oo fur from l;eing inconsistent with the other, that it is neces-
sary 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 .v?/?.9, ihat be 7n2ght deliver us from this present evil xvorld-,
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 die evils we are exposed to in this
%Yorkl ; and when, in another scripture before-mentioned, the
•apostle speaks of Chrisf s puri fifing unto himself a peculiar peo-
i?/e, zecdous of good xvorksy he mentions this not as the chief,
much less as the only design of his giving himself for his peo-
ple ; but it is said, he did this lirst, that he ?night redeem
i hem from all iniquity^ namely, by giving a satisfaction to jus-
tice for them, and then, that having redeemed, he might purify
tbem to himself; and wdien it is said, that he died, that he
might he 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
i.hat these two ends are not inconsistent with each other, and
therefore the latter doth not destroy the former.
And as for that scripture, in v/hich the apostle speaks of his
sufferings for the church, or for their consolation and salvation,
v/e 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 con-
isolation 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 re-
presented as a price of redemption for them *.
3, That Christ died in our room and stead, and consequent-
ly designed hereby to give satisfaction to the justice of God
■for our sin, appears from his death's being typified by the sacri-
fices under the ceremonial law, which, it is plain, were substi-
tuted in the room of the offender, for whom they were offered.
'We read of the priesfs laying his ha?id on the head of the sa-
i'rzfcc, and confessing over it the iniquities of those for whom it
was offered, upon w^hich occasion it is said to have born them.
xi9i
Lev. xvi. 21, 22. And the consequence thereof was their being
discharged from the guih which tiiey had contracted, ^v•hicla is
called, making atonement for sin. Now that this was a type of
Christ's making satisfaction for our sins, by liis death, is evi-
dent, inasmuch as the apostle having spoken coiicerning this
ceremonial ordinance, applies it to him, v/hen he saith, tliat
Christ zvas once offered to bear the sins of many ^ Hcb. ix. 28*
And elsewhere, when referring to the sacr'ipce of the LorcPs
passover^ as the paschal lamb was styled, Kxod. 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 ns^ who knerv no siiiy
that ive ?night be made the righteousness of God in hi?]:, 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, tha-. the sacrifices under the
ceremonial law were not instituted with a design to typify
Christ's death ; v/hich 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 consider-
ing the origin of the ceremonial law *, I shall only add, that
it is very absurtl to supix)se 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 ibl-
low their example herein, indulged them as to the matter, and
only made a change with respect to the object thereof, in ordain-
ing, that, instead of offering sacrifice to idols, they should offer
it to him. But this runs counter to all the methods of provi-
dence 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 strictl}*
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 stran-
ger, or sojourner, that he might not, by too great familiaritv
with the inhabitants thereof learn their ways. And afterwards
the Jews were prohibited from having any dealings with the E-
gyptians ; not because civil commerce was unlawful, but lest
this should give occasion to them to imitate them in their rites
of w^orship ,• to prevent which, the muitiplyi7ig horses was for-
bidden, Deut. xvii. 16. upon which occasion the church saith,
in Hos. xiv. 3. We will not ride upon horses^ neither will we say
am/ more to the work of our hands^ Te are our gods, that is, we
will not do any thing that may be a temptation to us to joii-r
* SeePag>; 2^1— 2^o ant fr
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 satis-
faction to the justice of God for sin, as he was a true and pro-
per sacrifice for it. I might, for the farther strengthening- of
this argument, have proved, that the end of Christ's death, as-
signed by the Socinians, namely, that he might make atonement
for sin, can hardly be reckoned an expedient to confirm any doc-
trine ; 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 evi-
dence 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 op-
pose, 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 cheir
time.- Therefore Christ was no Saviour to them, neither could
they reap any advantage by what he was to do and saff r ; nor
could they have been represented as desiring and hoping for
his coming, or, as it is said of Abraham, rejoicing- to see hit daify
John viii. 56. and if we suppose that they were saved, ir, must
have been without faith in him. According to this method of
reasoning, they not only militate against Christ's being a pro-
per sacrifice ; but render his cross of none effect, at least to them
that lived before his incarnation ,* and his death, vv^hich was the
greatest instance of love that could be expressed to the children
of men, not absolutely necessary to their salvation, (a)
(a) " The judicious, whether Trinitarians, or Unitarians, have always acknow-
ledged an intimate connexion between the doctrine of Clirist's true Godhead, and
that of his satisfaction for sins; as both must be at once confessed, or denied. li"
he by his sufferings could satisfy the avenging justice of God for the sins of ali
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 hiiportant, that for i;
God should empty himself, and " assuming the form of a servant, become obe-.
dicnt to t!ie death of the cross."
Jiut tjic truth of Chri9t'.s satisfaction is confirmed in the word of G^d by so
OF Christ's priestly office. 29S
Object. Before we close this head, we shall consider an ob-
jection generally brought against the doctrine of Christ's satis-
faction, namely, that he did not undergo the punishment due
many testimonies, and these of tlie clearest kind, that those of another opinioft,
find themselves under a necessity to give every where to these passages an arbi-
trary sense ; so feeble, improper, and far-fetched, tliat by such a strain of inter-
pretation, people are in danger of turning from ail the doctrmes 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
foUowmg 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 pur-
pose, namely, to suffer and to die ; that being a saving work, and of the utmost
necessity. lie declared that he came to minister, and to .cjr/e his lile a ransom for
many. More than once he informed his disciples, tliat 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 man'.ier of acting were whoHj- directed to that end.
The joyful solemnizing of his birth, by a retinue of spirits immortal and enthro-
ned, was heard by good witnesses indeed, but of low degree, and few in number;
and witii some express testimonies on earth, daring his quiet education in a re-
mote and contemptible town, they W'ere ahnost gone (Uit of mind. His heavenly con-
secration was shown to John only; hif glorification on the mount, only to three of
his followers, of which he forbade tliem 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 figu-
rative, more adapted to inflame the great against him, than to unite the many in
his favours. Yet Iiis greatness could not be wholly unknown, and when men
would have exalted him, he shimned it. By all these things, the judgment and
the confidence of the people concerning him, was much more vague and unsta-
ble, than even concerning liis austere forerunner. — In one word, his ministry was
so conducted as might best serve, not to prevent, but to pave the way for his far-
ther suffering and death, while the clearer and more extensive spread of his doC"
trine, and tliereby 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 contro-
versy ; 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 i" — " He was delivered for our of-
fences." " He suffered for our sin, the just for the umust ; 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 fiir us,
that we might be tlie 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 sa^
a lamb takes away sin, is not sense, if tiiere be not an allusion to the Paschal
Lamb, or to other sacrificed iambs, 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 him-
self in our place, fulfilled for us the demands of God's holy law, and for us satis-
fied his inflexible justice. Why, pray, of all men, of all the saints, of ail the most
excellent teachers, was Christ only free from all moral impurity .? As a Propliet,
this was not absolutely necessary for him ; but necess^iry it was that he, beuig to
fulfil the law for others, should have no need to satisfy for his own sm. " 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 tiie law, to redeem them who were under the law,"--
Vol. IL P P
294
for our sins, because he did not suffer eternally ; nor were his
suit rings attended with that despair, and some othvtr circum-
stances of punishment, which sinners are liable to in the other
world.
The apostle confirms this in the clearest manner, giving- us at the s<Uiic f/nio, a
norablc sig-n of the remarkable curse in the death of Christ. It is written, " Cur-
sed IS every one, who con'tinueth 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 m many places, under the notions
O^ a purchase, a ransom, a propitiatioji. 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 witliout sense ; but serves to make profound subjects more comprehensible to
acomnjon understanding.
1. .? PurcJiase. Believers in their soul and their body are God's, " because
they file bought wjth a price;" they are the church of the Lord God, which he
hath purchased wnth 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 writ-
ten, ** ye were redeemed from your vain conversation, not by corruptible things,
as silver or gold, but by the pi-ecious blood of Christ." This redemption is ex-
plained by the forgiveness of sins. It is, therefore, his blood and death, where-
with 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." — xurpov. Matt, xs.
28. and rtvr/xvT/iay. 1 Tim. ii. 6.
3. A Propitiation. Sometimes this in the Greek is called awoxatTatxxct^w, (con-
eiliatio) tiiat 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 fiesh 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 M<t^a&?, (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 liis blood, for a demonstration of his
righteousness, by (or rather because of J the forgiveness of sins. Therefore, "the
Lamb oi 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 ever-
lasting 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 ]X)ssession of it ; but, that that
inheritance had its foundation precisely in the shedding of his blood, in his deep-
est humiliation, and his violent deatli ; as thereby their sins, which otherwise
stood in the way of salvation, could be forgiven. If, instead of the JVeio Testa-
97ientf we rather choose to translate it the »A'ew Covenarit ,> the allusion will be
somevv'hat 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, tlie authority of Christ's instruction above
all the prophets, and even iVIoses himself: but also, under propositions borrowed
from die ancient religion, and fitted to the Hebrews, to reconcile Ins priestly of-
f\r^ wixU the intention of the Levitic?.! sacrificep, and to exalt it infiuitelv above
OF CHRlST^S PRIESTLY OFFICE. 295
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
Aaron's priesthood. Christ being a Hig-ht Priest of unchangeable power, needed
not to offer up sacrifices for his ou ri 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 heiven, and " can save unto the uttermost all who come unto the Father by
bira" Read the 5th and the 10th chapters. Would you, on account of the doc-
trine so full of consolation, su.spect this epistle, and erase it from the volume of
holy scripture ? In it, however, no doctrine occurs, which is not also mentioned
else vhere ; and this apostolic epistle is surpassed by none of the rest, in' sCibiim-
ity of matter, in weight of evidence, in glorifying the grace of God in Christ, in
ijtrong consolation, hi encom-aging to the spiritual warfare, and in the most ani-
mating motives to holiness and perseverance.
Besides, m tlie Saviour's satisfaction only lies the reason, why his sufiering to-
getFier 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 ful.
ly propounded, and that by all the Fvangelists. — We have already seen, that the
Apoctles pi-eached, not only the doctrine of evangelic morality, but chiefly Christ
iiimself, that is, his person, work, and two-fold state. Paul would know nothing
among the Corinthians, " but Jesus Christ and him crucihed." The cross of
Christ was that alone in which he gloried. He reduces the knowledge of Christy
for the excellency of which he counted all thinj^s but loss and dung, to the know-
ledge of the power of his resurrection, and of the fellov/ship of his sufferings.-^
In that most important conversation on the holy mount, between our Lord, and
two of thf celestial inhabitants, the two great teachers and reformers under the
old dispensation, we find i:o more mentioned, but that it turned upon that de-
cease which he should accomplish at Jerusalem. — In the cross, and the other hu-
miliations and sufferings of the Saviour comprehended under it, the love of God
towards men, in not sparmg his own Son, as also his wisdom and power unto sal«
vation are displayed in a peculiar and a most conspi«uous manner. In tlie 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
tlie gospel said to he faith in Chtnst.- 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 beliering 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 i-jgh-
teousness 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 seek-
ing righteousness by the law, only mean the omitting of the ^Josaic rights } But
in the places quoted, and in others, the laxo 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 exter^
nal solemnities could indeed be abolished ; but they were instituted by God him-
self, and hence the observing of them did not so militate against a rational reli-
gion, that it in itself could make a man condemaable. — Paul constantly teaches,
that the opposition between faith and the law, in respect of our seeking righteous-
ness by them, consists in this, that God's inflexible law condemns all sinners,
Jews and Gentiles t that by the works of the law, no flesh shall be Justified; that
S96
beiiig satisfactory, which cannot be applicable to those tiiat
Christ endured ; and as for that despair, attended with impa-
tience, and other sins cominitled b)^ those that suffer eternal
through sin, the law is become weak to give life : but that faith ackno^v ledges
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 ir. hlf
doctrine, but in his blood, for a demonstration of the righteousness of God.
And ivhy else w us " Christ crucified imto the Jews a stumbling-block, and to
the Greeks fouUsliaess ?" Sur^^ly, not so much on account of the- capital truths of
rational religion taught by him". Tlic Jewish doctors, and the best philosophers
among the Heathens, who had acknowledged them were honoured' on that ac-
count. Nor was it because Christ, continuing a worthy and faithful, but an un-
successful teacher of ills doctrine, was unjustjy 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 suftering was proclaimed as the only
ground and cause of our reconciliation and salvation : while tr.e Jews and Hea-
thens thouglit to be saved by the value of their own virtue : and to them it was
exceeding strai^ge, and most mortifying to tlieir pride, that penitently acknow- •
ledging their guilt, they behoved to seek life in the deep abasement of a cruci-
Sed Mediator, and in his justifying resurrection.
All our reasoning thus far makes it evident, that we must not understand the
fnifferings of Christ for sin, merely as if God, being about to announce by the gos-
jpel, 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 am-
bassador vested with extraordinary privileges, to so much sorrow and shame.
Siu-ely 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
Q teacher w^andering about in poverty, should be shamefully put to death by a
civil judge, was much less calculated to exhibit a signal and extraordinary exam-
ple of divine wrath, than the immediate intei-position of Providence, which had
often, in foniier times inflicted, and still could inflict miraculous punishments on
Ihe most eminent persons, or on w hole nations. At any rate, to manifest a righ-
teous abhorrence of sin, vengeance behoved not to fall upon one perfectly inno-
cent. This last would be quite absurd ; unless the innocent person, (as holy
scripture has already taught us) shoUld with God's a})probation, as spontaneous-
ly, as generously, substitute himself in our place, by bearing our sin.— Accord-
ingly, 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 Sa-
viour'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 found-
ang of a new society, mentioned his own, his certain, his fast approaching, and
anost 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
g-enerally 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?—
Por what doctririe was Jesus condemned ? Not for the truths and prescriptions
of natural reason ; but because he declared himself to be higher far than any hu-
man prophet. (See Section IX.) If tlie celestial chorus at his'bu-th, if the Father's
voice at l\;s inauguration, if his gloi^- on the mount, had been openly perceived
iby the Jewish council and att the ]jeople : if llie lightnings darted forth in con-
iirmation of Moses and Elias, had caused him to be honoured ; especially if he
iiad satisfied their prejudices concerning the Messias ; if, with legions of his
Father's angels, he had destroyed the Roman g-overnment, broken that yoke, re-
covering and extending David's mighty kingdom ; their infidelity would hava
been confuiered. and eagerly Wk>uld they have confided in him. They would have
OF Christ's priestly office. 297
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 ic, or
of his doing any thing else with the same view ; the justice of
been more easily diaw n by giving bread, or causing manna to rain, than by pro-
mising them his flesh ajid 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 tlie 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 liave undergone a cursed death
upon the hill of infan^.y ; and that under the pretence of a legal procedure, which
caused tlie multitude to revolt from him, his friends to be offended at him, and
plunged his best followers in deep distress.
We also res}Dect the design of exhibiiiiig in his sufferings, an example of love,
submission to, and confidence in God. But such an extremity of shajne 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 drmketh 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
I'lcarious 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 voluntaiy 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
jjlory of Chj^-ist,) the Son of God, by himself purged our sins ; hov/ narrowly and
how perversely would we limit his saving work to his preachingi How incon-
sistent is it with this, that men, according to the usual phrase among Christians,
ascribe efficacious jHen7.9 to Christ; but in an unusual sense under,SLand 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 as-
serted, 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 merit-.
ed salvation foi* the innumerable multitude of all them who ever believed in
him, or shall believe ; if his suffering, though short in duration, was the satis-
factory ransom, to deliver all those sinners from tlie 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 im-
portant proof of his more than human, his dirine excellency.'*
Dk. WxjrrERssj:,
298 OF Christ's priestly office.
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 bkm-
ish, and how this was the necessary result of the extraordinary
formation and union of the human nature with his divine Per-
son, and the unction which he received from the Holy Ghost ;
I shall only observe, at present, what is said concerning his of-
fering 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, sanc-
tified the gift, which is certainly a great truth : But it seems
more agreeable, to the most knowm sense of the w^ord 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 him-
self, he being, as we have before proved, God equal with the
Father. But there is no absurdity in this assertion, if it be un-
derstood concerning the service performed by him in his hu-
man nature, which, though it was rendered worthy to be offer-
ed, by virtue of its union with his divine Person, this act of
worship terminated on the Godhead, or tended to the securing
the glor\^ of the perfections of that divine nature, w^hich is com-
mon to ail 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 Fa-
ther, {a)
(a) " 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 scny me-
diation whatever ; and those who question the particular nature of that media-
tion, which has been appointed. Whilst the deist on the one hand ridicules the
*'ery notion of a Mediator: and the philosophizing Christian on the other, fash-
ions it to his own hypothesis ; we are called on to vindicate the word of truth
from the iivjurious attacks of both; and carefuUy to secure it, not only against
299
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
the cpen assaults of its avowed enemies, but against the more dangerous misi'e-
prebentatiuiis 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 reve-
lation i bearing with equal force against the system of natural religion, which
they support, as against the , doctrines of revealed religion, which they op-
pose. 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 analo-
gy 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 infe-
rence 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 dis-
pleasure, it must follow by natural consequence, that when men have transgress-
ed 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 ac-
tual experience of the course of nature directly contradicts the assertion ; and
that, in the common occurrences of life, the man who by intemperance and vo-
luptuousness, 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 at-
tributes of the Deity demand, that the punishment should not outlive the crime,
on what ground shall we justify this temporal dispensation? The difference in
flegree, cannot affect the question in the least. It matters not, whetlier the pun-
ishment 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 in-
flicted when repentance has taken place ; it must be a violation of those attri-
butes to permit any punishment whatever, the most slight, or the most transient.
Xor will it avail to say, that the evils of this life attendant upon vice, are the ef-
fects of an established constitution, and follow in the way of natural conse-
quence. Is not thatestablishedcpnstitution itself, the effect of the divine decree ?
And are not its several operatjjps as much the appointment of its Almighty fra-
mer, as if they had individually flowed from his immediate direction ? But be-
sides, 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 establish-
ed 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 ne-
cessary to our present purpose. It is suflicient, that the deist cannot prove that
it will 710^. 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 con-
sequences 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 coin-
cide with the deductions of experience. If obedience be at all times our dutyv
in what way can present repentance release us from the punishment of fonner
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
'Tsmerit. ? And is the justificatiQp of th© philosophefj who is too enlightened to
■3.6D or CHRIST s priestly office.
Christ died for all men, or only for the elect, whom he design-
ed hereby to redeem, and bring to salvation ; and here let it
be premised.
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 an-
tecedent 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 riecessart/ connexion between the me-
rits of one bemg, and the acquittal of another, not being less conceivable, than
that which is conceived to subsist between t)bedience at one time, and the for-
giveness of disobedience at another.
Since theji, 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 contem-
plation of God's infinite goodness and love, might excite some faint hoix>, that
mercy would be extended to the sincerely penitent ; the animating certnivty of
this momentous truth, without vi^hich the religious sense can have no place, can
be derived from the express communication of the Deity alone.
But it is yet urgi-d 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 tlie
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 ef^
fected 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 appli^,
cation of his own argument to the course of ordinary events : and we might de-
mand 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 thejjerfection fitting it for the use
of man, the necessary article of nourishment ; '^U^ 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 thrr
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 philo-
sopher (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 v/ell, 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 sys-
tem. The instruments which he employs in the ordinar}' works of his Providence,
are not physically necessary to his operations. He might have acted without
them, if lie pleased. "He might, for instance,have createdall men, without th^^ in.
tervention of parents : but where then had been the beneficial connexion betweea
parents and children; and tlie numerous advantages resulting to human society
fVom such connexion ?" The difficulty lies here : the xtses arising from the con-
nexions of God's acts may be various; and such are the pregnancies oi h\^ works,
that a single act may answer a prodigious variety of purposes. Of the several piir-
poses we are, for the most pai't, ignorant : and from this ignorance are derived
most of our weak objections against the ways of his Providence ; whilst we fool-
ishly presume, that, like human agents, he has but one end in view.
This observation v/e shall find of material us« in Qur examination of the Fe-
OT CHRIST S PRIESTLY OFFICE. SQjL
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
mainuig- arguments adduced by the deist '^n 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 tlie divine imnvit ability.
It is either, he affirms, agreeable to the will of God to grant salvation ^)\^ repen-
tance, and then he loill 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, a^vare how far this reasoning will extend.
Let us trv' it in the case of prayer. Ail such things as are agreeable to the will
cf God must be accomplished, whether we pray or not ; and therefore our pray-
ers are useless, unless they be sujjposed to have a power of altering his wilL
And indeed, witli equal conclusiveness it might be proved tliat repentance itself
must be unnecessary. For if it be fit that our snis 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 re-
ligion, 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 re-
lie\ed by them^ they are not relieved at all. In like manner, in lievelation, in the
case of Naaman the Syrian, we find that God was willing he should be healed of
bis leprosy; but yet he was not willing that it should be done, except in one par-
ticular manner. Abana and Pharpar were as famous as any of the rivers of Isra-
el. 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 with-
out 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 c?^re 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 wh)',
agreeably to his usual proceeding, he might will it to be granted i\\ one particu-
lar m.anner 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 sJiould be confined to the deductions
of natural reason ; yet 1 have added this instance I'rom Revelation, because, strange
to say, some who assume the name of Christians, and profess not altogether to
discard the written word of Revelation, adopt the very principle which we have
just examined. For what are the doctrines of that description of Christians, in
the sister kingdom, * who glory in having brought down the high things of God
to the level of man's understanding .'* ThatChrist was aperson sent into the world
to promulgate the will of God : to communicate new lights on the subject of re-
ligious 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 ptire, as built on
juster notions of the divme nature : audits enforcement more operative, as found-
ed on a certainty of a state of retribution. And is then Cm-istianity nothing but
Eng a.'d.
Vol. II. Qq
J02 OF CHRI3T S PRIESTLY OFFICE,
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.
a new and more formal promulg-ation of the religion of nature ? Is the deaih of
Christ but an attestation of his trutli ? And are we, after »11, left to our own me-
rit 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 es-
sential in the doctrine of mediation. But gran', ing that no more was intended to
be conv-eyed, than the sufficiency of repentance ; 3^et it remains to be considered
in ivhat ivuy that repentance was likely to be brought about. Was the bare de-
claration 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 ? VViiat was there to alarm, to rouse the siniver
from the apathy of habitual tnuisgression r" What was there to make that im-
pression which the nature of God's moral government demands ? Shall we say-
that the grateful sense of divine niercy v.ould be sufBcient; and that the gene-
rous feelings of our nature, awakened b}' the supreme goodness, Avould have se-
cured our obedience ? that is, shall we say, that the love of virtue and of right
would have maintaiued man in his allegiance ? And have we not then had abim-
dant 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 liis natural strength ? And v.hat 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 consciotis-
ness 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 woi-ld,
at the coming of our Saviour ? — bein^ jtUedivUh all mirighteovsjiess, fornication^
loickeclness, covetonsness, maliciGiis?ress ,• full of envy, nmrder, debate, deceit, ma'
lignity ; ivhisperers, backbiters, haters of God, despiteful, proud, boaster.", itivevtors
of evil things, disobedient to parents, tvithout inuler standing, covenant breakers,
•zvitliout natural affection, implacable, wtmerciful — who, knotving the judgment of
God, that they ivhich commit such things are rjorthy of death, not otdy 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 M'e not then had full experiment
•of our natural powers? And shall we 3et have the madness to fly back to our
own sufficiency, and our own merits, and to turn away from that gracious support,
".vliicli is offered to us through the mediation of Christ ? No : lost as men were,
4t 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 sirfficiency : nothing
short of a strong and salutary terror could awaken thern to virtue. Without
some striking expression of God's abhorrence of sin, which nnght work power-
fully on the imagination and the heart, what could prove a sufficient counterac-
tion to the violent impulse of natural passions ? what, to the entailed deprava-
tion, which the history of man, no less than the voice of Revelation, pronoun.
€es to have infected the whole human race ? Besides, without a full and ade-
fjuate sense of guilt, the very notion of forgiveness, as it relates to us, is unin-
•felhgible. We can have no idea of forgiveness, unless conscious of something to
en. Ignorant of our forgiveness, we remain ignorant of tliat goodness
oe ior<riv
which confers it. And thus, without some proof of God's hatred for sin, we re-
main unacquainted with the greatness of his love.
The simple promidgationthen, of forgiveness on repentance, could not answer
''he purpose. Merely to know tiie condition^ could avail nothing. An inducement
OF Christ's priestly office. 303
U, It is allowed, by those v/ho 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
of sufficient force to ensure its fulfilment was essejitial. Tlie system of sufficiency
liad been fully tried, to satisfy mankind of its folly. It was now time to intro-
duce a new system, the system of hiimilitij. And for this purpose, what expe-
dient could have been deviled 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 tune evjucing-, in the most fearful mamier, 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 lan-
guage of Scripture, 1 have as yet sought no support from the authority of Scrip-
ture itself. Having hitherto had to contend with the deist, who denies all Reve-
lation ; 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 pi.rlicular 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 hmguage and meaning of Scrip-
ture, will enable us to try the subject of our discussion by the only true stan-
dard, the word of Revelation. And indeed, it were most sincerely to be v/ished,
that the doctrines of Scripture were at ail times ci)llected pm-ely from the Scrip-
ture 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,
^ogma. If God has vouchsafed a Revelation, has he not thereby imposed a duty
of submitting our understandings to its perfect wisdom ? Shall Vv'cak, short-
sighted man presume to say, " If 1 find the discoveries of Revelation correspond
to my notions of what is right and fit, I wdl 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 i"' 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 predetermiiiation of its necessary import. But tlie
xvord of revelation being thus pared down to the puny dimensions of human rea-
son, how differs the Christian from the deist ? The only difference is this : that
whilst the one denies tiiat 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 fa-
vour 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 incapticity 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 witli the Almighty, contributing nought to his gloiy, 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 under
304 OF Christ's priestly office.
to the whole woild, and more especially to those who sit un-
der the sound of the gospel, as the consequence of Christ's
death ; inasmuch as it is owing hereurto, that the da) of God's
3 = ■ " ■■ =:= ' ■■ ~ . ■• , . . , . ' ■■ '
stuDcling-, and seli-sufticieiicy of i-eusoti, are not niiule to prostrate themselves
be'r.re the awfully inyslenous truths of revelation ; if we do not bring down the
rebeliioMs spirit of our nature, to confess that the -ivisdom of man is but foolish-
ness tvith dod { we may bear the name of Christians, but we want the essence of
Chnstianity.
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 ap-
plicable to the description of Christians, whose notion of redemption \ve now
come to consider. For w^hat b<it a preconceived theory, to wluch Scripture had
been compelled to j'ltvd its obvious and genuine signification, could ever have
led to the opinion, tli.st in the death of Christ there was no expiation for sin;
thai the word sacrifice has been used by the writers of the New Testament
merely in a figurative sense ; and that tiie whole doctrine of the redemption
amounts but to this, " that God, willing to purd(;n 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, huvnig taught the ])ure doctrines of the gospel , having passed a life of
exemplary virtue; having endured many sufferings, and finally death itseli', 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 pi-oposed to man-
kind 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 iJiem on the terms of sincere repentance." Tiiat is, in other words, we'
receive salvation through a Mediator: the mediation conducted through inter-
cession : and that intercession successful in recompense of the meritorious obe-
dience of our Redeem.er.
Here, indeed, we find the notion of redemption admitted : but in setting up,
for this purpose, the doctrine o^ pure intercession, in opposiuon to tha<^ o^ atone-
ment, we shall perhaps discover, when properly examined, some small tincture
of that mode of reasoning, which, as vve have bceii, has led the modern Soclman
to contend against the idea of redemption at large ; and the deist, against thut
of revelation itself
For the ]5reseni, 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 tliose
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 havmg been evinced, we shall then see how little reason there was for re-
linquishing 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 in-
dulge at the present day, and which if persevered in, must render the word of
Gotl a nullity.
The first,*:uid most important of the objections we have now to consider, is
that which represents the doctrine of atonement, as founded on the divine im-
placability — inasmuch as it supposes, th:tt to appease the rigid justice of God,
it was requisite that punishment should be inflicted ; and that consequently the
sinner coidd not by any means have been released, had not Christ suffered in
his stead. Were this a faitliful statement of the doctrine of atonement, there
had indeed been just ground for the objection. But that this is not the fair re-
presentation of candid truth; let the objector feel, by the application of the same
mode of reasoning, to the s)stem wli.ci. iie upholds. I- it was necessary to the
forgivencBs of mun, that Christ should suffer ; aiid through the merits of his obe-
305
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, wath restraining grace, and -some instances
dience, and as the fruit of his intercession, obtain the power of granting- tliat
forgiveness ; does it not follow, that liad not Chnsl tluis suflered 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 impla-
cability equally applies. Now what is the answer ? " That although it is through
the merits and intercession of Christ tliat we are forgiven ; yet these were not
the proniring cmise, but the means, by which God originally disposed to forgive,
tliought it right to bestow his pardon." Let then the word intercession be chan-
ged for sacrifice, and see whether the answer be not cqi-ally conclusive.
The sacrifice of Christ was never deemed by any wlio did not Vv'ish to calum-
niate the doctrine of atonement, to have made God placable, but merely viewed
as the means appointed by divine wisdom, by v\'hich to bestow forgiveness. And
ag-reeably to tiiis, do we not find this sacrifice every where spoken of, as ordained
by God iiimself ? — God so loved t/'ie world, that he gave his only begotten So?}, that
rvhosoever believeth in him shonld 7iot perish, but have everlasting life — imd herein
is love, not that we loved God, but that he loved us, a7id se7it his Son to be the propi-
tiaiion for our sins — and again we are told,. that ive are redeemed with the precious
blood of Christ, as of a lamb without blemish, and without spot — wlio verily was fore-
ordained before the foundation of the world — and again, that Chi'ist is the Lamlt
slain from the foundation of the world. Since then, tiie 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 entertain-
ed towards his fallen creatures : and since by the same sort of representation,
the chai-ge 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 :.'. Being, who otiierwise would not have forgiven us ?" — To
this the answer of the Christian is, " 1 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 thro'agh 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 vouch*
safijig it is not withm my comprehension." But now let us try the doctrine of
pure intercession by this same objection. It has been asked, how can the suffer-
ings of one Being be conceived to have any connexion with the forgiveness of
anotiier. Let us likewise hiquire, how the meritorious obedience of one Being-,
can be conceived to have any connexion with the pardon of the transgressions oi"
another: or whether the prayers of a righteous Being in behalf of a wicked per-
son, can be imagined to have more weight in obtaining forgiveness for the trans-
gressoi*, than the same supplication, seconded by the offering up of life itself j to
procure tliat forgiveness ? I'he 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 \\ e know, or can know of
tlie one or of the other is, that it has been appointed as the means, by which God
has d.^tei'miued to act wit.U resn^c-t to man. So that to object to the one„^ because
S06 OF Christ's priestly office.
of external reibrmation, which (though it may not issue in tliejr
salvation) has a tendency to prevent a multitude of sins, and
a greater degree condemnation, that would otherwise ensue.
the mode of operation is unknown, is not only giving !ip the other, but tlie very
notion of" a Mediator ; and if followed on, cannot fail to lead to pure deism, and
perhaps may not stop even there.
Tiius we have seen, to what the general objections against tl)e doctrine of
atonement amtAint, The charges of divine implacability, and of inefficacious means,
we have found to bear with as little force against this, as agamst the doctrine
whirli 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 descri-
bed. A.nd first, it is asserted, that it is no where said in scripture, that God is
reo inciled to tis by Christ's death, but that we are every where said to be recon^
ciied to God. Now, in^his 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 redem.ption by the sacri-
fice of Christ is openly ai war : and consequently we see the essential difference
there is between the two doctrines at present under consideration ; and the ne-
cessity there exists for separating them by the clearest marks of distinction. But
to return to tlie objection that has been made, it very fortunately happens, that
we have the meanmg of the words in their scripture use, defined by no less an
authority thun that of ojr Saviour himself — Jfthoit. bring thy gift to the altar, and
there rememberest that thy brother hath aught against thee, leave there thy gift be-
fore the altar, and go thy rvay—fi^st be reconciled to thy brother, and then come and
offer thy gift. Now, from this plain instance, in which the person offending is ex-
pressly described, as the party to be reconciled to him who ii:Ld been offended, by
agreeing to his terms of accommodation, and tiiereby making his peace with
him ; it manifestly apj^ears, in what sense this expression is to be understood in
the language of the New Testament. The very words then produced for the pur-
pose of showir-g that there was no displeasure on ttie part of God, which it vvas
necessary by some means to avert, prove the direct contrary : anci our being re-
conciled to God, evidentl}' does not mean, our givmg up our sins, and thereby lay-
ing aside our enmity to God, (in which sense the objection supposes it to be ta-
ken) but tlie turning away his displeasure, whereby we are enabled to regain liis
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 sir^-
ner .? The displeasure of God, it is to be remembered, is not like man's displea-
sure, a resentment or passion, but a judicial disapprobation : whicli if we absti'act
from our notion of God, v.^e must cease to viev.' him as the moral g'ovei-nor of the
world. \nd it is from the want of this distinction, which is so highly necessar\- ;
and the consequent fear of degrading the Deity, by attributing to hnn what.
might appear to be the weakiiess ot passion ; that they, v» ho trust to reason Hiore
than to scripture, have been withheld from admitting a!iy ]>rinciple that implied
displeasure on the part of God. Had tliey attended but a little to the plain Ian*-
guagc of scripture, they might h:ive rectified their mistake. They v/ould. there
have found the wrath of God against the disobedient, spoken of in alaiost every
page. They would have found also a case which is exactly in point to the maiu
argument before us ; in which there is described, not only the wrath of God, but
the turning av.ay of liis displeasure by the mode of sacrifice. The ease is that
of the three friends of Job, — in which God expressly says, that his -:vrath is kin-
dled agninM the. friends of Job, because they had not spohtn of Mm 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 r.poken of as a being of infinite
tove. True ; and the whole difficuliy arise? from building on partial t-ext.^j. VVhcn
307
These may be called the remote, or secondary ends of Christ's
death, which was principally and immediately designed to re-
deem the elect, and to purchase all saving blessings for them,
men perpetually talk of God's justice, as being- necessarily modified by his good*
ness, they seem to forget that it is no less the language of scripture/and of rea-
son, that his goodness should be raodified by his justice. Our error on this sub-
ject proceeds from our own narrow views, which compel us to consider the at-
tributes of the Supreme Being, as so many distinct qualities, when we should
conceive of them as inseparably blended together ; and his -whole naUtre ^ OTie
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 difficul-
ty can arise from the scripture plirase of men being reconciled to God: since, as
we have seen, that dii-ectly 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, tliat the death of Christ
cannot be considered as a propitiatory sacrifice. Now, when we find him descri-
bed as tJie Ziamb of God -which taketh axoay the sins of the world; when we are told,
that Christ hath given himself for iis, mi offering and a sacrifice to God; and that
he needed not, like the high-priests under the knv, to offer vp sacrifice daily, first for
his onvn sins, and then for the people's ; for that this he did once, ivhen he offered np
himaef; when he is expressly asserted to be Xha propitiation for onrsivs ; and God
is said to have loved ns. and to have sent his Son to be the propitiation for our sins;
when Isaiah describes his soul as made a7i offering for ?;;; ,• when it is said that God
.spared not his oivn Son, but delivered him vp for 21s all; and that by him we have
received the atonement ; v\hen these, and many other such passages are to be
found; when every expression referring to the'death of Christ, evidently indi-
cates tlie notion of a sacrifice of atonement and propitiation; wben this sacrifice
is particularly represented, as of the nature of a sin-offering ; which was a spe-
cies of sacrifice " prescribed to be offered upon the commission of an offence, af-
ter 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 ex-
piation 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 /or, that is, on account y/mankind : and that there be-
ing circumstances of resemblance between this event and the sacrifices of the
law, terms were borrowed from the litter, 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 corres-
pond literally and exactly, to the ceremonies of the Mosaic sacrifice : 2diy. That
being in difierent places compared to different kiifds of sacrifices, to all of which
it could not possibly correspond, it cannot be considered as exactly of the na-
ture of any : and lastly, that there was no such thing as a sacrifice of propitiation
or expiation of sin under the Mosaic dispensation at ail ; 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 slen-
der objection. It might as well be said, that because Christ was not of the spe-
cies 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 sa-
crifice 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
t^atli, to the different kinds of sacrifices^ would infer that it was not of the na-
30^ or Christ's priestly OFPicg.
which shall be applied in his own time and way : Nevertheless
others, as a consequence hereof, are made partaktrs of some
blessings of common providence, so far as they are subservient
to the salvation of those, for whom he gave himself a ransom.
ture o? any, it may be replied, tiiat it will more reasonably follow, that it was of
the nature of all. Resembling' that of the Passover, inasmuch as by it vve were
delivered from an evil yet greater than that of Egv-ptian bondage ; partaking- the
nature of the sin offering, as being accepted in expiation of transgression ; and
similar to the institution of the scape-g-out, 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 sysrem ? \ud that so fir 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 or-
dained from the beginning? And besides, it is to be remarked in general, with
respect to the figurative application of the sacrificial terms to tlie death ot
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
tlie contrary eiTect upon the sacred writers ; since they must have been aware
that the constant use of such expressions, aided by the strengtji of the resem-
blance, must have laid a foundation for error, in that which constitutes the mam
doctrine of the Christian faith. Liemg addressed to a peopie whose religion was
entirely sacrificial, in wliat 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) hivd exisience under the Mosaic law : such as were
called by that name having liad an entirely different import. Now that certain
offerings under this denomination, related to things, and v/ere 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
3'elieve /persons from ceremonial iticapacities, so as to restore them to the privi-
lege 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
vnto his neighboxir in that which -was delivered to him to keep — or have found that
"which tvas lost, and lieth coucer?iing it, and sweabeth falsely, then, because /le
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 tvithout blemish out of tlie fock ; a7id
the priest shall make an atonement for him before the Lord, and it shall be for-
given HIM. And again in a case of criminal connexion with a bond-maid who
was betrothed, the offender is ordered to bririg his trespass-offering, and the priest
is to make atonement for him tvith the trespass-offering, for the sin tvhich he hath
done ; and the sin -which he hath done shall be fougiten 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 pre-
scribed, was appointed as the means whereby God might he propitiated, ox recon-
ciled 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 offei-ing in Leviticus,
where it is said of the person who brought a free-will ofliering, he shall lay his
hand upon the head of the burnt-offering, and it shall be accepted Fon 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.
OF CHRIST S PRIESTLY OFFICE. 309
o. It is allowed on both sides, and especiaiiy by all diat own
the divinity and satisfaction of Christ, that his death was suf-
ficient to redeem the whole world, had God designed that it
That expiatory saci.fice (m the stnct and proper sense of tlie word) was a
part of the Mosaic institution, liiere remains then, I trust, no sufficient reason to
deny. That it existed in hke manner among-st the Arabians, in the time of Job,
we have already seen. And that its universal prevjjence in the Heathen worlds
though corrupted and disfigured by idolatro\is 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 sucrifces not only
existed through the whole Gentile world, but had place under the law of Moses.
The argument then, v/hich 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 f:ict, they wlio deny the sacrifice of Christ to be a real and proper sa-
crifice for sin, must, if they are consistent, deny that cmj such sacrifice ever did
exist, by divine appointment. For on Vv'hat principle do tliey deny the former,
but this ? — that the sufTenngs and death of Christ, for the sins and salvation of
men, can make no change in God : cannot render him more readA to forgive,
more benevolent tlian he is in his own nature; and consequentl-y'can have no
])Ower to avert from the offender the punioiiment of his transgression. Now, on
the same principle, e^oerij sacrifice for the expiation of sin, must be impossible.
And this explains the true cause why these persons will not admit the langtiage
of the New I'estament, clear and express as it is, to signify a real and proper sa-
crifice for sin : and v.'hy tliey feel it necessai'y to explain away the equally clear
and express description of that species of sacrifice m the old. Setting out w ith a
preconceived erroneous notion of its nature, ajid one which involves a manifest
comradiction, 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 \w scripture use, they would have perceived no such contra-
diction, nor would they have found themseh'es compelled to refine away by-
strained and unnatiu'al interpretations, the clear and obvious meaning- of the sa^
cred text. They would have seen, that a sacrifice for sin, in scriptiire language,
implies solely this, " a sacrifice wisely jmd gi'aciously appointed h\ God, the mo-
ral governor of the world, to expiate the ^jiili of sin in such a manner as to avert
* the punishment of it from the offender." 'i'o ask xvhy God should have appointed
this particular mode, or in wluit way it can avert tise punishment ofsin, is to take
us back to the general point at issue with the deist, which has been already dis-
cussed. With the Christian, who admits redemption under f^?;z/ modification,
such matters cannot be subjects of inquiry.
But even to our imj^erfect apprehension, some circumstances of natural con-
nexion and fitness may be pointed out. The whole may be considered as a sensi-
ble and striking representation of a punisliment, which the sinner v/as conscious
he deserved from God's justice : and then, on the part of God, it becomes a pub-
lic declaration of his holy displeasure against sin, and of his mercifid compassion
for the sinner; and on the part of the offender, M'hen offeied by or for him, it
implies a sincere confession of guilt, and a hearty desire oi' oht-ihv.v.g pardon : and
upon the due performance of this service, the sinner is pardoned, and escapes tlie
penalty of his transgression.
This we shall fiiid 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 tlie honoui*
of God ; or in the smallest degree inconsistent v ith the dictates of natural rea-
son ^ And in this view, what is there in the death of Christ, as a siici'ifice for the
sins of mankind, that inay not in a certain degree, be embraced by our natural
notions ? For according to the explaiiation just given, is it not a declaration to
the whole world, of the gi-eatness of their sins; arid of the proportionate mercy
and compassion of God, who had ordained this method, wherel'}, iu a mianner
con^istf^nt with his attributes, his fallen creatures might be again taken into his
Vol. IL R r
510
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
favour, on their making- themselves parties in this great sacrifice : tliat is, on
their complying- with tliose conditions, which, on the received notion of sacrifice,
would render them parlies ai this; namely, an adequate conviction of guilt, a
proportionate sense of God's love, and a firm determination, with an humlilc
faitli in the suinciencv of this sacrifice, to endeavour after a life of amendmc^nt
aixl obedience ? Tluis much falls within the reach of our comprehension on this
mysterious subject. Whether in tlie expanded rav!g'e o-" God's moral govern-
ment, some otiier end may not be held in view, in the death of his only bfgotien
Son, It is not for ns to enquire ; nor does it in any degree concern us : wliat 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 ad those sacr-iic^s wiuch were offered under the law. Our blessed
Lord WAS not C'nly the Subject of the offejiiig, but the Priest who offered it.
Therefore he has beconie nf)t only a sacrifice, but an intercessor ; his mterces-
sioM being fovn kd upon this voluntary act of benevolence, by which he offered
himieJf -iiut/iojit spot to God We are not only tlien in virtue of the saoyf^cc, for-
given : b;>t in v.! ue of the intercession admitted to fiivour and grace. And thus
the scripture notion of the sacrifice of Christ, includes e\ery advantag-e, which
the adv(;cL.te.s for the pure intercession, .'^eek from their scheme of redemption.
But it also ci.ntains others, which they necessarily lose by the rejection of that
notion. It contains the great advi.uiage of impressing mankind with a due sense
of their guii'c, b^ compelling a comparison wiih Ihe immensity of the sacrifice
made to redeeni them from its effecs. It contains that, in short, which is the
soul and substance of all Christian virtue — Humility. And the fiict is plainly
this, that ;n every attempt to get rid of the scripture doctrine of atonement, we
find feelings of n desci ipt lOn opposite to this evangelic quality, more or less to pre-
vail : we find a fi)ndness for the opinion of man's own sufficiency, and an unwil-
lingness to submit v.'ith devout and inrjjlict reverence^ to the sacred word of
rev'-lation."
III the mode of iuquii-y which has been usually adopted on this subject, one
prevairmg error deserves to be noticed. The nature of sacrifice, as generally
practised and understood, antecedent to the time of Christ, has been first exami-
ned; and from that, as a ground of explanation, the notion of Christ's sacrifice
has been derived : m hei eas, in fact by this, all former sacrifices are to be inter-
preted ; and in reference to // only, can they be understood. From an error so
fundamental, it is not wonderful that the greatest perplexities sliould have arisen
concerning the nature of sacrifice in general; and that they should ultimately
fall witli cumulative confusion on the nature ot that particular sacrifice, to the
investigation of which fanciful and mistaken theories liad been assumed as
guides. Thus, whilst some have, presumptuously attributed the etxrly and uni-
versal practice of sacrifice, to an irr.ational and superstitious fear of an imag'ined
sanguinary divinit}- ; and liave been led in defiance of the express language or
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 disre-
spect, have yet a.'icrihed its origin to human invention ; and have tliereby been
compelled to account for the divine institution of the Jewish sacrifices as a mere
accommodation to pi*evailing practice; and consequently to admit, even the sa-
crifice 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^/fts, intended to sooth and appease the
Supreme Being, in like manner as tliey are found tc conciliate the favour of men:
in another, they are considered i\.s 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 Christ's priestly office, Sll
the salvation of all mankind by the death of Christ, or whether
he accepted it as a price of redemption for all, so ihat it might
be said that he redeemed some who shall not be saved by him ?
of triendslnp witli him, by repentance and confession of sins . in a third, ihey are
described as but symbolical actions, or a more expressive iang-iiKge, denotiiit^ the
gratitude of the oMerer, in such as are eucharistical ; and m tiioac that are expia-
tory, the acknowlcdg-inent of, and contrition for sm strong-ly expressed by tlie
death of the animal, representing that death which the offerer contessed to be
his own desert.
To these d liferent hypotheses, which in the order of their enumeration, claim
respectively the names of Spencer, Sykes, and Warbnrto7i, it niiiy generally be re-
plied, that the/ac/ of Abel's sacrifice seeins iiwonsistent with them uii : witli the
first, inasmuch as it must have been antecedent to those distinctions oT property,
on which alone experience of the effects of gifts upon men could have lieen found-
ed : with the second, inabmuch as it took place several ages prior to thai, period,
at whicii both the words of scripture, and the opinions of the wisest commenta-
tors have fixed the permission uf annual food to man : with the third, inasmuch
as the lanj^uage, which scripture expressly states to have been derived to our
first parents from divine instruction, cannot be supposed so defective in those
terms tliat related to the worship of (iod, as to have rentlercd it necessary for
Abel to cull in the aid of ac:;ions, to express the sentiment of gratitude or sor-
row ; and still less likely is it that he would have resorted to that species of ac-
tion, 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 fidl force, against the several theo?
ries I have mentioned, would lead to a discussion far exceeding the due limits of
a discourse from this pkxe. 1 therefore dismiss them for the present. Xor shall
1, in refutation o'i tht^ geiieral idea of the human invenxion of sacrifice, enlarge
upon the universality o^ \\\c practice; the samsiiess of the notion of its efficacy,
pervading nations and ages the most remote; and ihe unreasonbleness of suppo-
sing 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 otlier.
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 ac-
ceptance. This surrender of life has been called bv the sacred writers a sacri-
fice; and the end attained by it, expiation or atonement. With such as have beea
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'; wiiereas, that this is spoken of by
the sacred writers, as a real and proper sacrifice, to which tliose ujider 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 u'hich it is ex-
pressly said, that the law having a shado~v of good things to co7ne, can never ivith
those sacrifices 'ivhich they offered year by year continually, make the coivers there-
unto perfect ; — bnt this man, after he had offered one sacrifice for sins, for ever sat
do~on on the right hand of God. And again, when the writer of this epiiitle speaks
of the high-pnest 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 coidd not make him that did the service perfect ; bnt
Chiist being c^ime, an high priest of good thi?ig& to GQrn,&; t;?? % th^ hhod ofgont^
312 OI? CHRIST S PRIE&TLY OIFICE,
This is affirmed by man}', who maintain universal redemplioR,
which we must take leave to deny. And they farther add, as
an explication hereof, that Christ died that he might put all
<ind calves, if nt bij his own blood, he entered once into the holy place, having obtained
eternal redemption for lis ; for, he adds, if the blood of bulls and of goats sanctifieth
to the purifymg of the fesh, hoxo much more shall the blood of Christ, who through
the eternal Spirit, offered hunsef -withorU 9pot to God, purge your conscience from
dead works to sern^e the liviiig 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, whast those of the law were but famt representations,
and inadequate copies, intended fc^r its introduction.
Now, it" the sacrifices of tlxe Law appear to have been but preparations for this
one great saci-lfice, we are naturally led to consider whether the same may not
be asserted of sacrifice from the beginning : and whether we are not m' arranted
by scripture, in pronouncing the entire rite to have been ordained by God, as a
type of that one sacrifice, m wiiich all others were to have their consummation.
Tliat the institution was of divine ordinmce, may, m the first instance, be rea-
sonably inferred from the strong and sensible attestation of the divme acceptance
of sacrifice in the case of Abel, again in that of Noah, afterwards in that of Abra-
ham, and also from the systematic establishment of it by the same divine autho-
rity, in the dispensation of Moses. And whether we consider the book of Job as
the production of Moses ; or of that pious wor.^hipper <A' the true God, among
the descendants of Abraham, whose name it be<rs ; or of si>me otlier person who
lived a short time after, and composed it from the materials left by Job himself;
the repveseniation 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 abstract-
ing altogether ftom the arguments which embarrass the contrary hypothesis,
and to which I liave already alluded, might perhaps be sufficient to satisfy an in-
quii^ng and candid mind, that sacrifice must have had its origin in divine ijt-
STiTUTioN. But if in addition, this rite, as practised in the earliest ages, shall
be found connected with the sacrifice of Christ, confessedly of divine appoint-
ment ; little doubt can reasonably remain on this head. Let us then examine
more particularly the circiunstance of the first sacr-.fice offered up by Abel.
It IS clear from tjie words of scripture, that both Cain and Abel made obla-
tions to the Lord It is clear also, notwit! islanding the well known fanciful inter-
piTtation of an eminent commentator, ihut Abel's was an animal sacrifice. It is
no l<;ss clear, that Abel's was accepted, whilst that of Cain was rejecied. Now
what could have occasioned the distinction ? The acknowledgment of the Su-
preme Being and of his universid dominion, was no less strong in the oftenng of
tlie 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; tlie expression of gratitude, equally sig-iificant and
forcible in both. How tlien is the difference to be explained r If we look to the
writer to the Hebrews, he infoi'ms us, that the ground on winch Abel's oblation
was preferred to that of Cain, was, that Abel onered his m faith,- and the crite-
rion of this faith also appears to have been, in the opinion of this writer, the ani-
mal sacrifice. The words are remarkable — Bij faith Abel offered unto God a mora
excellent sacrifice than Cain, by w!dch he obinined Tvitness that he was righteoits,
God testifying of his gifts. The words here translated, a more excellent sacrifice^
are in an early versif)n rendered a much mere sacrifice, which phrase, though un-
couth 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 in-
fer i* — Without some revelation granted, some assurance held out as the object
offaith, Abti could not liave exercised this virtue: and without some peculiar
/
OP Christ's priestly opfici;. sra
men into k salvable state, or procure a possibility of salvation
for fchem ; so that many might obtain it, by a right improve-
ment of his death, who shall fail short of it ; and also that it
mode of sacrifice enjoined, he could not have exemplified his faith by an appro-
priate offerm.^. Tiie ofienng made, we have already seen, was that of an animal,
Let us consider whether this could have a connexion with any divine assurance
communicaLed at that early day.
It is obviOus tint the promise made to our first parents, conveVed an intima-
tion of some future <ieliverer, who should overcome the tempter that had drawn
mull from his innoc(-:nce, and rel^ove those evils which had been occasioned by
the full. This assurance, without which, or some odier ground of hope, it seems
difficult to conceive how the principle of rciig-ion could have had place among
men, becam;; to our first parents tiie g and object of fiuth. 'i'o perpetuate this
fundamentAl article of i-eiigious belief among the descendants of Ailam, some
striking memorial of the fail of man, and of the promised deliverance, wirald
naturtiily be appointed And if we admit that the scheme of redemption by die
death of the only begotten Sua of God, was determined from the beginning;' that
is, if we admit that when God had orda.ned the deliverance of man, he h..d or-
dained ihe means : if we admit that Christ was the Lamb slain from the founda-
tion of the world; what memorial could be devised more apposue than that of
anmal sac .fice ? — exemplifying, by the slaying of the victim, the death which
had been denounced against man's disobedience : — thus exlubitmg the awful
lesson of that death which was the wages of sm, and at the same time represent-
ing that deatli which was actually to be undergone by the Redeemer of man-
kind : — and hereby connecting in one view, the t\\ o great cardinal events in the
history of man, the fall, and the H£covERr : the death denounced against sin,
and the death appointed for that Holy One wlio w^as to lay down his life to deli-
ver man from the consequences of sin. The institution of animal sacrifice seems
then to have been peculiarly significant, as containing all the elements of reli-
gious 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 offer-
er; a confession that death which was inflicted on the victim, was the desert of
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 ap-
pointed for its accomplishment.
If this view of the matter hi. just, there is nothing improbable even in the sup-
position that that part of the signification of the rite which related to the sacri-
fice of Christ, might have been m 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, witliout 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 v>^as 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 assuran*
ces 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, thouglit 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' dis-
obedience, 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
ffrfjt place in the. Jtnmfe of tkisiflj mi display.^, in hi» proud rejection of the or •
314 OF CHRIST S PRIESTLY OFFICE.
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 glor}' of God ; which we shall en-
dinaiice of sacrifice, the same spirit, whicli, in luter cLivs, has actua.tetl iiib en-
lightened followers, in rejecting the sac.-ifice of Christ.
This view of the subject receives strength, from the terms of expostulation in
which God addresses Cam, on his expressing resentment at the rejection of his
offering", and the acceptance of Abel's. The words xn the pret^ent version are,
if thou doest ivell^ shalt thou not be accepied P^uiid if thou doest not ivell, sin lieth
at the door — which words, as they stund c ^anected in theconiext, supply no very-
satisfactory meaning, and have long served to exercise the ingenuity of commen-
tators to but little purpose. But if the word, which is here translated si^y, be
j'cndered, as we find it in a great variety of passages in the Old Testament, a six
OFFERING, the reading of the passage then becomes, if thou doest xuell, shalt thou
7iot be accepted P and if thou doest not Tvell, a sin offering litth even at the door.
The connexion is thus rendered evident. God rebukes Cam fur not conforming
to that species of sacrifice which had been offered by Abel. He refers to it as
a matter of kno\yn injunction ; and hereby points out the ground of distinction
in his treatment of liim, and his brother: and thus, in direct terms, enforces the
observance of animal saciince.
As thai part of my general ])osition, which pronounces saci-ifice to have beer*
of divine institution, receives bupport from liie passisge just recited ; so to tliat
part of it whicn maintains tliat ihis rite bore an aspect to the sacrifice of Christ,
additional evidence may be derived fi-om the language of the writer to the He-
brews, inasmuch as he places tlie blood of Abel's sacrifice m dii-ect comparison
with the blood of Christ, which he style?' pr^-enunentiy the blood of sprinkling :
and represents both as speaking good (hi.-gs, m d-^ercut degiees. What tutn is
the result of the foregoing reflections ? — L lie sacrifice of Abel was an animal sa-
crifice. 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 sacri-
fice, appears to have been the legitmiate, and consequently the instituted, ex-
pression. Tne institution of animal sacrifice then, wus coe%'al with the fall, ixnd
had a -reference to the sacrifice of our redei"iiption. But as it had also an imme-
diate and most apposite application to that important event in iiie 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 signifi-
cation. And thus, upon the whole, sacrificiv appears to iiavc betrn ordained as a
standing memorial of the death introduced by sin, and of that death ~vhich ivas to be
suffered by the Redeemer.
We accordingly find this institution of animal sacrifice continue until the giv-
ing of the law. No other offering than that of an amniai being recorded in scrip-
ture 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-offenngs presented by Job, he be-
ing 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 tlie pro-
mulgation of the law, we find the connexion between animal sacrifice and atone-
ment, or reconciliation with God, clearly and distinctly announced. It is here
declared that sacrifices for sin should, on conforming to certain i>rescri!ied modes
of oblation, be accepted as the means of deliverance tVoni the penal consequences
of transgression. And with respect to the /jec»/ir/r 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 %ipon tite altar, to make atonement for the soul: in reference to which
w ord-s, the sacred writer formally pronounces, that without shedding of blood there
ii no remission. Now in what conceivable light can we view this Institution, but
m relation to that great sacrifice which wc/s to make atonement for sins : to that
b^ood of sprinkling, which was to speak better things than that of Abel, or tha*
OF CIIRIST^S PRIESTLY OFFICE. 315
deavour 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 prov-d,
of the la sv. Tht laiv itseiri^ said to iiave hud respect solely unto him. To what
else can the principal insiitution of the law refer? — an institution too, which un-
less so referred appeal's utterly ur<i-neaning\ The offering- up an aninnal cannot be
imagmtd to have iiad an} mtnns.c efficacy in procuring- pardon for the trans-
gression of the offerer. The blood of bulls and of goats could have possessed
no virtue, whereby to cleanse him fiom his off-nces. Still less intellig-ible is the
application of the blood of the v.ctim to the parlt\ jng- of the parts of the tabernacle,
and the apparatus of the ceremonial Vv'orship. 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 puri-
fying from pollution. In short, admit the sacrifice of Christ to be lield 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
ef the ceremonial worship, becomes trifling and inconsistent.
Granting then the case of tlie Mosaic sacrifice and that of Abel's to be the
same ; neither of them in itself eflficacious ; both instituted by God; and both in-
stituted in )-eference to that true and eflScient sacrifice, which was one day to be
offered : tiie rite, as practised before the time of Christ, may justly be considered
as a SACRAMrxTAt memokial, shounng forth the Lord's death until he came; and
when accompanied with a due faitli .n the promises made to the early believers,
may reasonable be judged to have been equally acceptable with th^it sacramental
memorial, v.lnch has been enjoined l)y our Lord hiin«*elf to his followers, for the
ftJiovjing fortli his death until his comijig again And it deserves to be noticed that
this very analogy seenr^ to be inUmated Ijv our Lord, in the language used by
him at the institution of that solemn Christian i-ite. For in speaking of his own
bloody he calls it, in direct reference to the blood wherewith Moses estabhshed
and sanctified the first covenant, the blood of the new covefiaiit, which xcas shed for
the reinission 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 liistory of scripture sacrifice becomes con-
sistent throughout. The sacrifice of Abel, and the patriarchal sacrifices down to
the giving of the law, record and exemplify those momentous events in the his-
tory of man, — the death incurred by sin, and that inflicted on our Redeemer.
"Wlien length of time, and mistaken notions of religion leading to idolatry and
every perversion of the religious principle, had so fiir clouded and obscured this
expressive act, of primeval worship, that it had ceased to be considered by the
nations of the world in that re/e?^e72ce in which its true value consisted : when
the mere rite remained, without any remembrance of the promises, and conse-
quently unaccompanied by that faith in their fulfilment, which was to render it
an acceptable service : when the nations, deifjing 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 ti-ue worship
was effaced from the minds of men : and when joined to the absurdity of the sa-
crificial rites, their cruelty, devoting to the malignity of innumerable sanguhiary
gods endless multitudes of human victims, deniand'ed 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, particidarly enjoined. The principal part of the Jewish
service, \r^ accordingly find to consist of sacrifice ; to which the virtue of expia-
tion and atonement is expressly annexed : and in the manner of it, the particulars
appear so minutely set forth, that when tlie object of the whole law should be
brought to light, no doubt could remain as to its intended application. The
..'ewish- sacrifices tlicrefore seem to have been designed, as those from the begm-
316 OP Christ's priestly offise*
I. From those distinguishing characters that accompany sal-
vation, which are given to those for whom he died.
1. They are called his sheep^ in John x. 11. / cim the good
ning had been, to prefig-ure that one, \vhlch was to make Htonement for ail man-
kind. And as in this all were to receive their consummation, so -with this.tliey all
conclude : and the institution closes with tlie completion of its object. But, as.
the gross perversions, which had pervaded the Gaitile -.vorld, had reached like-
wise to the chosen people; and as the temptations to idolatry, which suriouncled
them on all sides, were so powerful as perpetually to endanger their adherence
to the God of their fathers, we find the ceremonial service adajited to their car-
nal habits. And since the law itself, with its acconipc.nviug 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 allegia.nce to the true
God in opposition to the Gentile idolatries, than a pure and spiritual obedience
in moral and rel'.g-imis 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 (^-peruted to the
cleansing- from external impurities, and to the rendering persons or things fit to
approach God in the exercises of the cereniouial worship; whilst at the s;.me
time they were designed to prefigure the sacrifice of Christ, which was purely
spiritual, and possessed the ti-anscendant virtue of atoning for all moral pollu-
tion, 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 neces-
sarv that our attention should be directed, in the examinatio:i of the present sub-
ject ; as upon the apparent difspropurtion m the objects and effects of sacrifice in
the Mosaic and Chrjstian schemes, the principal objections against their inten-
ded correspondence have been founded.
The sacrifices of the law tlier. being preparatoiy to that of Christ; the law it-
self being but a schoolmaster to bnng us to Christ ,• tiie sacred writers in the J\'t?w
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 gos-
pel. In examining, then, the meaning of such terms, when they occur in the
.Vety Testament, we are clearly directed to the explanation that is circumstan-
tially given of them in the Old. Thus, when we find the virtue of atonement at-
tributed 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 stri-
kingly significant, that they deserve a particular detail. On the day appointed
for'tliis 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 heatl of the scape-goat, and confessing over him all the iniquities of the peo-
ple, to put them upon the head of the goat, and to send the animal, thus bearing
the sins of the people, away into the v.^ilderness : in this manner expressing by an
action, v/hich cannot be misunderstood, that the atonement, which it is directly
affirmed was to be effected by the sacrifice of the sin-offering, consisted in re-
moving from the people their iniquities by this symbolical translation to the ani-
mal. For it is to be remarked, that the ceremony of the scape-goat is not a dis-
tinct one : it is a continuation of the process, and is evidently the concluding part
find symbolical consummation of the sin-offering. So tliat the transfer of the ini-
quities of the people upon the head of the scape-goat, and the bearing them
o? Christ's PRiESTLt office. 3157
^hepherd^ the good Shepherd giveth his life for the sheep. This
metaphor must certainly impl}-, 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 knoiv my sheep^ and am known of them ^ that
is, with a knowledge of affection, as the word knowledge is of-
ten 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 If e^ and theu
away to the wilclerjiess, manifestly imply that tiie atonement effected by the sa-
crifice of the siti-nffei-ing-, consisted in the transfer and consequent removal of
those iniquities. What then are we taught to infer ftom this ceremony ? — That
as the atonement under the law, or expiation of the legal transgressions, was re-
presented as a translation of tiiose transgressions, in the act of sacrifice in which
the animal was slain, and the people thereby cleansed from their legal impuri-
ties, and released from the penalties which lia'd been incurred ; so the great atone-
ment for the sins of mankind was to be effected by the sacrifice of Christ, under-
going 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 tlie sins of
men had been actually transferred to him, as those of the congregation had been
symbolically transferred to the sin-offering of tlie people.
That this is the true meaning of the atonement eilected by Christ's sacriiice,
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
witiiout 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 vicario7i3 appears in the Mosaic sacrifices. With
what justice this assertion has been made, may be judged from the instance of
the sin-offering tliat has been adduced. I'he transfer to the animal of the iniqui*
ties of tlie people, (which must necessarily mean the trawsfer of their penal ef-
fects, 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 be-
ing the removal of the punishment of those iniquities from the oflerers, and the
ablution of all legal offensiveness in the sight of God :™thus much of the natuix;
of vicarious, the language of the Old I'estament justifies ns 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 a.s its express meaning, directly determines
that which we must attribute to the great atonement of which the Mosaic cere-
mony was but a type : always remembering cai-efuUy to distinguish between the
figure and the substance ; duly adjusting their relative value and extent; esti-
mailn*- the efficacy of the one as real, intrinsic, ond 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 Chris*
tlan atonement has been explained in this, representation of it, several objec-
tions, in addition to those already noticed, have been advanced. These, however,
cannot now be examined in this place. The m<ost important have been discus-
sed ; and as for such as remain, 1 trust that to a candid mind, the general view
of the subject which has been given, will prove sufficient for their lefutation,"
Dja. Maqjej;,
Vol. II.. S s
J18 or CIIKIST S PRIESTLY OrFICE.
S7iall never perish; neither shall any phick 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 accord-
ingly are distinguished from the world, or that part thereof,
wnich is left in unbelief and impenitency : Thus Christ says,
concerning those who rejected his Person and gospel, in ver.
26. I'e 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 ?nan than this, that a 7nan lay doivn his life for his
friends, and they are farther described, in the following words,
as expressing their love to him, by doing whatsoever he com-
mandeth them; and, he calls them friends, so they are distin-
guished from servants, or slaves, who, though they may be
made partakers of common favours, yet he imparts not his se-
cre;ts 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
knoxvn 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 seve-
ral 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, concern-
ing his friends, is particularly directed to his disciples, with
whom at that time he conversed and these he considers as per-
sons 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 w4iat Christ says to them, whom he calls his friends, is appli-
cable to all believers, appears from their being described as abid-
ing 271. him^^nd bringing forth much fruit, under the powerful in-
ftuence of his grace, xvithoutuuhom theij can do nothing; and, when
he speaks, in ver. 19, 26. of the ivorld''s hating them, because they
are 7iot of the world, and of the Comforter^ s beiiig 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 disci-
•ples, to \\ horn he more immediately directed his discourse.
And as for the other part of the objection, namely, that these
had made a right improvemeut of Christ's redemption : the
OF Christ's priestly office. 319
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 charac-
ter of the greater part of mankind, therefore Christ did not die
for the whole world: and it is very evident, from this charac-
ter 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 rvere scattered
abroad, v>'ho should be gathered together in one, as the conse^
quence 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 hea-
ven, and the other part of them on arth, in their way to it ; and he
speaks such things concerning them, in the foregoing and fol-
lowing 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
8upposed that he died for the whole world ; and elsewhere the
apostle speaking, in Heb. ii. 10. concerning the Captain of cur
salvation's being made perfect through sufferings considers this
£is a means iov bringing many sons to glorij, which is a pecu-
]iar 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 Caiphas, who re-
lates this matter; and. therefore, though it be contained in scrip-
ture, it does not prove the truth of the doctrine, which is pre-
tended 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 occasionlly have
some prophetic intimation concerning future events, as Ba-
laam 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, w^hatever 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 wfeat is here predicted was
320
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.
Ansxv. It is evident, that when it is said that Christ should
die for that 7iation^ 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 tem-
per, and disposition of his children, wherever the place of their
i-esidence be.
4. They for whom Christ died are called his churchy where-
of 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 y in ver. 25. Now the church is distinguished from
the world, as it is gathered out of it; and the word churchy in
this place, is taken in a very different sense, from that in v/hich
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 arc-
apparently in the way of salvation, as making a visible profes-
sion of the Christian religion : But it is taken for that church,
which is elsewhere called the spouse of Christy 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 xvith the washing of xvater by the xvord^ in ver. 26.
And, as to what concerns their future state, they are such as
shall he presented to himself a glorious churchy not having spot
or wrinkle, or any such thing, in ver. 27. Now, since it vv^as
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. ancl
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 r deem-
ed, 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 distin-
guishing blessings which Christ, by his death, designed to pur-
chase for those who are the objects thereof.
II. That Christ did not die equally, and alike for all man-
kind, appears from his death's being an instance of the highest
love, and they, who are concerned herein, are in. a peculiar
2>^aRner, obliged to bless him for it a^ such. Thus the apostla
-o2t
joins both these together, when he says in Gal. ii. 20. He lov-
ed 7nt\ and gave himself for me ; and elsewhere it is said, in
Rev. i. 5. He loved vs^ and washed us from our sins in his own
blood; and herein it is said, that God coramendeth his love to-
wards zis, 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 ofGod^ called to be saints^ in chap. i. 7. They
are also described as such, who zvere justified by Chrisfs bloody
and xvho 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, \\ho joyed iii God through our Lord Je-
sus Christy and by him had received the ato?ieme?it^ 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 dis-
tinguished from the world. And our Saviour speaks of this, as
far exceeding all thnt love, which is in the breasts of men, to
one another, in John xv. 13. Greater love hath ?io ?nan than
fhis, that a man should lay down his life for his friends. There-
fore 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 avow-
ed 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 mantmd, 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 i^^^t
is sung to him, in Rev. v. 9. contains in it a celebrating of his
glory, as having redeemed them to God by his bloody out of eve-
ry kindred^ and tongue^ and people^ and nation^ who were ad-
mitted into his immediate presence, as the objects of his distin-
guishing 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, de-
spise, 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, receiv-
a discharge from the hand of justice, then God will not exatx
the debt twice, so as to bring them under the condemning sen-
tence of the law, whom Christ, b}- his death, has dehvered
from it : this is certainly a privilege that dots 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 con*
eluded, 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
aver, or propriety in them, for whom he died, which v/ould 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 CTod for
them, w^hich he has done hereby) so, as the result hereof, he
acquired a right to them, as Mediator, by redemption ; pursu-
ant 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 gloiy, 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 ineffectUcil to ansv»a^r 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 tliereof; and all those graces, which are wrought
by the Spirit in believers, are the necessary result and conse-
quence thereof. This will appear, if we consider, that when
Christ speaks of his Spirtt^ as sent to convince ofsin^ righteous-
ness^ and judgment y and to guide his people into all truth he
says, He shall glorify me ^ for he shall receive of mine,, and shall
sheiv it unto you^ John xvi. 14. the meaning of which is, that
he should apply v/hat 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 sanctifi cation, 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 xvere under the law,, their receiving the
adoption of sons ^ Gal. iv. 5. and all the privileges cpntained i^
01' CHRIST S PllIESTLi' OiFlCK. LJ2o
Jt, 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 evi-
dence, that God zvUl'reith him freely give them all things^ Rom-»
viii. 32. Now this cannot, with the least shadow of reason, be
applied to the whole v/orld ; 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 parta-
kers of here, as well as complete salvation, which is the con-
summation thereof hereafter, are the purchase of Christ's death.
And herein we principally oppose those who defend the doc-
trine 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, namel}', all mankind, must necessarily re-
pent and believe. Thus a late writer * 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 posses-
iiio?iy 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 per-
fection in heaven, and its being rvithout spot or wrinkle or any
such things and xvithoiit blemish^ that is, when its sanctihcation
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 be.*
lievers are made meet to be partakers of the inheritance of the
saints in light, which is the beginning of this ^.-alvation, is the-
purchase of Christ's blood. Accordingly God is said to h^ve
blessed us with aU spiritual blessings i7i heavenly places^ (or, as
it m«y be better rendered, in what coiicerns heavenly things J
m C'hrist^ Eph. i. 3. that is, for the sake of Christ's death,
* Se'c JTHtbfffi disconrsf, &;c. pasre 1 10—11?.
324
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
ijou it is given in behalf of Christ to believe^ as well as to ex-
ercise 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 arid a Saviour^ to give re-
pentance^ as well 2iS forgiveness of sins y 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 y 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
7juorldy 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 xvord^ John xvii. 9, 20. This far-
ther appears from a believer's freedom from condemnation be-
ing 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
sinsy 1 John ii. 1, 2.
And this may be farther argued froin the nature of Christ's
intercession, which (as v/ill be considered in its proper place *)
is his presenting himself, in the merit of his death, in the be-
half of those for whom he suffered ; as also from his being al-
ways heard in that which he pleads for, John xi. 42. which ar-
gues that they shall be saved, otherwise it could not be sup-
posed 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 ene-
mies, as it was foretold concerning him, by the prophet, wh»
saith, He made intercession for the ira?isgresso,rSy Isa. liii. 12..
and this was accomplished at his crucifixion, when he saith,
Father, forgive fhe?ny 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 Vv'ere saved.; theiefore if
■■■■• Ser Qnr^r, 7,r.
325
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 answ^er to this objec:ion, suppose, that there
is a foundation for a distinction between thos^ 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 inter 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 sig-nifies the formidabieness of
the death he was to undergo, and that his human nature could
not but dread such a degree of suffering : this thev suppose to
be different from his Mediatorial intercession for his people, in
which he represents the merit of his death, as what would ef-
fectually procure the blessings purchased thereby ; in this lat-
ter 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 \yo\j\(\ forgive them^ I would rather
chuse to take another method in answering it ; namely, that
when Christ prays that God wovXd 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 w^as principally intended by this intercession,
as it was for them that he shed his blood; and accordingly I
apprehend, that this desire that God w^ould forgive ihem^ im-
plies the same thing as Moses's request, in the behalf of Israel^
did, when he saith, Pardon^ I beseech thee^ the ijiiquity of thi^
people^ as thou hast forgiven this people from Egypt^ until nouK
Numb. xiv. 19. where to pardon intends nothing else but God's
not punishing them as their sin deserved, in an immediate, and
exemplaiy way and manner.
VII. The doctrine of universal redemption hath soraG-ai»**-
Vol.. IK T t
326 OF Christ's priestly omcEv
surd consequences attending it, not consistent with the divine
periectioPiS ; as,
1. It A\ ouid give occasion for Christ to be called the Saviour
of those who shall not be eventually saved by him, the Redeem-
er 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 i therefore wt 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 conse-
quently he died to take away the guilt of final impenitency in
those who shall perish ; and therefore they have, by virtue here-
of, 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 sal-
vation, or that they should live : but it is certain he did not in-
tend the salvation of all men ; for then his design must be frus-
trated 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 glor}^ in proportion to the infinite value
thereof, and Christ, our great Mediator, was, as the prophet
saith, to have a portion zuith the grcat^ and to divide the spoil
with the strongs as the consequence of his pouring out his soul
unto deaths Isa. liii. 12. it follows from thence, that if all are
not saved, for whom Christ died, then the Father and the Son
Avould lose that glory which they designed to attain hereby, as
the work would be left incomplete ; and a great part of man-
kind cannot take occasion from Christ's redeeming them, to
adore and magnify that grace, wliich is displayed therein, since
it is not eventually conducive to their salvation.
Having endeavoured to prove the doctrine of particular re-
demption ; we shall now consider the arguments generally
brought by those who defend the contrary scheme, who sup-
pose, that God designed, as the consequence of Christ's deaths
PRIESTLY OFFICE. 527
to save all mankind, upon condition of their repenting and be-
lieving, according to the tenor of the gospei-covenant, which is
substituted in the room of that which v/as 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 sai-
vable state by Christ's death ; so that Christ rendered salvation
possible ; whereas faith, repentance, and sincere obedience, ren-
der 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 comply-
ing 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 pur-
suant thereunto, will work those graces in them ; whereas
others, who had not these giaces purchased for them, shall
perish, though Christ has redeemed them. These suppose, that
redemption is both universal and particular, in different re-
spects ; univer&al, in that all who sit under the sound of the*
gospel, have a conditional grant of grace contained therein,
Avhereby they are put into a salvable state, or possibility of at-
taining salvation; and particular, wiih 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 Cal-
vinistic 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 ar-
guments brought in defence of the uther ; 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 Pela-
gian way, amounts to this, viz* that Christ died not to purchase
salvation absolutely for any, but to make way for God's enter-
ing into a new or gospel covenant with men, in which salva-
tion 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
32^
is their yielding sincere obedience to the law of nature, in pro*
portion to their light.
They farther aad, that this gospel-covenant must be condi-
tional, otherv/ise it could not be called a covenant, ^s 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, inas-
much as there can be no grace, or favour, in promising a bless-
ing upon impossible conditions ; neither could this gospel-cove-
nant 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 fail, or bring man, in any sense, into a salvable state. So
that, according to this representation of the doctrine of parti-
cular redemption, there are not only many absurd consequen-
ces attending it, which detract from the glory of the gospel, but
it is contrary to the holiness, v;isdom, 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, ^s 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 diiference betv/een the covenant of redemption, and the co-
venant of grace, be only circumstantial, as has been before ob-
served,* then the death of Christ is included among the con-
ditions 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 op-
pose, 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 esta-
blish 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,f and also considered in what
respects those ideas, contained in a conditional covenant be-
tween man and man, are to be excluded, when we speak of a
♦ See Page 178, 179, ante. f See Page 169, 170, ante^
GI- CHRIST'S PRIESTLY OFFICE. 320
covenant between God and ma'n ; * and having also, in main-
taining the doctrine of election, endeavoured to defend the ab-
soluteness oi God's will, and shewed in what sense we are to
understand those scriptures that are laid down in a conditional
form, f 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 im-
plies God to be, in many respects, like ourselves, and suppo-
ses that it is in our power to frustrate, and render the death of
Christ, which was the highest display of divine grace, ineffec-
tual, 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 there-
of 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
v/ouid not be so were it impossible for those, who are con-
cerned therein, to attain the blessings promised to the heirs of
salvation ; yet we cannot allow that it must necessarily be con-
ditional, 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 obsers^e, that when God is
said to require faith, and all other graces in this covenant-dis-
pensation, 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 promi-
sed 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 be no discouragement to any one to at-
tend 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.
* Se9 Page 190, rt«fe. f See Vol. I Poge 477, 480.
33©
(3.) As to what is farther alleged, concerning the covenant
of grace, as designed to repair the ruins of the fail, or Gocl'a
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 sal-
vation to all mankind ; and it is not the design of the gospel to
discover this to the world, but that the exceeding riches of di-
vine 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,* or the great foun-
dation of our hope, and possibility of escaping everlasting de-
struction ; 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 escapmg ruin,
without dependance on the divine assistance ; which is the me-
thod that they take to attain salvation, who thus defend the
doctrine of universal redemption.
(4.) As foi 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 scrip-
ture represents them as having the earnest^ or frst fruits there-
of, and speaks of Christ in them^ as the hope of glorij^ 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 conse-
quence 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 consequen-
ces, which are supposed to attend it. It is very common, hi 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
iinpossible to the greatest part of mankind, and their state irre-
♦ Tabula post naufrar^ium..
or CHRIST S PRIESTLY OFFICE. 331
trievable by any means that can be used, and so has a tendency
to lead thtm to despair. But to this it may be replied,
1*^, That it must be owned, that they, for whom Christ did
not die, cannot be saved ; and theretorc, 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, con-
cealed 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 pri-
vilege ; and that they themselves are included in that number :
the latter of which we have no warrant to say, concerning our-
selves, 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 commit-
ted 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 ano-
ther head; but there seems to be sufficient ground to deter-
mine, either that this cannot be certainly known, since the ex-
traordinary 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 v/ith a desire of receiving spiritual advantage thereby.
2^/z/, If Christ's not dying for the whole world be a means
to lead men to despair, as salvation is hereby rendered impos-
sible, 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 ju-
dicial 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 gene-
rally 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
4t 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 da)- of grace, and the hope of
the gospel, which accompanies it. And here let it be considered.
^32 «F Christ's priestly oitYcij.
(1.) That we hereby intend such a dispensation in which
sinners are called to repent and believe, and so obtain salv^ation^
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 obser-
vation 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 de-
gree 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 sup-
position 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 proclama-
tion 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,
Ist^ That God has given us no warrant to enter into his se-
cret 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
thev 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 seasan^ Luke xii. 42. and therefore they are, con-
sistently with what is contained in scripture, to tell them, that
333
salvation is purchased for a part of mankind, and they know
not but that they may be of that number, which will be an evi-
dence to them that they are so.
2^/i7, When Christ is said to be offered to sinners, in the
preaching of the gospel, that, which is intended thereb}-, is his
being set forth therein as a most desirable object, altogether
lovely, worthy to be er^braccd, and submitted to ; and not only
so, but that he will certainly save ail whom he effectually calls,
inasmuch as he has purchased salvation for them.
Zdlij^ It includes in it an informing sinners, that it is their in-
dispensible duty and interest to believe in Christ, and in order
thereto, that they are commanded and encouraged to wait on
him for that grace, v/hich can enable them thereunto : and, as
a farther encouragement, to let them know that there is a cer-
tain 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 par-
ticular redemption."^
Object, Though this be such a method of preaching the gos-
pel, 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, ex-
postulates 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^ 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 mav reap the benefits purchased thereby.
Ansrv. Whatever be the sense of these expostulatory expres«
sions, 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, Tw'n 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 standi and I will da all
* See this insisted on, and farther explained, in ansroer to an objection to the same
purpose, against the doctrine of particular election, in Vol. Ipoge 598, 509.
Voi . II. U a •
S34 Of Christ's phiesTly orncE.^
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 redemp-
tion; which, that it may appear, let it be considered, that it is
a very common thing, in scripture, lur God to condescend to
use human modes of speaking, and those, in particular, by which
various passions are set forth j 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 obsti-
nately set on their own ruin, which we can by no means pre-
vent ; 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 con-
tained in them, is by no means to be applied to God : it can-
not 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 con-
cerns 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 goody
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 landy 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 livcy
that they might dwell in the land^ xvhich the Lord srvare to their
fathers to give them; and elsewhere, v>^ hen God says, by the
prophet Jeremiah, I set before you the zvay 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 ene-
mies' 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 inti-
mate no more than this ; ^* d, that our fathers have sinned, and
OF CHP.IS I S PRIESTLY OFFICE. 33$
triereby deserved that tlie 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 for-
saking 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 xuicked ivill tiini
from all his sins xvhich he hath conunitted, he shall surely live^
he shall not die, ver. 21. If this be the sense of these and such-
iike texts, then it was not wholly out of their own power thus
to turn to God, how much soever that special grace, which ac-
companies salvation, be out of our power. It is one thing to
say, that man cannot Vv^ork a principle of grace in himself, or
to do that by his own povrer, 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 enormiiies, as an ex-
pedient to prevent def='.olating judgments. But if it will not be
allowed that this is the sense of all those scriptures, that pro-
mise or threaten life or death, which I do not pretend peremp-
torily 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 sup"
posing 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.=* 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 tq
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 v/hich 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 in-
dispensible duty. Therefore, if v/e take this, and such-like
scriptures, in either of these two senses, they are far from giv-
ing countenance to the doctrine of universal redemption.
3, There is another absurd consequence charged upon the
dpctrme of special redemption, namely, that it is inconsistetjt
* Pasdones tribnuntur I)eo fjnoud efecfjim.
336 OF Christ's priestly office.
with our being exhorted and encouraged to repent and believe,
for the remission of sins ^ or to the saving of the soul, as scrip-
ture gives all men a warrant to do, Acts ii. 38. and since all
are commanded to exercise these graces, and to expect salva-
tion, as connected therewith, the doctrine of particular redemp-
tion, as a late writer insinuates, puts us under a necessity of
believing a lie. And he farther adds, that if the condition^ an-
nexed 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 kind-
ness, in making the promise, and intending no such tiling.^
Thus that author represents the doctrine of particular redemp-
tion, as containing the most blasphemous consequences that,
words can exj)ress : he must therefore have been very sure that
his argument v\'as 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 vve 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 ail 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 gxace, we are encouraged to wait on God in his ordi-
nances, 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 proper!)^ saving, as intended by the scripture,
which speaks of believing to the saving of the soul, which con-
sists 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 command-
ing all that sit under the sound of the gospel to believe in
Christ ,* and his giving them ground to expect salvation, before
* See Whitbifs Discourse, page 14:5, 14:6,
OF CHRIST S PRIESTLY OI-FICE. 53/
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 ex-
pect salvation, upon the bare declaration that they are so.
Accordingly the command and encouragement is to be consi ^
dered in this order ; first, as it respects our obligation to be-
lieve ; and then, as it respects our hope of salvation ; and nei-
ther 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 v/hat 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 fLiith
and repentance, as conditions connected with salvation, or as
evincing our right to claim an interest in Christ, and that sal-
vation, which is purchased by him, (in which sense, as was be-
fore observed, we do not oppose their being called conditions
thereof, by those who are tenacious of that mode of speaking ;*
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 concludt, that
all men shall not be saved, and consequently that ail 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 found-
ed ; 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 m ill 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 fiot 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 ad-
vance 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 doe's not tend to advance the
divine perfections, to suppose that God designed to save any
* 'See Fagel96y 197, ante.
3S8 jov Christ's priestly oil icr,
that shall perish, for that would be to argue, as has been before
considered, that the purpose of God, with respect to the salva-
tion of many, is frustrated. But, since the stress of the argu-
ment is laid on the display of the glory of divine grace ; that
does not so much consist in the extent of the favour, with re-
spect 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 criti-
cism, respecting the sense of a word, it may be farther replied
to it, that if th# 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 Vv ell 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 dis-
played, had he not only saved all mankind, but fallen angels.
Shall the goodness of God be pretended to be reflected on, be-
cause he does not extend it to all that might have been the ob-
jects thereof, had he pleased ? Has he not a right to do what
lie will with his own ? And may not his favour be communica-
ted 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, M^hat
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 man-
kind, which he might have done ; for he might have given re-
pentance and remission of sins to all, as well as sent his Son
to die for all ; therefore, upon this head of argument, univer-
sal redemption cannot be defended, without asserting univer-
sal salvation. Thus concerning those absurdities which are pre^
tended 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 ;*' though others will own, that Uieri;
* See JVhftby^s DiscoiLrse, ^c.pa^e J 13.
339
are some scriptures that assert particular redemption, but that
these are but few ; and therefore the doctrine of universal re-
demption 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 w^hat sense «//, all meJi^ the worlds all
the worlds 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, vv'ithout much difficulty, apply the same limita-
tions to the like manner of speaking, which we find in those
scriptures which are brought for the proof of universal redemp-
tion. Here we are to enquire into the meaning of those words
that are used, which seem to denote the universality of the sub-
ject spoken of, when nothing less is intended thereby, in va-
rious instances, which have no immediate reference to the doc-
trine 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 Egyp-
tiana'' cattle d'led^ save tliose 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 fields and brake every tree of the f eld ; yet we
read, in chap. x. 5. of the locusts eating the residue of that-
which escaped^ and remained unto thernfrom the hail.
Again, we read, in Exod. xxxii. 3. that all the people brake
of the golden ear-rings xvhich 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 dozvn to eat and drink, and rose up to
play^ 1 Cor. x. 7. And some conclude, that those of the tribe
of Levi, \sho gathered themselves inito Moscs^ and j^iaed with
340
him in executing the vengeance of God on the idolaters, arc
said to bt oji 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 marCs slaying his son, and his bro-
ther ; and, in Dcut. xxxiii. 9. it is said, on this occasion, that
they did not knoiv 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 deso-
late, that all the beasts of the nations shall lodge in the upper
lintels of it ; by which he intends that those beasts, that gene-
rally lodge in the wilderness, or in places remote from cities^
such as the cormorant and bittern, &c. should take up their re-
sidence in those places, which were formerly inhabited by the
Ninevites ,* therefore all the beasts cannot be supposed to sig-
nify all that were in all parts of the world.
Again, the prophet Isaiah, in chap. ii. 2. when speaking of
the multitude which should corne to the mountain of the horde'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 moun-
tain of the Lord; and the prophet Micah, referring to the same
thing, says, in chap. iv. 2. that inany 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, adhe-
red to the true religion.
Again, it is said, in 1 Chron. xlv. 17. that \h^ 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 roimd about Jordan, xuent 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 con-
tempt 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. Te shall be hated of all men for my ?iame^s sake,
it is certain, that those that embraced Christianity are to be ex-
cluded out of their number who hated them. Again, when it
is said, in Acts ii. 5. that there were dwelling at Jerusalem^
341
Ijews of emery 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 ^ 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 un-
to 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 indi-
vidual, but a part of mankind.
(2.) Let us now consider the sense in which we are to un*
derstand the xvorld^ or all the world; from whence it will ap-
pear, 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 pi\rt of the world
was the Jewish nation ? and how small a part of the Jewish na-
tion 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
Aiigttstus^ 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 spoke?! of
throughout the whole worlds he only means those other churches
that were planted in several parts of the world. And, in ActJ?
xi. 28. it is said, that Agabus signified^ by the Spirit^ that there
should be a great dearth^ throughout all the world ; b)^ which
nothing is meant but all adjacent countries, which is to be ta-
ken in the same sense, as when it is said, in Gen. xli. 5L that
all countries came into Egypt to buy corn, because the famine
7vas so SGre in all lands^ that is, in the parts adjacent to Egypt j
thus we have sufficient ground to conclude, that all men^ the
world, and cdl the worlds is often taken for a small part of man-
kind.
jBut, that we may be a little more particular in considerhirr
the various limitations these words are subject to in scripture^
as well as in our common modes of speaking, let it be observed,
1^^, That sometimes nothing is intended by all men, but all
sorts of men, without distinction of sex, nation, estate, quality^
* Vid Eras, in he.
Vol. IL X x
342 OF CHRIST'S PRIESTLY OFFICE*
and condition, of men in the world : thus the aposde 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
m^w ol all ranks and characters': To the Jexvs^ I became a Jew;
to them that rvere under the kav^ as under the la-w ; to them that
were xvriliout the lazi\ as xvrthGut law ; to the xveak^ I became
-weak : I became ail things to all ?nen^ that by any means I might
gain some.
2dly^ Sometimes the word All, or the -worlds is taken for the
Gentiles, in opposition to the Jews : thus the apostle saith, in
Rom. xi. 12. Noxv if the fall of them^ viz. the Jews, be the
riches of the xvorld^ that is, of the Gentiles, as he explains it in
the foilowing words ; And the diminishing of them the riches of
the Gentiles^ hoxv much more their fulness f and in ver. 32. he
saitn, God hath concluded all in unbelief that he might have mer-
cy upon alL*
Sdly^ The xvorld 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 xvondered after the beast and they xuor-
shippedthe 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 xvritten in the book of life; and in 1 John
V. 19. it is said. We knoxv that xoe are of God, and the whole
world lieth in wickedness^ or, as some render it,f in the xvicked
one, as being subject to Satan ; but the church is exempted from
that charge, notwithstanding the universality of this expression.
A'thly, Sometimes the word Ail 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 serva?its to
be obedient unto their oxvn 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.
Stilly, 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 jnean 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
OF Christ's priestly office. 34j
is agreeable to the scripture-mode of speaking ; as when it i§.
said, in Prov. xxiii. 21. Droivsiness shall clothe a man^ or every
man, with rags ; or sloth reduces all to poverty ; not all man-
kind, but all who are addicted to this vice.
Moreover, it is said, in Psal. cxlv. 14. The Lord upholdsth
all thatfally and raiseth up all those that be hoived dozvn ; 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 par-
takers 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 re-
demption, 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 pur-
pose, 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 xuhole ivorld. 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 taith, 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 propi-
tiation 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 con-
sidered to be the meaning of the word world in many scrip-
tures ; 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 sofis, who are to be brought to glorri ; and, in order there-
344 OF Christ's priestly office*
unto, Christy the Captain of their salvation^ was made perfect
through sufferings^ which is an explication of his being crowned
xvith glory and honour^ for the suj^ering of death y and it plainly
proves, that it was for these only that he tasted death, and that
by evert) man, for whom he tasted it, is meant every one of his
t?ons, or of those who are described, in ver. 11. as sanctified^
and xohorn he is nst ashamed to call brethren ; and they are fur-
ther styled, in ver. 13. The children whom God hath given him ;
so that this sense of the words being so agreeable to tl^ con-
text, which asserts the doctrine of particular redemption, it can-
not 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.
o* 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 in-
dividual of mankind shall be made partaker of this blessing,
>vhich is also obvious, from what is said in the verse imme-
diately 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 w^as the first-fruits thereof.
I am sensible that the reason of the application of this scrip-
ture" 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 there-
of; since the apostle is speaking of a privilege that should be
conferred in the end of time, and not of that which we enjoy un-
<]er 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 righteous/iess of one, the free gift came upon all
men unto justif cation of Ife, For the understanding of which
scripture, let it be considered, that the blessing, which is said to
f'xtend to all, is no less than jusiification of life, and not merely
f+ possibility of attaining salvation ; and, in the foi-egoing verse,
OPCHKIST S PRIESTLt OfPIC^. a4v>
tliey, who are interested in this privilege, are said to receive
abundance of g-race^ and of the gift f righteousiiess^ and to
reign in life bij Jesns Christ* Now ctrtainiy 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 tinto justification of life ^ he explains, when he says, Jlany
shall be made righteous ; therefore this free gift^ zvhich came
upon all men unto justification^ intends nothing else, but that a
select number, who are said to be many, cr the whole multi-
tude 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 of-
fence of one, to wit, Adam, upon all men, unto condemnation,
and that righteousness, which came upon all men, unto justifi-
cation ; 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 justifica-
tion ; for the apostle's design is not to compare the number of
those who shall be justified, with that of those who wer« con-
demned 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 righteous-
ness 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 re-
demption, in 2 Cor. v. 14, 15. The love of Christ constraineth
us ; because xve thus judge, that if one died for all, then were
all dead ; by which it is supposed, that the apostle is here pro-
ving 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 con-
nexion of this text v/ith 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 ivith their
house ^ which is from heaven; and as having the first fruits of
the Spirit, and says that the apostles were made manifest ia
their consciences, that is, they had something in their own con-
sciences that evinced the success of their ministry to them,
346
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. 1 3. Whether we be beside our-
selves^ or whether we be sober., that is, whether we have a great-
er 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, con-
straineth us hereunto; because we thus judge, that if one,
namely, Christ, died for ail, 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 belie vevs 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 obli-
ged to live not to themselves but to Christ. This seems merer
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 writmgs; 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 Christy ver. 8. and elsewhere he
says, Tou 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 worldy chap. ii. 20. that is, if you have communion with
Christ, in his death, you are obliged not to observe the cere-
monial 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 havirig 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 be-
cause Christ died for them all^ therefore they were^ or they are
all dead; * And, being thus dead, they are obliged, as he ob-
serves 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 pi*oved, from
* It may be observed, that as in the acriptnres before mentioned, the same -word
ATT^ttyov is used in the sa>rte tense, namely, the second aorist, 7vhich our trandators
think Jit to render in the present tense ; and therefore it may as -well be rendered
here in the present tense, and so the meanivj is, You all for tvhom Christ died we
dead.
OF Christ's priestly oifice. 347
John iii. 16. God so loved the world^ that he gave his only be-
gotten Son^ that -whosoever believeth in him should not perish^
but have everlasting life : But, if we understand the worlds as
taken lor the Gcniiks, 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 de-
signed 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, butthe 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 ano-
ther scripture, in John i. 29. Behold the La?nb of God which
taketh axvay the sin of the worlds that is, of all those whose sins
are expiated hereby, througiiout the whole world.
7. The doctrine of universal redemption is farther maintain-
ed, from our Saviour's words, in John vi. 33. The bread of
God is he that cometh dozvn from heaven^ and giveth life unto
the world ; which is explained in ver. 51. I am the living bread^
'luhich came downjrom heaven; if any man eat of this breads he
shall live for ever ; and the bread that I zvill give^ is rny fleshy
xvhich I will give for the life of the world: But it does not ap-
pear, that Christ hereby intends that his death was a price of
redemption paid for all mankind; for he speaks of the applica-
tion of redemption, which is expressed by his giving life, and
not barely of his procuring a possibility of its being attained;
^nd they, to whom he gives this privilege, are described as ap-
plying it to themselves, by faith, which is doubtless, the mean-
ing 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 ap-
ply 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 yuan is come to save that xvhich
is lost^ that is, as they suppose, all that were lost ; and conse-
quently, 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*,
which we render, that which was lost^ whereby they understand
every one that was lost; whereas it only denotes, that salvation
• Tp dTre^juhi?'
348
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, m
effectually calling, and thereby saving lost sinners. This is il-
lustrated by the parable of the lost sheepy (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 Saviours using the same mode of
speaking, with this addition, that he caine to seek^ as well as to
save^ Luke xix. 9, 10. them, upon the occasion of his convert-
ing 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, / zvill seek that rvhich was lost, and bring- again that
ivhich was driven away., and will hind up that which was bro-
ken, and will strengthen that which was sick, Ezek. xxxiv. 16.
Moreover, the parable of the lost sheep, which Christ recover-
«"d, appears bv its connexion with the foregoing verses, to have
a particular respecx 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 re-
cover them.
9. Universal redemption is farther argued, from the univer-
sality of divine grace; and accordingly that text is often re-
ferred to, in Tit. ii. 11. The grace of God that bringeth salva-
tion, 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 sal-
vation ; and its appearing to all men, signifies being preached
to the Gentiles : or suppose, by the grace of God, we under-
stand 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 on-
ly that the publication thereof is more general than it had for-
merly been. And when the apostle, in ver. 14. speaks more
particularly concerning redemption, he alters his mode of ex-
pression, and considers it, with its just limitation, with respect
to the objects thereof, viz. that he gave himself for lis, that he
might redeem, us from, all iniquity, and purify unto himself a pe-f
(luliar people, zealous of good works. We shall add but on^
349
«
tiCripture more, which is brought in defence of universal re-
demption, viz*
10. That in which the apostle speaks of God, in 1 Tim. iv. 10.
as the Saviour of ail men, especially of those that believe; where-
in universal redemption is not asserted in the same sense in
which they maintain it, viz, that God hath brought all men in-
to 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 mer*
ties are over all his -works, Psal. cxlv. 9. but he is more espe-
daily 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- salva-
tion, Isa. xlv. 17.
There are several other scriptures brought to prove univer-
sal redemption, as when it is said, that God xuill have all 7nen
to be saved, and come to the knowledge of the truth, 1 Tim. ii.
4. and. The Lord is not -willing that any shoidd perish, but that
all should come to repentance, 2 Pet. iii. 9. which have been be*
fore considered * ; 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 oisoniQ false teachers, zuho deny the Lord that
bought them, 2 Pet. ii. 1. and another, Destroy not him with
thy meat, for zuhom Christ died, Rom. xiv. 15. and that in which
the aposde speaks of a person who counted the biood of the cove-
nant 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 f, in which the doc-
trine of the saints' perseverance is defended, (a)
* See Page 501. Vol. I. f See Quest. LXXIX.
(a) " That the atonement is infinitely full or sufficient for all mankind, is evident
from the infinite dignity and excellence of tlie Saviour, and from the nature of the
atonement. The Saviour, as has been alreatly observed, Mas in his divine nature
Cod 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 Sa-
viour 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 ex-
pressly declares, that he is the Saviour, not of those who believe only, but of all
men in distinction from tliese. Therefore his atonement must have had respect
to all the human race. Accordingly Christ is called " 'J'he Lamb of God which
tuktth away the sin of the world ; and thr^ Saviour of the world." The apostle
John, addressing christians, says, ** lie is the propitiation for our sins, and not for
Vol. IL Yv
S5C) OF CHRIST S PRIESTLY OmCE.
Thus couceniliig the first branch of Christ's Priestly office^
consisting in his oiTering hiviisdf a sacrifice, without spot, to
Ciod, and the persons lor whom this was done. We should
imi's ouI\-j but also for the sins of the wlvole world." Here :i\so Jesus Christ is
declartrcl to be the propitiatii>n for tl;^ sins of tlie whole world, in distinction
tVoni tho^e of believers. These, and other similar passages teach ii\ the clearest
mrinncr, tliat Christ lias made an atonerxK-nt tor all maukindj or fur the whole
worki It seems harldly possible for words tfy express this, sentiment more clear-
}y than it is expi'essed in these jiassages ; an^ some of them will not admit of anj'-
other sense, without a very forced, unnatural construction.
Sliould it be said, that such expressions as all meniy ike xuorld^ Sec. must some-
times be understood in a lh>\ited or restricted sense ; it may be answered, that
it is an established, invariable ndc, that all phrases, or passages of scripture are
to be understood in their most plain, eas}-, and literal in\port, unless the connex-
i'ln, the general analogy of faith,, or some other necessary considerations require
3 dii^reat sense. But in the present case it does not appear, that any of tjiese
considerations require, that tl>ese passagx's should be understood in any other
than; their plain, ni-.tm-al iTieaning. — ^
That the atoneiwent is sufficient for all mankind, is evident fi*om the considc-
vution, that the calls,, invitations .ind offers of the gospel are addressed to all,
without exception, in tlic most extensive ianguag'e. It is said, " [..ook unto me,
and be ye s;ivctl, all the ends of tiie earth. l\'h?wo«ver will, let him take tlie wa-
ter of life freely. Ho, every one that tl>irsteth,,comc } e to the v.uteis, and he that
hath no money: come ye, buy and eat, yea, come, buy wine and milk without mo-
ney, and without price. Co, and preach the gospel to every creature." The
preachers of tlie gospel are directed to tell their hearers, that all things ai*e rea-
dv — tii,at all may come, who will, and ai'e to invite and urge all, to come to the
g-ospcl feast and freely partake of the blessings of salvai ion. But ho\\- could the
offer of salvation be consistently thus made to all wltiiout any limitation ; if the
atonement was sufEcient but for a part or tor the elect only ? On this supposition
it could not. with truth and propriety be said to all, that all things arc ready,
plentiful lA'ovislons are made for all, and whosoever will, may come. Wcjj'C a
feast, sufPicleut but for fifty provided: could we consistently send invitations to
n thousand, and tell them that a plaitiful feast was prepared, and that all things
were ready for their eutertaimnent, if they would but come .■' Would not such an
invitation appear like a deception? If so, then the offer and invitation of the gos-
pel could not have been made to all witliout discrimination, as they are ; if there
^vas no atonement, but for a part .As tlierctbre the invitations of the gospel are thus
addressed taall, it is a proof that Christ has madaan atonement for all mankind.
Again, the scripture represents, that there is no diihculty in the way of the
salvation ot'the impenitent, but what arises from their own opposition of heart or
will. Thus the Lord Jesus says to the wnbetieving Je\\s, " Ye will not come im-
.to me, that ye may have life. O Jerusalem, Jerusalem, how often would 1 have
gathered thy cl;ildren— and ye would not." In the parable of the marriage sup-
;per, it is represented, that there was no diflSculty in the ^'ay to prevent those
who were invited, from partaking of the feast, but their own unwillingness to
>ome. But if there was no atonement made but tor those only who are saved; then
there wovdd l^e an insiu-mountable difficulty in the way of the salvation of all
others, aside from the one arising from their own opposition of heart. As there-
fore the scripture teaehe.s, that there is no diffictrlty in the way of the salvation
«-.f an.y under the gospel, but wh;it ari-ses fr»m their own unwillingness, or wick-
id opposition of heart, it is munjfest, that there is an atonement for all.
The word of Cod teaches, that it is tlie duty of all, who are acqnairtted with the
jrospel, to believe in the Lord Je.s\is, and trust in him as their Redeemer, and
tliaX thev are verv criminal tin* neglectiiag to do this. It is therefore declared- in
' Vhc sacivd scriptures, that it is the command of Cod, *♦ that w:e should believe
uathc numeofhtB B-on Jesus Christ, and that tJiose» who believe not, are coii-
©^ CHRIST S KTStGLY 05=-FlC.r.» S^ 1
now proceed to consider the second branch thereof, consisting
in his making continual intercession for them, for whom he r^i-
fered up himself : But, this being particularly insisted on in a
following answer *, we shall pass it over at present^ and pro-^
ceed to consider the execution of his Kingly o/iice.
Quest. XLV. Hozu doth Christ execute the office of a Kh\^ ?
Answer. Christ executeth the office of a King, in calling oat
of the world a people to himself, and giving them officers,
laws, and censures, by which he visibly governs them, in be-
stowing saving grace upon his elect, rewarding their obedi-
ence, and correcting them for their sins, prcvserving and stjp-
porting them under all their temptations «nd siiiferlngs, fe-
^straining 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 knpw not God,
and obey not the gosptU
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 menj and more particularly
it denotes his having doniinvon over subjects, and therefort^ -it
Ib a relative term ; and the exercise of this dominion is confin-
ed within certain limits : But, as it is applied to God, it denotes
universal dominion, as the Psalmist saNs, God is King of all
the earthy Psal. xlvii. 7. in this respect therefore, it is proper-
ly a divine perfection. That which we are led to consider, in
this answer, is how Christ is more especiall}' styled a King, as
* See Quest. LV.
demned already, because they Inive not believed on tlie name of the only begotten
Son of Ciod."
It is munitest from the vavifl'i^s n^asons which kave been sii^g-ested^ that the
atonement of Jesus Christ is iV!finit^?Jy full, or sufficient for the salvation of all
mankind, if they VAOuld but cordialJy receive it, and that the wu«tofsuchan
atonement, is not tke reasoii, why all are not saved.
It will no more follow, that all will l>c saved, because theatonemetit is suffi-
cient for all, than it would, that all wovdd eat of tl>e marnag«e supper in the pa-"
rable, because it was sufficient for all, aiul all were invited. This parable was
designed to represent the gospel and its invitations.— As thot;e, wiio neglected
fhe invitation, never tasted of the supper, althimg-h the provisions were plentiful
for all ; so the scrijHUres teach, that niany will not comply with the terms arKt
invitations of the gospel, and partake of its blessing^-, although the atonement is
abundantly sufficient for all. For the S^iviour declares, that "many are called, but
few are chosen, and strait is tlie gate and narrow is the \yay which leadeth unto
life, and icw there be that find it.^* " • •• • ■ • €os>kcticut Eva>(j. Mag.
Siich interpretation oi' Scripture does not require the admission that the ntonetr«at was ah-
^ohitely indefinite. Christ, might know his _shee|)and die for them, and yet. by the bSnicCttv**
fcanter jiurjjose i^rocure Xtvms &r ctliors Wlvich -1m; 'kMt\f they would u^o;t.
352 OF CHRIST 8 KINGLY OiilGE.
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 i>eed of a Mediator ; the latter is, what we
are more especially to consider, namely, his Mediatorial king-
dom, which the Psalmist intends, when he represents the Fa-
ther, as saying, T^et 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;
^he 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 goverr^ed by him. These are ei-
ther his people or his enemies ; the former of these are, indeed,
ty 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 for-
ced 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 w%iys. Which leads us to
consider,
II. The manner in which Christ exercises his Kingly gov-
ernment ; and that.
Firsts With respect to his people. This government is ex-
ternal and visible, or internal and spiritual ; in the latter of
which he exerts divine power, and brings them into a state of
graice and salvation. The Church is eminently the seat of his
government, which will be farther observed under a following
answer *^ ; 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, b}^ 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
• ^.ee quest. LXII, LXIII
J553
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, whatevi r be
the consequence thereof: Other lords^ says the church, have
domimon over them^ Isa. xxvi. 13. they serve divers lusts and
pleasures^ Tit. iii. 3. -walk according- to the course of this worlds
according to the prince of the poxver of the air^ the spirit that
710W 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 ad-
vantage, which will accrue to them thereby, whereby their con-
dition may be rendered better than what they, at present, ap-
prehend it to be ; and this extorts from them a degree of com-
pliance with the gdspel-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 zvent not^ Matt. xxi. 30. Sometimes they
promise that they will submit hereafter, if they may but be in-
dulged 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 follow-
ing him till his father was dead, and all this with a design to
gain time, or to ward off present convictions, his domestic af-
fairs 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 per-
suaded 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 sin-
C54
ners into subjection to him ; some of which are principally oh-
jectionable, and, though not in themselves sufficient, yet neces-
sary to answer this end. Accordingly,
(1.) He gives tiiem 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^ ije sfmll all likc^
-wise perish^ Luke xiii. 3. or, as it is said elsewhere. Who hath
hardened himself against hbuy and hath prospered ? Job ix. 4.
and that the consequence thereof will be, that those his enemien
that would not that he should reign oiier 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 ap-
plied 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 perfec-
tion.
(2.) Christ holds forth his golden sceptre, and makes a pro-
clamation to sinners to return and submit to him, and, at the
sanle 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 saj's. Him that cometh to me^
Iivill in no wise cast out^ John vi. 37. and, how vile soever they
have been, their unworthiuess shall not be a bar to hinder his
acceptance of them.
(3.) He also shews thenl their obligation to obey and sub-
mit to him, as their rightful Lord and Sovereign, who claims
divine worship from them, Psal. xlv. 11. and what unanswer-
able engagements they are laid under hereunto, from all that
he did and suffered in life and death, whereby he not only ex-
pressed the highest lo^ e, but purchased to himself a peculiar
people, who must own him as their King, if they e::pect 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 at-
tend 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
salvcition, 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,
%)ut 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
c-ondition, or the relation tliey stand in to him, as subjects. He
OF CHRIST S KINGLY OFFICE. 35^^
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 ail the blessings he hath purchased, assures them that
he v/ill admit them to the most delightful a«d intimate com-
munion vvith himself here ; that he zvill keep them from fallings
and, in the tud, prese7it them faultless before the presence of his
glory with exceeding joy^ Jnde, ver. 14. and as for their past
tollies, ingratitude, and rebellion against him, he tells them,
that these shall be passed over, and not laid io their charge,
Rom. viii. oo. for their confusion and condemnation, how ex-
pedient soever it may be for him to bring them to their remem-
brance, 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 lav^s that all his subjects are obli-
ged to obey, and accordingly^ that he will not give forth any
dispensation or allowance to sin, which is a retuniing 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^ hut followers oftliem^ who^ through faith and pa-
tience^ inherit the promises^ Heb. vi. 12. and not only so, but
fer'uent 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 es-
pousing his cause, they give ground to conclude that the indul-
.ging their irregular passions is what they principally design.
' As for the obedience he demands of them, it must be univer-
sal, with their whole heart, and to the utmost of their power ;
.and therefore if the duty enjoined be difficult, they must not
sa)', as some of his followers did, This is a hard sayings zvho
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 \\\\\ so he tells them they
must submit to his providential will, and therein glorify his
sovereignty, and reckon every thing good that he does, inas-
much as it proceeds from a wise and gracious hand, and is ren-
dered 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'
fitith, and works in them all those graces that he requires of
them. And, when they have thus engaged in his service, and
356
their faces are turned heaven-ward, he obliges them never to
think of returning to their former state and company, or sub-
ject themselves to the t3Tanny 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 souly
Heb, X. 39. Thus concerning their present obligations and fu-
ture 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, com-
pared 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 onty
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 con-
taining a tacit denial of their allegiance to him.
Thus concerning the methods which Christ useth in an ob-
jective 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 eifectual to answer
this end in any, till he is pleas4'd to incline and enable thenu
35T
by his pcvrer, to submit to him ; he must first conquer them
before the}' 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 Mhich
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 hu-
mility and reverence, being sensible of their own vileness and
ingratitude, and, at the same time, are greatly affected with his
clemency and grace, who, notv/ithstanding their unw^orthiness,
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 ser-
vants, when his army was entirely ruined, and he no longer
able to make resistance against Ahab, present themselves be-
fore him Avith sackcloth on their loins, and ropes on their heads,
in token of the greatest humility, together with an implicit ac-
knowledgment of v/hat they had deserved; and without the
usual method of entering into treaties of peace, the only mes-
sage they were to deliver was, Thy servant Bcnhadad saith, I
pray thee let me live, 1 Kings xx. 32. Thus the humble re-
turning sinner implores forgiveness, and a right to his life, as
an act of grace, at the hand of Christ, who has been represen-
ted 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, wiiich diey express to his per-
son, and his service, as ^vell as those rewards that attend it, be-
ing 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 be-
longs 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
Vol. 11. Zz
iiSH OF Christ's kinglV OFFici>
they desire to be his, to all intents and purposes, his entirely,
and for ever.
(4.) Since there are many difiicult duties incumbent on
Christ's subjects, and many blessings which they hope to ^re-
ceive, they express their entire dependance on him for grace,
to enable them to behave themselves agreeably to the obliga-
tions they are under, that they may not turn aside from him,
or deal treacherously witli him, as being unsteadfast in his cove-
nant : they also rely on his faithfulness for the accomplishment
pf all the promises, which afford matter of relief and encourage-
ment 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 v^ith 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 scab-
bard, as one that will not leave off fighting till he has- gained
a complete victory ; ?,nd this resolution is increased by that ha-
tred which he entertains against sin, and is exercised in propor-
tion 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— 'l/. 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 ob-
ligation, to endeavour tq 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
rJready 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 here-
unto, 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, thei/ made them two-fold more the children of hell than
359
themselves^ Matt, xxiii. 15. but makes it his business to conr
vince those he converses with, that they are subject to the
greatest tyranny of those who intend nothing but their ruin ;
that they sei^ve them who have no right to their service, and, that
the only v/ay to obtain liberty, is to enter into Christ's service,
and then they ^viil h^free indeed^ John viii. 36. Moreover, he
endeavours to remove those prejudices, and answer all objec-
tions which Satan usually brings, or furnishes his subjects with,
against Christ and his government. If they say, v/ith 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 expres-
sions to set forth his glory, and he joins with them in that com-
prehensive 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^ 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 mu-
tual : 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 ad\ antages 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 xvalkcth about
seeking whom he may devour^ 1 Pet. v. 8. Sometimes he gives
disturbance to Christ's subjects, b}^ 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 un-
easy 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 inter-
est 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 oiily consequence thereof will be the
aggravating their condemnation. If the providences of God be
dark and afflictive, hfe 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
ckansed my heart in vain^ and ha'oe washed my hands in tnn§
■36b OF Christ's kingly office.
cencifj Psal. Ixxiii. 13. and, when God is pleased, at any time,
for wise ends, to deny them his comforting presence, the ene-
my is ready, on this occasion, to persuade them, as the Psalm-
ist represents some speaking to the like purpose, that there is
no help for them in God^ Psai. iii. 2.
These methods are often used, by the enemies of Christ's
kingdom, to weaken the hands of his subjects, whereby the ex-
ercise of their graces is often interrupted, and they are hurried
into many sins, through the violence of temptation ; neverthe-
less 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 preser-
ved 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 disco-
vers itself; and, if the advantage gained against them be occa-
sioned by their going in the way of temptation, or not being on
their guard, or using those means that might prevent their be-
ing overcome thereby, this is over-ruled by Christ, to the hum-
bling and making them more watchful for the future ; or if
God has left them to themselv^es, 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 de-
pendent on him for the future, as w^ell 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 dis-
entangle 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
rarest k ?iot only against Jlesh and bloody but against principali-
ties^ against powers^ against the rulers of the darkness of this
ivorld^ and against spiritual ivickedness in high places^ Eph. vi.
12. and elsewhere we read of 'he flesh lusting against the Spi-
rit^ and tlie Spirit against the fleshy Gal. v. 1 7. But this will
be considered under a following answer, in which we shall be
led to speak of the imperfection of sanctification in believers.
36.1
together with the reasons thereof;^ 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 supptrses 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 profita-
ble 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 esta-
blishing 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 af-
fords matter of dailv humiliation before God, it is farther ad-
ded,
(2.) That Christ corrects them for their sins. This is in-
serted among the advantages of his government, though it is
certain, that afflictions, absolutely considered, are not to be de-
sired ; 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 govern-
ment, 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
^ S'?- Quest. LXXTJU
362
apostle says, My brethren^ count it all joy when ye fall into di^
vers temptations^ knoxoing this^ that the trial of your faith xvork-
er/' Hjaticnce, James i. 2, 3. and elsewhere the apostle Paul,
Si.,.nikmg of the persecutions which he met with from the Jews,
Citils them temptations^ Acts xx. 19. But, besides these, there
are other temptations v/hich 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,
£very man is tempted^ zuhen he is draivn azvay of his ozvn lusty
and enticed^ James i. 14. and elsewhere. They that tvill 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^ xvhich drown men in de-
struciion 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 emi-
nency, 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 support-
ed 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 co?n-
mon to man ; but God is faithful, who zvill not suffer you to be
tempted above xvhat ye are able, but zvill, zvith the temptation
also, make a way to escape, that ye m.ay 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 zvork together for
good, Rom. viii. 28. and herein his wisdom, as well as his good-
ness, 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 cur Saviour to Peter, though spoken with ano-
ther view. What I do, thou knozuest not nozv, but thou shall
know hereafter, John xiii. 7. This will eminently appear, when
they shall see how every step v/hich Christ has taken in the
management of his government, has had a subserviency to pro-
mote their spiritual advantage hereafter. Thus we have con-
sidered how Christ executes his Kingly ofRce, more especially
towards his people, who are his faithful subjects.
Secoyidhj, 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 vo-
luntary subjection to him, nor do they desire to own his autho-
rity, or yield obedience to his laws; but they are, notwith-
standing, to be reckoned the subjects of his government : which
13 exercised,
363
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 doubt-
ing the success thereof, he tells them plainly, that theif imagine
a vain things and that he that sitteth in the heavens shall laugh ;
the Lord shall have them in derision^ Psai. ii. 1, 4. and the rea-
son 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 hmits
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 remain-
der of -wrath shalt thou restrain^ Psal. Ixxvi. 10.
2. Christ has exercised his Kingly government in gaining a
victoiT over his enemies; this he did, when he spoiled princi-
palities and powers^ and made a shezu of them openly, triumph-
ing over them in his cross* This, indeed, was done by him,
v/hen he was in the lowest depths of his sufferings, and, in a
more eminent degree, exercised his Priestly office ; vet, 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, throiigh deaths to have destroyed him
that had the power of d.'cith^ that is, the devil, Heb. ii. 14. here-
by he purchased those restraints which the powers of darkness
v/ere 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 con-
sequence thereof, they were afterwards persuaded to with-
draw 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 govern-
ment. 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 en-
tangled 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,
vv' hereby 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 ven-
geance laid up in store, and more vials of wrath, which shall
be poured forth on Satan, and all the powers of darkness, which
564 OF Christ's kingly opi-iCE.
they are not without some terrible apprehensions of, from the
knowledge they have of God as a just judge; upon which ac-
count they are said to believe and tremble, James ii. 19. and
as for all his other enemies, he will break tliem with a rod of
iron ; he will dash them in pieces like a potter^- vessel^ Psal. ii.
9. or bring them forth, and siay them before him. Lube xix.
27. Thus concerning the manner how Christ's kingly govern-
ment hath been exercised, both towards his people and his ene-
mies ; 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 sea-
sons, in which he has executed his kingly office, or shall con-
tinue 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-dispen-
sation : they were subdued and defended by his divine power,
that was then exerted, as well as discharged from condemna-
tion, 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 ; * now we
must consider him as exercising his kingly office. The majes-
tic 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
Astinct from, and excelling all others in glory, and the subser-
viency of it to their salvation, was a farther evidence that he
was their king. This he evinced, at one time, by his appear-
ance to Joshua, as the captain of the Lord's hosts ; and at ano-
ther time it was represented in an emblematical v/ay, when he
was seen by the prophet Isaiuh, 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 ; concern^
ing whom it is said. Thy throne^ 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 govern-
ment, but as denoting what he was at that time ; concerning
whom it was said. Is not the Lord in Zion P Is not her King in
her ? Jer. viii. 19. And when God declares that he had ad-
* ^e Page 257.
KINGLY OFTICE. (^(^5
vanced him to this mediatorial dignity, and set him on his hohj
hill of Zion^ the km^s and judges of the earth are exhorted to
serve hhn withfear^ and, in token ot their willingness to be his
subjects, to kiss the Son., lest he be angry ^ and they perish from
the ivay., when his wrath is kindled but a little., Psal. li. 6, 10, 12.
2. After his incarnation, when he first came into the world,
he was publickly owned, bv the wise men (who came from the
East) as one that xvas born iGng 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 coun-
try 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 minis-
try, he gave them frequent intimations hereof, when describing
the nature of his kingdom, as spiri^tual, 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, v/hen he should see the heavens opened^ and the an-
gels of God ascending and descending upon him., John i. 49 — 51*
And, in the close of his life, when he entered into Jerusa-
lem, 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 w^hat was foretold by the prophet Ze-
chariah, when he says. Rejoice greatly., daughter of Zion;
shout., 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 w^as 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 cf 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 wit-
nessed 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 al-
luding to the custom of kings in their solemn triumphs over
Vol. IL 3 A
566 oi' Christ's kingly office.
their enemies, (who throw medals amongst the people to per-
petuate 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 chen gi'^i'/ig 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 re-
sult of it as well as in the honours that are paid him by the in-
habitants 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 aljove 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 king-
doms and, because this dispensation began upon his ascension
into heaven, it is sometimes called, in the Nev/ 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 esta-
blished, which is sometimes called his visible kingdom ; then
it was that the laws and ordinances, by which it was to be go-
verned, were made known to it, together with the peculiar pri-
vileges that were then bestowed upon it, as the effects of
Christ's royal bounty : then the Spirit was sent, and, by hi^
assistance, the gospel was preached to all nations, saving grace
plentifully bestowed on multitudes, who were enabled to sub-
ject 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 sliall take occasion to consider vrhat is advanced,
by several, concerning Christ's reigning a thousand yeais on
earth, which, they suppose, will intervene between the present
administration of the affairs of his kingdom, and the saints
reigning w4th him in heaven for ever. This opinion has not
only the countenance of many ancient writers, who have de-
fended it, but it seems to be founded on several scriptures ; so
that we shall be led, in considering this subject, rather to en-
quire into the true sense of those scriptures, that speak of
Christ's reigning on earth, than to deny that he will, in any
Fcnse, reign therein, in a way circumstantially different from
tliat in which he now administers the affairs of his kingdom.
And here we shall consider what is advanced, by some, con-
cerning this matter, who assert many things relating thereunto,
OF CHRIST S KINGLY OFFICE. 367*'
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
•^ense of those scriptures that are brought in defence of Christ's
personal reign.
The opinions of those that treat on this subject, are so dif-
ferent, 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 prooceed 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 in-
cludes 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 ivith the Lord as a thousand years^ arid 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 fore-
going; 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 ac-
quitted by him, are said to reign with him ; and, in order here-
unto, that they shall be raised from the dead, which they sup-
pose 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 agreenble 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, be-
cause in the same scripture in which we have an account of
568. OF Christ's kingly ofriCE.
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 w^ent np on the breadth of the earthy
and compassed the camp of the saints about ^ and the beloved city ;
and ^11 tliis is to be done between the end of the thousand years
reign and the general judgment, when the dcad^ small and great ^
shall be raised^ the books opened^ and all judged out of those
things that are zvritten therein^ according to their works ; there-
fore this opinion concerning the thousand years' reign, inclu-
ding in it the time in w^hich 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. 3ix, 12.
(2.) The more common opinion, which is defended by seve-
ral ancient and modern Chiliasts, pr 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 bis human nature, and dwell and reign
among the inhabitants thereof, in such a w'ay, 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,
\st^ That there are several things which shall go immediate-
ly before it, as tending to usher in the glory of that kingdom,
to wit, the conversion of the Jew^s, wdiich is to be effected at
once. And, in order hereunto, some conclude that the dispen-
sation of miracles shall be revived; which they argue from
hence, in that all the remarkable changes that have formerly
been made in the afiiiirs 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 hea-
thc-nism, shall have their accomplishment in an eminent degree;
and this shall also proceed from, and be attended v/ith a greater
degree of the effusion of the Spirit, and the consequence here-
of 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
found about it, shall be the principal seat of this kingdom, to
36C^
which these new converts shall repair ; so thai, as there the glo-
rious 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, w-hich shall far exceed that which was built by Solomon,
in glory ; and that the New Jerusakm 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 proba-
ble opinion ; yet others have concluded, that it shall be before
it and that the new earthy 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,* 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
inaster 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 ar-
rived 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 Jirst
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.
* ¥1(1 Burnet. Tdlur. Theor. Lib. iv.
OJTQ PF Christ's kingly office.
^dly^ There arc others, who suppose that the general confla-
gration shall not he till the end of the tliousand }'ears reign ;
nevertheless they conclude, that the dead shall be raised, and
jnore particularly those who are designed to reign with Christ.
And, with respect to this, tiie sentiments of persons are some-
what diiFerent, inasmuch as some suppose that none sliall be
raised, at this time, but those who have suffered martyrdom
for Christ's sake ; and that this is the meaning of that expres-
sion, I sazu the souls of them that were beheaded for the wit-
ness 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 persecu-
tions and reproaches in life, and were ready to suffer martyr-
dom, had they been called to it, these are not excluded ; and
thei-efore that all the saints shall be raised from the dead, as
the apostle says, The dead in Christ shall rise frsty 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
nse, not to be received immediately into heaven, but shall be
first openly acknowledged, and acquitted by Christ, the Judge
of ail, and then reign with him on earth, throughout the whole
period of time.
Stilly ^ 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, v/as to to shexi; 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.
Sthhj^ There are some who entertain very carnal notions of
the samts reigning vvith Christ, inconsistent with perfect holi-
ness ,* and speak of pleasures, which they shall then enjoy, that
are more agreeable to P^Iahomet's paradise, than the life o£
saints, admitted to such privileges, which they suppose them
to be partakers of. And some praceed 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 w^ere, slaves
to them ; all which are inconsistent with the spirituality of
Christ's kingdom. Such extremes as these, many, vvho, have
defended Christ's personal reign on earth, have unwarily run
into ; among whom there are sgme ancient writers, who havf*
QF cubist's kingly OFFICE. 37X
led the way to others, who speak of it as the generally receiv-
ed opinion of the fathers in the three first centuries * ; 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 agei;,
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 there-
unto, what they farther say concerning it, and others, who im-
prove 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 re-
proach 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 f.
Thus we have given a brief account of the different senti-
ments of many, who treat in their v/ritings 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
* Just'm Martxp' seems to speak of it not only as his oim opinioVy hvt as that xvhich
'ivaa generally held by the orthodsxiii his day ^ joins the belief hereof ivith that of the
resjcrrection of the dead, and supposes it to be founded on theioritings of some of the
propfiets. Vid. Justin Martyr Dialog, cum. Tryph. Jud. page 307. 'E>a cTg, kai «t/pk
tio-tv of^oyyafjioviiKaLjit ttavIa XptgiAioi, kai iraifKOS ttvcti aKr/v yivnc-t^ett i7ri(stfj:i^<i., kai P[;*X^ «7«
£y ^ipacTAXiifx otKo<i'ofji>i^ticr» kai KOc-fAH^tKrn kai TrKAlvv^iKm, ct TrpoptiraU lii^iX^nK^KAi Ho-aia?,
KAtci AKXct o/Jtaxoyxc-tv. Andlrenucus {Vid.advers.Har. Lib. V. cap. 33.] not only gives
into this opinion, biU intimates, that it 7oas brought into tlie church before his tinw,
by one Papius, cotemporary -with Polycarp, and that he recieved it from those ivho
had it imparted to them by the apostle John : But EusebinSy Vid. Euseb. Hist. Ec-
cles. Lib. III. cap. 33.] though he speaks concerning this Papias, as one loho -aas
intimate with Polycarp, not-Mthstanding represents him as a 7<cry ivcak man; and
therefore there is little a^edit to be given to his account of this matter, as agreeable
to the apostle's sentiments or ivHtings ,• and Irenceu^ himself, in the place before men-
tioned, cites a passage out of the same author, -which, he pretends, he received from
those tluit had it from the apostle John, concerning a certain time, in ivhich tliere
shall be vines, tvhich s/iall produce ten thousand branches, and each of these as many
smaller branches ; and each of these smaller branches have ten thousaiid twigs, and
every twig shall bear ten thousand clusters of grapes, and every cluster ten thoti-sand^
grapes,- which shews that the man was ready to swnlloiv anyfabk he heard; and, if
it was told him so, to father it upon the apostle, which discovers how little credit wast
to he given to what he says concerning t/iis opinion, especially as he explxiins it, as
transmitted to the church by the apostle John. Aiid TertuUian is also mentioned, us
giving some occasional hints, which .shew that Ite was of this opinion. Jnd Lactan-
fius, \oho, in his C'icero7uan style, describes the happy condition that the church shall
be in, f without having much regard to those spiritual privileges, that it shall enjoy,
ut which sense the predictions of the prophets, concerning it, are principally to be nn^
derstoodj' takes his plan inore^ specially from some things that are said concerning
b, in the'^Sylnlline oracles. Vid. Lanctant. de vita beat. lAb. VII. cap. 24. & Epitom.
cai). \\. t Vid. Ji'S- ('^ ^^''■- ^^^- ^''^- ^^'^^ '^"P "•
SS"^ OF Christ's kingly office.
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 scrip-
ture, that they contani a reflection on the methods of Christ's
government, rather than an expedient to advance it; th(.-se car-
ry 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, m ge-
neral, relating to the method in which this sul^ject 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 go-
vernment in this lower world, shall be attended with great glo-
ry, 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 cenainly all scripture
is written for our learning, and ought to be studied and improv-
ed by us, to the glory of God, and our own edification. And
as for those texts that speak of Christ's government, as exer-
cised in this world, they contain matters in them^ not only aw-
ful and sublime, but our having just ideas thereof, will be a di-
rection 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 imaginaiy 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 witl«i
or Christ's kingly oifice. 373
greater circumstances of glory than it is at present, we shall pro-
ceed to shew,
(1.) How Christ's kingdom shall be advanced, in this lower
world, beyond Avhat 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 extrernts, which many have
done, M^ho 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,
Ist^ 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
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 propliets seem to look farther than the
iirst preaching of the gospel, and the glorious display of Christ's
government that attended it, which was, in part, an accomplish-
ment 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 o^ the g'hry of the Lord as aris-
ing^ and being seen upon the church, and the Gentiles coming
to this lights and kings to the brightness thereof. Isa. Ix. 1. Q'
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 conttnualhj ; they shall not be shut day nor nigdit^
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 suc-
cess of the gospel ; and that violence should be no ?nore heard
in thy land^ wasting nor destruction in thy borders, ver. 18. by
which he intends the church's perfect freedom from all persecu-
tion ; and that the sun shall be no more thy light by day, neither
for brightness shall the moon give light untQ 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 vet accomplishcci.
Vol. II. 3B
574
that it seems to refer to the same thing, that is mentioned con-
cerning the New Jerusalem, Rev. xxi. 23. and almost express-
ed in the same words, which, if it be not a metaphorical de-
scription of the heavenly state, has a peculiar reference to the
latter-day glory ; and, when the prophet farther adds, that thij
people shall be all righteous^ as denoting that holiness shall al-
most universally obtain in the world, as much as iniquity has
abounded in it, this does not appear to have been yet accom-
plished.
Again, when the prophet Micah speaks of the Mountain of
the Lord^ being established in the top of the mountains,, und ex-
alted above the hills,, and that people should fow 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 there-
of; yet what he farther adds, that theij shall beat their swords
into plowsharesy and their spears ijito pruning-hooks ; and na-
tion shall not lift up a sword against nation,, 7itither 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 gospelrchurch has hitherto enjo5'ed j there-
fore when he says, that this shall be hi 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 as-
cension 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, es-
pecially in many places in the book of the Revelation, that spea.k
of ihe kingdoms of the xvorld becoming the kingdoms of our
Lordy and of his Christ,, and of his taking to himself his great
poxv:r and reigning^ Rev, xi, 15, 17. and what is spoken con-
cerning 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 vve call the latter-da}^ glor)%
2^/z/, Many privileges will redound to the church hereby ;
|br as Christ is said to reign on earth, so the saints are repre-
sented as reigning with him, as they say. Thou hast made us
vnt'j our God kings and priests,, and we shall reign on the earthy
Rev. V. 10, and elsev/here, when the apostle speaks of Christ's
reigning a thousand years,, adds, that they shall reign with hifn^
Rev. XX. 6, which cannot be taken in any other sense than for
H spiritual reign, agreeable to Christ's kingdom, which is not
qf this w^orld ; therefore.
KINGLY OFFICli. 3f5'
^/z/, 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 hon-
our 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 hither-
to been experienced. In short there shall be, as it were, an
universal spread of religion and holiness to the Lord, through-
out the world.
4M/!/, When this glorious dispensation shall commence, we
have sufficient ground to conclude, that, the Anti-christian pow-
ers 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^ arc called to the marriage-supper^ in ver. 7, 9. This, as
an ingenious and learned writer observes "*, seems to be a pre*
diction 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 ivife^ is intended the con-
verted Jews, who are considered as espoused to him ; and in-
asmuch as their being ignorant of God'' s righteousness^ arid go-
ing about to establish a righteousness of their oivn, and not sub'
mitting themselves to the righteousness of God^ Rom. x. 3. oc-
casioned 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
nvhite; for the fine linnen is the righteousness of the saints.
This prophecy, being placed immediately before the account of
x\\t thousa7id years'* reig7i, 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 Tes-
* Viil Mede Commei. nhn. in Apocal. cap. xLv, mid Dr. Mov;, an^ ethers, rjho
are of t^'C same opinion as to tfns matter.
o76 OF Christ's kingly office.
tament, 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
ivrought effectually in htm to the apostleship of the circumcision^
Gal. ii. 8. and he, together with James and John, direct their
inspired epistles to them in particular.
Ansxv, 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 cnvay of them be the recon-
ciling of the ivorld^ tvhat shall the receiving of them he^ hut life
from the dead? Rom. xi. 15. And he adds, I xvould not^ bre-
thren^ that ye should be ignorant of this mijstery^ t fiat blindness
in part is happened to Israel^ until the fulness of the Gaiiiles 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 1 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 xuithout a king^ without a prince, xuithout a sacri-
fee, and xvithout 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, Af-
terxvards the children of Israel shall seek the Lord their God,
and David their king, to wit, Christ, ajid 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 pre-
tend 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,* gives his opinion about it, which I will not pre-
tend 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
appearinj^- with a glorious light on earth, ;uid then retiring to
' SV.f Med':'s Works, Book IV. F.pist, 17. Page 938—910.
heaven again : but the accommodating one particular circum-
stance 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 mannei-,
proves nothing at all ; therefore the best way is to leave this
among the secrets which belong not to us to enquire after.*
Thus concerning the conversion of the Jev/s, as what is ex-
pected to go immediately before those glorious times that we
are speaking of. And to this we may add,
Sthlif^ That there shall be a greater spread of the gospel
through the dark parts of the earth; and so that scripture,
w^hich v/as but now referred to, concerning the Gentiles coming
to the light of this glorious morning, or the forces of the Gen-
tiles coming unto the church, Isa. Ix. 3, 5. shall have a fuller
accomplishment than hitherto it has had ; as also another scrip-
ture in which tlie prophet says, that the earth shall he full of
ihe knowledge of the Lord^ as the zuaters 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, in-
deed, the prophet intimates, that these things shall come to
pass when a rod shall come out of the ste??i of Jesse^ ver. 1.
that is, after Christ's incarnation, who was of the seed of Da-
vid, according to the flesh. Therefore I cannot but think that
those words, In that daij^ which we often meet with in scrip-
ture, ver. 10, 11. signify the whole gospel-dispensation, from
the beginning thereof to its consummation, in Christ's coming
• As for the story that Jifede relates^ to give countenance to this opinion, con-
cerning Chrisfs appearing, iri a glorious mmmer, vpon the Jeivs demanding svck
im extraordinary event, {after a public disputatio?i, held three days, betiveen Gre-
^entius, an Arabian Bishop, and Tlerbamis, a Je-w, a midtitvde of spectators being
present, both Jerjs and Christians) and signifying that Jie ivas ihe same Person that
i heir fathers had crucified; and their being Jirst struck bliiid, as Faidivas, andtheUf
tike him, conve-i'ted and baptized, there are several tidngs, in this account, that see-in
fabulous a?id incredible ; though it is not improbable that there ruas a disputatioti
held between Cn^gentius and the Jeivs, about the truth of the Ciiristiun religion^
about the year of our Lord 470 ,- 07', as others suppose, 570 : yet it is inuch to be ques-
tioned, ichetlter the account ive have of it be not spurious, ivritten, by one ivho calls
himself by that name, in Greek, about three or four hundred years since ; and espe-
cially, because so extraordinary a miracle, -wrought in an age lohen miracles had, for
so considerable a time, ceased, is not taken notice of by other ivriters, of more repu-
tation in the age in ivhicJi it is said to be wrought, especially since it rjotdd have been
one of the most extraordinary proofs of the Christian religioyi that have been given
since our Saviour s time. And it is very strange, that, as the result hereof, five mil-
lions and a h<df of the Jews should be converted at once, by this miracle, anil yet this
thing be parsed over in silence by other lonters ; and it is very much to be qnerttioned,
•.vhether there xvere such a multitude of Jews gathered together in one kingdom, and,
indeed, whether that kingdom consisted of such a mimber 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 shoidd be present at one disputation, seems incredible to a
very great degree. Vid. Gtegen. disputat. cum Herban.fol, 192, fj? 200. & Car.:-.
J fist. hi. Tom. I. page 3C3.
378 OF CHRIST S KINGLY OFFICE.
to judgment; and then we may look for some things, ^v^hicIl
the prophet here foretells, as what should come to pass in one
part thereof, and other things in another. And as to what re-
spects the knowledge of Christ being so extensive, as that it is
said to ccver 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 men-
tions in the foregoing verses, under the metaphor of the xvolf
dwelling -with the lamb^ &c. and other things, which relate to a
more peaceable state of the church, than it has hitherto expe-
rienced. And it seems sufficiently evident, that, when this hap-
py time shall come, the interest of Christ shall be the prevail-
ing 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,
Firsts We cannot see sufficient reason to conclude that
Christ shall appear visibly, or, as they call it, personally^ m
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 allov/ of, for the following reasons :
1^^, 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 in-
fluence of his Holy Spirit, would do. This is sufficiently evi-
dent; for when he dwelt on earth, immediately after his incar-
nation, his ministry was not attended with that success that
might have been expected ; which gave him occasion to com-
plain, as the prophet represents him speaking to this purpose,
J have laboured in vain^ I have spent my strength for nought^
Israel is not gathered ; and, upon this, he is, as it were, com-
forted with the thought, that, notwithstanding, he should be
glorious in the eyes of the Lord^ that is, accepted of, and after-
wards glorified by him, and that he should be given for a light
to the Gentiles^ Isa. xlix. 4 — 6. that is, tliat the gospel should
be preached to all nations, and that then greater success should
attt nd it. Now this is ov.ing to Christ's presence by his Spi-
OF Christ's kingly office,- 379
vit ; 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 Ad-
vocate for them, and, as the result thereof, sending down his
Spirit, to work all grace in their souls, is, in its kind, also ne-
cessary. This our Saviour intimates to his disciples, imme-
diately before his ascension into heaven, when he says. It is
expedient for yoii that I go away ; for if I go not axvay^ the
Comforter zvill not come^ John xvi. 7. and, if there be some pe-
culiar advantages redounding to the church, from Christ's con-
tinuance 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 de-
pend upon, and be the consequence of his sitting at the right
hand of God in heaven.
2i//i/, 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 ren-
dered 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 v/e have various instances in scripture :
thus when Moses saw God's back-parts^ that is, some extra-
ordinary 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 giory 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.*
Moreover, when Christ appeared to the apostle Paul, at his
first conversion in the glory of his human nature, he fell to the
* Jlforiar v.t ride am.
.>«U OF CHRIST S KiKGLY OFFICL.
earthy tremhl'in^i^'' and astomshed^ Acts ix. 6. as not being abler
to converse with him ; and afterwards, when the same apostle
was caught up into the third heaven^ and had a view of the glo-
ry thereof, this was greater than his frail nature could bear, and
therefore he says, that whether he ruas in the hod;/^ or out of
the body^ he could not tell^ 2 Cor. xii. 2» And John, the belo-
ved 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 em-
blematical way, says, When Isazo him^ I fell at hisfeet^ as dead^
Rev. i. 17. compared with the foregoing verses, and the apos-
tle Paul says, Though we have known Christ after the fleshy yet
nozu 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 fcsh and blood cannot
inherit the kingdom cf 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 in-
habitants of heaven.
2>dly^ If we suppose that Christ will reign personally ou
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 pre-
sent state, as mortal, being opposed to a state of immortality
and eternal life ; but if they shall die, then they must necessa-
rily lose one great advantage, which they now enjoy, in dying,
namely, being with Christy 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 sl^posed
to be deprived of, whilst he is reigning on earth. I'hese, and
other things to the same purpose, are consequences of Christ's
personal reign, in his human nature, on earth; for which rea-
son we cannot acquiesce in their opinion, who maintain it.
Secondly^ Tiiere 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 concern-
ing 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
5,81
vere before Christ's incarnation. But we rather conclude, that
they shall be joined to, and become one body with the Chris-
tian church, all marks of distinction being laid aside, and shall
be grafted into the same olhc-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 onefold^
and one shepherd^ John x. 1 6.
(2.) Besides this, there are several other things, Vv hich 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 dispensa-
tion before Christ's incarnation, and was, in some respects, a
type of his dwelling among us in oar 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 hum-
bly conceive it to be an ungrounded supposition, or a mistake
of the sense of some scriptures in the Old Testament, vvhich
■were literally fulfilled in the building of Jerusalem, after the
Babylonish ca})tivity, and have no reference to any thing now
to come. And as for the land of Canaan, though it had a glo-
ry put on it some ages before our Saviour's incarnation, as be-
ing the scene of many w^onderful 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 convert-
ed, they are joined to the Christian church : and therefore the
land of Canaan w^ill be no more accounted of, than any other
part of the w orld ; and, consideiing 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 sub-
jects of Christ's kingdom.
Thirdly, There is another thing, in wdiich wx cannot agree
with some who treat of Christ's reign on earth, namely, when
they suppose that the saints, v.ho 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 cor-
ruption ; and, indeed, their argument leads them to it, if w'e
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 Ireed from sin. From lience it
will necessarily follow, that there m ill be no room for the mor>-
Vol. II. ' 3 C
3d5J Of CHRIST'S KINGLY OFiFICE.
tification of sin, striving against it, or resisting those tempta^
tions, which we are now liable to from it : this we cannot con-
clude 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, i?i the xuorld^ 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.
Fourthlij^ We cannot think, as some do, (as has been before
observed, that, during this thousand years' I'^ign, the preaching
of the word, and the administration of the sacraments, shall
cease, and all other laws and ordinances, which Christ has or-
dained for the gathering and building i|p of particular churches,
for the bringirig in his elect, for the propagating his name and
interest in the world by these methods, shall all be discon-
tinued, 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
80 receive hi« militant church into a triumphant state in heaven.
And, indeed, it seems a very weak foundation, on which this
part of their scheme depends, v/hen they say, that those texts
which speak of Christ's hting with his ministers to the end of
the xvorldy 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 Jeru-
(lalem had no temple^ and that it had no need of the sun^ nor the
Tiioon^for the glory of the Lord did lighten it^ and the Lamb
7vas the light thereof^ Rev. xxi. 23. this must not be brought
to prove that the ordinances of divine worship, shall cease dur
ring this thousand years' reign, unless they can first make it ap-
pear that the New Jerusalem has referen^je thereunto ; where-
as some think that the Holy Ghost is here describing the hea-
venly state, vv'hich agrees very well with iis connexion >vith
what is mentioned in the foregoing chapter; and if this be the^
liejise thereof, the plory which the church shall then arrive to^.
38'4
Is such as shall be after the final judgment, and consequently
It is a description of the glorious state of Christ's kingdoni in
heaven, raiher than here on earth.
Thus having considered what we think to be the general de-
sign 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 seve-
ral additional circumstances, which, some suppose, will attend
it, are not sufficiently founded on scripture, and, in some re-
spects, seem inconsistent with the spirituality of Christ's king-
dom, 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 : vre shall now con-
sider the sense they give of some scriptures, on which the
main stress of their argument depends, together with the in-
conclusiveness of their way of reasoning from them, and also
in what sense we apprehend those scriptures are to be under-
stood.
1. As to what concerns the jirst resurrection^ vvliich they
found on that scripture in Rev. xx. 6. Blessed and holy is hif
that hath a part in the frst resurrection^ on such the second
death shall have no power ^ but they shall be priests of God^ and
of Christy and shall reigJi xvith hhn a thousand years :■ a learned
and judicious writer * 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 tlie 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 con-
verse with men on earth ; for his kingdom ever hath been, and
shall be, a kingdom, which is of such a natiu'e, 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 scrip-
ture, that relates to this matter, to contain a vision of two dis-
tinct things, namely, one respecting those that zvere beheaded
for the xvitness 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 xoorshipped the beast nor
his hnage. 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
* Vid. M-ede de Besurrec. prim. lAb. lit. Page nO, 749, 750..
384 OF
a peculiar prerogative conferred upon them, as the reward of
iheir inart}Tdoin ; and this first rebiirrection he supposes to be
against no article of taith, 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 manij bodies of the saints^ xvh'ich slept^ arose^ and cajne out
of their graves^ after Christ'' s resurrection ; and, with a becom-
ing modesty, he cites Augustin's words to this pui-pose,* 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 Avhen • others proceed much farther, and conclude that
(/hrist shall appear visiljly 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 dis-
agreeable to the cliaracter of saints, raised from the dead to
Yeign with Christ, that it is not generally asserted by those who
treat on this subject. Therefore they must be raised incorrup-
tible and immortal ; and, if so, it will follov/ from hence, that
this world will not be a place fi.t for their abode ; for they shall
be raised with celestial bodies, and so fitted to inhabit the hea-
venly mansions ; neither will those accommodations, which
this earth affords, the food it produces, or those other conve-
niences which we enjoy therein, by the blessing of providence,
be agreeable to persons who are raised up in a state of perfec-
tion, 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 v»'ith 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 fram.e. If their vile'bodies^ as the
apostle speaks concerning the bodies of the saints, when raised
from the dead, shall be fashioned like unto Chj-isfs glorious bo-
dy^ Phil. iii. 12. how can weak frail creatures intimately con-
verse with them ? And if it be said, that they shall not be rais-
* Viil Aug. de civ. Deiy Lib.xx. cap. 7.
38,5
ed ^vith such a glory, but that this shall be deferred till they
are translated to heaven, as was true with respect to our Sa-
viour'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 incon^iistent 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 wtrnting
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 v/e 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 sup-
pose, that these saints shall be raised in circumstances, ht to
converse with the rest of the world, as any that have been rai-
sed 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 mor-
tal brethren, whom they found living upon earth I This was
not absolutely necessary, for God has appointed other ways for
the edification of his church; and, if he did not think fit, be-
fore, to send down ministers, to preach the gospel, from hea-
ven, 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 \ve
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 wari^*e upon earth ; not, indeed, with flesh and blood,
S8S oy Christ's kingly oFiicL.
but with those who are represented in the same chapter, m
which the first resurrection, and thousand years' reign, are men-
tioned, as compassing' the camp of the saints about^ and the be-
loved 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 liefore
this battle begins, that can hardly be supposed \ for if God send
them to be companions with his mortal saints, in their pros-
perous state, will he call them away when the time of their
greatest danger approaches, in which their presence might be
of the greatest ser\ace to their brethren, who are left to strug-
gle with these difficulties ? Therefore, upon the whole, we can-
not 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 else-
where intimates, that there shall be two resurrections ; for the
apostle says, in 1 Thes. iv. 16. t\i2it the dead in Christ shall ris(f
first ; therefore why may not this resurrection be understood
in the same sense with that mentioned in Rev. xx. which has
been before considered ?
Anszv, 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 fr 0771 heaven zuith a shout^ and zuith 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 faith-
ful 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 zvith 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, 7nay appear
xvith him in glory ; and that they may bear a part in the solem-
nity 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
bas been before considered, concerning this resurrection^ as go-
ing before the reign of Christ on earth.
or Christ's kinoly officSk.- 3^^
'S. There is another scripture brought in defence of another
part of their scheme, taken from the apostle's words, in Rom.
V]ii. 21 — 23. where he speaks of the creatures^ present bondage^
iwA future deliverance, and their xvaiting- for the adoption^ to
zvit, the redemption of their bodies^ which, they suppose, wHil
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
ihey now wait and hope for.
Thus we have considered the sense that is given of some
scriptures, by those v/ho understand the reign of Christ on earth,
as attended with various circumstances, which we cannot rea-
dily allov/ of; and shewed, that some of those texts, which are
usually brought to support that particular scheme, have refer-
ence to the return of the Jews from captivity,* and others, that
predict their building of Jerusalem, and the temple there, Jer.
xxix. 5. Isa. xliv. 28. and tlie setting up their civil and reli-
gious policy, had their accoraplishment 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 com-
mon 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,
Ist^ That in which we have an account of the general con-
flagration, 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 apos-
tle says, that t/ie heavens shall pass axvau zuith a great noise^
and the elements shall melt wit Ji fervent heat; the earth alsOy
and the zuorks that are therein^ sliall be burnt up. Nevertheless
zve, according to his promise^ look for nezu heavens^ and a nezv
earthy rvherein dwelleth righteousness. This scripture, it must
be confessed, is hard to be understood. We are far from think-
ing, 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 beqa
'" See Ezek. xj:svii, 21. and Jqv, xxxvii. 7—13. & alibi paosinu-
o88 or CHRIST S KINGLY OJilCE.
speaking, in the foregoing verses, of the old xvorld^ which, be-
ing' overjiown -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,"^ in which the heavens and the earth shall pass azvaij^ or be
dissolved^ that is, changed, as to the form thereof, though not
annihilated. By the heavens and the earth, the learned IVlede
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 heaven-
ly 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 ob-
serves, 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 inen, in ver. 7. The main
difficulty to be accounted for, is, what is meant by these new
heavens, and a new earth, zuherein divelleth 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 neru heavens andnezv 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.
^dly. 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 resiirrectioji, 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 y
in ver. 4, 5. on which the stress of the whole controversy prin-
cipally 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 re-
vived : this is supposed to have been in a languishing and dy-
ing condition, during the reign of Anti-christ, and towards the
close thereof, to be at the lowest ebb, and, as it were, dead ', I
* So Irenozns stnles it, Adv. IJcer. Lib. V. cap. 29. Diluvium superveiuet
l;rnis-
3^
;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 batde fought, the nations de-
ceived^ 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, under-
stand the account which is given of the slaying and rising- of
the rvitnesses^ 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 xvitnesses*
deaths denotes their being silenced j their rising and standing
vpon their feet ^ their having liberty again to preach. And there-
fore why may we not understand the resurrection, in the chap-
ter we are now considering, as taken in the same sense ? And
this agrees very v/ell with the sense of ver. 6. in which it is
said, concerning them, who have apart in the first resurrection^
that is, thf saints, who live and reign with Christ, on such this
second death hath no pozver^ thsit is, v/hatever the enemies of the
church may attempt against them, after this thousand vears
reign, shall be to no purpose ; for they shall not prevail, their
cause shall never die again. Or, if it be applied to their per-
sons, 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 ne-
cessity 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, v/ho consider the mystical or
allegorical style in which this book of the Revelation is writ-
ten, that this text should be understood in the same sense :
However, that this sense may be farther justified, let it be con-
sidered, 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
Vol. II. a D
390 0'i CHillST's KINGLY (5FiICE..
destruction of its enemies, under the metaphor of death, Ihu.'?
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 hones ; the latter by another ta-
ken from their being raised out of their graves^ living- and
^ standing- on their feet an e^.ceeding 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 c^Xtd.^ giving them a revivi?ig; and the pro-
phet, 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 capti-
vity, as a resurrection from the dead, Thy dead men shall live^
together xvith 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 son^e out of the Nev/ Testa-
ment, of which I need only refer to one, which has a particular*
respect to tlie 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 memo-
ry to perish ; and, in chap. xiv. he describes the utter destruc-
tion 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 doxvn to the grave, the noise
cf thy viols ; the worm is spread under thee, and the worms
cover thee; which signilies the political death of that empire,
and the utter inability which followed upon this, of their giv-
ing 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 die
scripture before mentioned, reljting to the death and resurrec-
tion 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
l>rought in defence thereof. We have not entered into the par^
OF CHRIST S KINGLY OFFICE. G9'l
tlcular consideration of what is said concerning the time, or the
number of years, which this glorious dispensation shall con-
tinue. We read, indeed, of Christ's reig-ning' a thousand ijears^
by which we are not to understand the eternal exercise of his
government ; for it is said not only to be on earthy but this pe-
riod is also considered, as what shall have an end : which that
excellent Father, whom I before mentioned, did not duly con-
sider, when he reckoned this as a probable sense of this thou-
sand years, and produces that scripture to justify his sense of
the words, in wiiich it is said, that God has remembered his
covenant for cver^ the xvord which he commanded to a thousand
generations^ Psal. cv. 8. by which we are to understand, that
God will establish his covenant with liis 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 ijears^^
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 figura-
tive way of speaking, a part of a thousand years may be called
a thousand years ; | 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 : 1 say, v/hether 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 scrip-
ture ground for it, that they shall end a little before Christ's
coming to judgment; daring which short interval it is said,
Satan luill be loosed a little season^ and make some fresh efforts
against the church, till he, and those that are spirited and ex-
cited 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
* Tid. Aug. de Civ. Dei. Lib. XX. cap. 7.
J This is veTy agreeable to the scriptiire-7nod'^ of speaking ; vothing is more com'
mon than for the cardinal number to be put for the ordinal; and so the meaning i>,
that this reign sliall contimic to the thousandth year^ or till the last IGiJO vears of the
world shall have an end, lohat part soever of his 1000 vears it bega7i in. Thus God
tells Abraham, in Gen. xv. 13. that his seed sh.iU be a strang-er 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 yeai's in Egypt, and
they were not slaves, or afficted there 100 years; therefore the meaning i.v, q. d. (JiHt
■theu shall affiict them till 400 years are expired, from this time.
392 OB* Christ's kingly OFFicirr
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 onlv in some de-
grees of restraint laid on him, and that the reign itself contain-
ed 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 Chris-
tian, about the year of our Lord 300, and that they ended
about the year 1300, when the church met with some new dif-
ficulties from the eastern parts of the world, which they sup-
pose to be intended by Gog and Magog. '-"^ 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 attc;nded with a greater degree of spiritual
glory, lioliness, purity of doctrine, and many other blessings
attending the pr-^aching the gospel, than v/e are given to un-
derstand by any history that it has yet enjoyed.
As to what concerns the general method, in which we havfr
insisted on this subject, I hope we have not maintained any
thing that is derogatory to the giory of Christ's kingdom, nor
what has a tendency to detract from the real advantage of the
saints. Do they, on the other side cf the question, speak of his
2-eigning? so do we. They, indeed, consider him as reigning
in his humr.n nature, and conversing therein with his saints ;
which opinion we cannot give into, for reasons before men-
tioned : but it is not incon^iistent with the glory of Christ to
assert, as vv^ have done, that he shall reign spiritually ; and the
consequence hereof shall be, not the external pomp and gran-
deur of his svibjects, but their being adorned with purity and
universal holiness, and enjoying as much peace, as they have
reason to expect in anv 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 king-
dom, which the saints sliail enjoy in this happy period of time.
If, nonvithj. Landing all this, it be said, that there are some ad-
vantages 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 enjoy-
ing 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 yacoh for evin\
and of his kingdom there shall be no end^ Luke i. S3, As he is
Jtiescribed, by the apostle, as a Priest for ever, Heb. v. 6. and
* .{fce J^apier on tin; lievdutimif prop. Zo, 34. pa^e (il,62.
fSi Christ's kingly officeV 393
as eoer living' to make intercession for those that come unto God
by hi?n, chap. vii. 25. so he shall exercise his kingly oflice for
ever ; not according to the present method of the administra-
tion 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 con-
trary, which the Socinians gi\"e a very perverse sense of, as
though it were i iccnsi^tent with his proper deity ; and accord-
ingly they suppose, that, ?s he was constituted a divine Person,
or had the honour of a God, or king, conferred on him, when
he ascended into heav en, as the reward of the faithful discharge
of his ministry o.\ ^?.rSii ; so this v/as designed to continue no
longer than to the erid of the world, when he is to be set on a
level with other inhribitants of heaven, and he subject to the
Father^ when God shall be all in alL This they suppose to be
the meaning of iii\z Aposde's wor^s, in 1 Cor. xv. 24, 25, 28.
Then cometh the end^ zvhen he shall have delivered tip the king^
dom to God^ even th^ Father ; when he shall have put doxun all
rule^ and all authorHij and poxver^for he must reign till he hath
put all enemies wider his feet ; and xuhen all things shall be sub-
clued unto him, then shall the Son also himself he 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, un-
derstand his material kingdom, or the subjects of his kingdom,
which is very agreeable to that sense of the word, both in scrip-
ture and in common modes of speaking; as when we call the
inhabitants of a city, the city ; so we call the subjects of a king-
ilom, 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,
us persons whom he has governed in such a way, as that the
^';reat 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 vv^ho are in an imperfect state : this
^hall he delvjcred up, that is, he shall cease to govern his peg-
394
pie in such a way as he now does ; but it doth not follow, fron>
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 doxvn all rule and all
authority and poxver^ the meaning is, that all civil and eccle*
siastical government, as it is now exercised in the world, or the
church, shall be put down, as useless, or dieagreeable 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 fiet^ 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. ex. 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 con-
tinuance thereof till that time, as well as afterwards : thus it is
said. Our eyes xvait upon tht Lord our God^ until that he have
mercy upon us^ Psal. cxxiii. 2. by which we are not to under-
stand, that, when God extends mercy, the eyes of his people
cease to wait upon him, but we will not leave oif waiting upon
him, until we have received the mercies we hope for ; and, af-
ter 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'xuill not rerrtove 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 sidycct unto him, that God may be all in all. It is
said, indeed, that the Son shall be subject to the Father, viz,
^s man ; but can anv one suppose that thd Son is not now sub-
395
ject 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
he 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 ad-
ministering his mediatorial government in this lower v/orld are
answered, and the present form or method of administration
shall cease, then it shall appear, that t]\e whole plan thereof
had the most direct tendency to promote the Father's glory, or
to answer those most valuable ends for ^rhich this mediatorial
kingdom was erected; and, by this means, it will more emi-
nently 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 sub-
jects 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 can-
not reasonably be denied, if we consider that it is very agree-
able 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 quel-^
led 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, jDo I not
know that Imn 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 dis-
play of his glory, in working a miracle to confute their idola-
try, 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 un-
common mode of speaking, why may we not apply it to that
text which we are now endeavouring to explain ? and so con-
clude, that the sense but now given of the Son's being subject
to the P'ather, and God's being all in all, contains in it nothing
absurd, or contrary to the scripture way of speaking, and con-
396 bF CHRIST S HUMILlATlOjr.
sequently 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, v/hen all his saints and
subjects shall be brought there.
Thus we have conridered Christ, as executing his offices of
Prophet, Priest, r.nd King; we now proceed to speak concern-
ing the twofold state in which they have been, are, or shall be
executed by him ; and hrst concerning his state of humiliation.
Quest. XL VI. IVhat was tie e^tct? of Chrisfs humiliation?
Ansvv'-. The estate of Christ's V-^'^'i^'-tion was that low condi-
tion, wherein he.^ for our srJ:es, emptying himself of his glo-
ry, took upon him the form of a servant, in his conception
and birth, life, death, and, after his death, until his resur-
rection.
Quest. XLVII. How did Christ huinble himself in his con^
caption and birth ?
Answ. Christ humbleth himself in his conception, in that, be-
ing from all eternjty, the Son of God, in the bosom of tha
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 ; v/ith divers circumstances of more than ordi-
nary abasement.
Quest. XLVIII. Hoxv did Christ humble himself in his life?
Answ. Christ humbled himself in his life by subjecting him-
self to the law, which he perfectly fulfilled, and by conflict-
ing 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 m.ay observe, that this is styled his emp-
tying 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,=^ v/hich vv^e render, he made himself of no reputation^ are
to be so understood. Now, since his incarnation is so express-
ed, we must, before we proceed any farther on this subject, en-
quire, how this was inconsistent with his Godhead ? and, whe-
ther he might be said, in taking our nature, to empty or hum^
or Christ's nujriLiATioN, 39T
ble himself? and also, whether his incarnation may, properly
speaking, be called a part of his humiliation ?
Tncre is a sense in which he may be said to humble himself
in his divine nature ; as, when we read of God's hinnbling him-
self^ to behold the things that are in heaven and in the earthy
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 diminu-
tion, or loss of divine glory ; neither can this be styled his emp-
tying 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 incar-
nation, 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 humili-
ation, as God-man Mediator ; in which sense, the act of incar-
nation, 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 dif-
ferent 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.*
2. Every mediatorial act,j according to the most proper and
literal sense thereof, supposes the constitution of his Person, as
* Wlien -ive considef' Christ as Mediator, from all eterniii/, ice include, in this idea,
Ms Immnn nature^ as -what luas to be assumed in time. There is a prolepsis in such a
mode of apeaking : as, ivhen he is said to be the Lamb slain fVom the tbundation of
the world; in the sairie sense he might be said to be man from the foundation of the
ivorld; and so ive imdet stand it, wlien we speak of him as God-man jyiciiiator,froM
all eternity.
f By Christ'' s mediatorial acts, ive mean every thing that lie did and suffered, in
the ivhole course of his obedience, unto death. This is not to be consideredin a prolep-
tic 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 loho designedin t/iefidness of time, tg take cur ?mturc into uv.ion
with his divine Persia.
Vol. II. -S E
asts 6f Christ's nuMiLiATiONi
God-man Mediator, and consequently it supposes him to be in*
carnate. This is evident, because what he did here on earth
ivas performed by him, in obedience to, and as having received
a commission from, the Father ; which could not be perform-
ed any otherwise than in his human nature.
3» Christ could not be said to assume the human nature in-
to 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 la^v, for that suppa-
Ses the human nature to be assumed, and therefore is conse-
quent to his incarnation.
4. For our farther understanding this matter, we may dis-
tinguish between the act of incarnation, or taking the human
nature into union with his divine Person; and the state in
Ivhich he was, after this. The former was an instance of di-
vine 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 com-
mon \vith all, who come into the world. This is the most un-
active 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 *, that, during
his infancv, he had the perfect exercise of his reasoning pow-
ers, as though he had been in a state of manhood, as supposing
that the contrarv would have been a dishonour to him. For,
if it were in no wise unbecoming the divine nature to continue its
imion with his body, v/hen separate from his soul, and there-
fore in a state of the greatest inactivity, it could be no dishon-
.our for it to be united to his human nature, though we suppose
* ^Sae Jtellarvh To;n. I. Lib. TV. eap. 1. ru/w pretends that it is imirersaVy heldly
,i^4?:n, -ivhen he says, Culholic<n-i;ui, ctMnmunia scntentia iuit,Cliristi animam ah ip-
su sua creatione repletam sclent ia St gratia; ita utniliil postea tlidicerit quod
'antca nescii'et, ncc ulluni actionem fe«-ciit aul facere potuerit qux emendutione
<-giierit. Itii doceut cum ina^istro onincs 'iheoiog-i & etiain oinues Patres. This
^I'c em^avmrsto 'innintain bv (V^n!men:-s\ vMch I sl-Mll not enttr iiito the particfthr
OF ckrist's humiliation-, 399
'k to have been, during his infancy, in that state, in which other
infants are, as having the powers and facuhies of the soul not
deduced into act, as they afterwards are; therefore we can rec-
kon 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 in-
tan ts, as well as others, it was becoming the wisdom and good-
ness of God, that he should be like them, in most other re-
spects, except in their being born guilty of Adam's sin. If his
passing through the other ages of life was designed for our ad-
vantage, 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 Ibr that peculiar com-
passion, which he has for itifants, under those evils that they
are liable to.
What we have here asserted, against those who think it a dis-
Iionour to him, to suppose, that he was liable to any imperfec-
tion, 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 xvzsdom 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 in-
fancy.
2. Another branch of Christ's humiliation, respecting his birth,
v/as, that he should be born of a woman of y^iy low degree in
the world, rather than of one, whose circumstances and charac-
ter 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
ihou 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 Da-^
vid, 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
r.hrone of David, as referring to that promise made to David,
ii Sam. vii. 12,- — 16. that one should descend from him whoirv
God v/ould -vf^ on his throne, whose kingdo7n he tvouid establish
for ever. What relates to the establishment of David's king-
'dom, and the eternity of it, certainly looks farther than the reign
of Solomon, or the succession of kings, v/ho were of that line }
so that D:ivid*s kingdom continuing for ever, denoteri the per*
pttuity thereof, in Christ's being sc^, in a spiritual sense, gn \i\\
400 or CHRIST'S humiliatiokt;
throne, which seems to be the meaning of the angePs ^orJs,
He shall sit on the throne of his father David, He had not, in-
deed, 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 groiv out of his roots ; Isa. xi. 1. which plainly re-
fers 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 Da-
vid, 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
plants 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 re-
marked, Luke ii. 7. designing to set forth our Saviour's humi-
liaiion in his birth, that she brought forth her first-born Son^
and wrapt hvn in swaddling clothes^ and laid him in a manger^
because there was no room for them in the inn. No room, be-
cause 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 v/orid, but lived by his industry, his occupation be-
ing that of a carpenter^ Mat. xiii. 55, This was sometimes ob-
jected against our Saviour by his enemies, who did not consi-
der, that the mean condition of his parents was a part of that
state of humiliation, which he was to pass through, in discharg-
ing the work ior which he came into the Vv^orld, and plainly dis-
covered, 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
Vv'hen David dwelt there : yet, at this time, it was reckoned, by
the Jews, not as one of the principal cities of Judah. The pro-
phet Micah styles it, Litle among the thousands of Judah ^ Mi-
cah v. 2. But as for the place of his abode, Nazareth, that v/as
despised, even to a proverb ; so that the Jews reckoned, that
nothing good or gi'eat could come from thence. Thus Natha-
niel speaks their common sense, when he says, Can there any
good thing cor/ie out of Nazareth P 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
m
ii arisetiL no prophet^ chap. vii. 51. And this is expressly inti-
mated, as a design of providence, that it should be a part of
his humiliation, as it is said, He dwelt in a city called Nuzarethy
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
w^ords, as having particular reference to the place where he
Jived : But the meaning is, that as the prophets, with one con-
seni, spake of him, as being in a most low and humble state,
so this was a particular instance hereof; and, in that respect,
wdiat was spoken by them, concerning his state of humiliation,
in various instances, as fuifiiled in this *•
II. Christ's state of humiliation appeared throughout his
whole life, and that in several instances.
i. 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 incar-
nate, which w^as certainly an instance of infinite condescension;
and his being, in pursuance thereof, actually made under the
law, was a branch of his mediatorial humiliation.
Ist^ 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 un-
der 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 ^ecometh us to fulfil all righ-
teousness^ Mat. iii. 15. q» d, it becometh me, in common with
all mankind, to yield perfect obedience to the law ; and else-
where he speaks of himself, as coming into the world to fulfil
the law^ chap. v. IT. And we may observe, that it was not
one single act, but a course of obedience, that he performed,
* This seems to be a better sense of the text, than -what is given by some, -who sup"
pose, that is was an accomplishment of what is foretold, by the prophets, concerning
his bein^ li'J J^i'etzar, the Branch, in laa. xi. 1. Jer. ociii. 5. Zech. vi. 12. for that
r:fers to Ids 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 J\''azareth. Others snppose, he is
so called from TU JVazir, which signifieti, in its application, one that d-uelt in A'a-
zaretb, and, in its derivation, 07ie that is separated, and that either io God, as the
,A'az.-irites were of old, or from men, by some peculiar marks of infamy, or reproach,
past upon him, as Joieph is said to have been, in Gen. xlix: 26, separate from his
bretliren. These do, in effect assert the same thing that we have observed, vis. that
ii ii th-? concurrent sense of all the prophets, that he should be in a low and humb-.e
'vtate, of which his residing in JVazareih -gras a PariUuliir instance.
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^
bv divines, the maledictory part of it; as it is said, Christ hath
redeemed us from the curse of the lawy being" made a cicrse for
ns^ Gal. iii. 1 3. 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 3.
he had been slain, as well as the children that were barbarous-
ly murdered in Bethlehem, Mat. ii. 13. But he was most per-
eecuted, and met with the greatest indignities, after he appear-
ed 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 Vv'as, at
least, a considerable part of that time dependent on, and sub-
ject 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 frus-
trated, and they saw nothing in him but what was agreeable
to his state of hum.iliatlon, they were offended; and, from that
time, the greatest injuries and indignities were offered to him,,
as w411 appear, if we consider,
(1.) That they did not own his glory as the Son of God, son
see -and adore his deity, that was united to the human nature,
when, being made flesh, he dv/tlt among us ; and therefore it
is observed, that though the -world mas made hij htm^ the world
knew him noty John i. 10, or, as the apostle says, concerning
him, (for so. the words may be rendered) IVhoin none of thc^
priiwes of this tvorld kntti\ 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 ; thei efore tlie prophet says.
We hid^ as it -were our faces frorn hiniy Jsa. liii. 3.
(2.) They questioned his mission, denied him to be thsti
Christ, tliough this truth had been confirmed by so many incon*
testable miracles : This is that unbelief vrliich the Jews are sq
nftcn charged with. Thus v.hen they come to him, and teli
him, Hoxv long dost thou viake us to doubt ? tell us plainlif^ 7vhe-
ther thou te the Christ or 7io f To which he replies, ItoldyoUy
and ijc believed not^ and appeals to the ivorks zvhich he did in his^
Father^s nanie^ John x. 2-1 — 26. which one would think wtrc a
sufficient evidence hereof: But yet they wore obstinate afi<|
\hardtrio4 in iinh^Vid; and uot only so, but.
Of Christ's htjmiliatio^jj 403
(3.) They reproached him, as though he wrought miracle^
•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 empow-
er a person to work miracles, as a means to promote the inter-
est of God, and thereby to v/eaken his own, as our Saviour just-
ly 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 th* greatest light, and fullest convic-
tion ; which occasioned him to denounce that terrible and aw-
ful threatning against them, that this si7i should never be forgiv*
€71 them^ neither in this xvorld^ nor in the zuorld to come,
(4.) They reproached him as to his moral character, for no
X3ther 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 kind-
ness, or conversed widi sinful men, v.ith a design to promote
their spiritual advantage, tliey revile him for it : Thus he says,
The, Son of man came eating and drinking^ and they say^ Be-
hold a man ghutonoiis^ and a tvine-bibber^ a friend of publicans^
and sbviers^ chap. xi. 19.
(5.) It v/as 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 xuere much munnuring among the peoph
concerning him; for some saidy He is a good man^ others said^
Natl ; but he deceiveth the people^ John vii. 12.
(6.) Sometimes they were uneasy at his presence, and desi-
rous 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^
Ivlatt. viii. 34, Thus they knew not their own privilege, but
were weary of him, who was a public and universal blessing to
the v/orld.
(7.) Many refused to give him entertainment in their hous-
es, or to treat him with that civility, which a common traveller
expects-; which occasioned him to complain, that the foxes haVK
holts., and the birds of the air have nests ; but the Son of mad
hath not xvhere to lay his head, chap. viii. 20.
(8.) At some times, even before his last sulFerings and cru-
cifixion, they attempted to take away his life, and thereby e.^-
pressed the greatest degree of ingratitude and hatred of him.
Their attempts, indeed were to no purpose, because his hour
was not vet come : Thus, when he had asserted his divine glo-
i'V, they not only charged him with blasphemy, but took v.p
atones to stone him, John viii. 59. and even his fellow-citizeits^
^mong whom he had been brought u}), and to -whom he had
464 OY CHRIST'S HUMILIATION.
usually read and expounded the scripture, on the sahhath-days r
th^senotonly thrust him out of the city ^h\xt led him to thebroxv of
anhill^ designingto put him to death, by casting him down from
it, but he passed through the midst of them^ and for t\\<i 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 co^ntradictioji of
sinners against himsef^ Heb. xii. 3. but the most ungrateful
and injurious trea'inient 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, ns the
prophet styles him, A man of sorrows^ and acquainted zvith gri(f
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 iie had any temptations aris-
ing in his own soul, as we have, from the corruption oi our na-
ture ; for this would have been inconsistent vv ith his perfect ho-
liness ; and therefore what the apostle says concerning us, that^-
veriiman is tempted^ when he is drawn away of his ownhist^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 Vvhereby he endeavours to ensnare man-
kind, 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 xvorld cometh, and hath nothing in me^
John xiv. 30. where it seems, that by thcprince of this world, he
means the devil, inasmuch as he is so called elsewhere, chap. xii.
0'i,2isy/GM2isthegodofthisworla\2 Cor. iv. 4. and the prince of
the power of the air, Eph. ii. 2. If this be the sense of our Sa-
viour'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
^vill make. As he assaulted me when I first entered on my pub-
lic 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 formi-
405
tlablcness 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 : Tlius we may suppose, that our Saviour appre-
hends 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 v/hich they cannot enter,
but are immediately repelled.
But some think, that by the prince of this xvorld^ cur Saviour
does not mean the devil, any other/zise than as he instigated
his persecutors to accuse, condemn, and crucify him ; and
that this is most agreeable to the v/ords immediately foregoing,
Hereafter I -will not talk much with yotf, q. d. I have not much
time to converse with you; for he who will betray me, and
those that are sent to appiehend me, are ready to come ; I must
in a very little time, be accused ancT tried, and, as the conse-
quence hereof, condemned, though they v/iil fmd nothing in me
v/orthy 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 v,^as more immediately from Satan, we shall
pass it over, and proceed to consider that conflict, which, with-
out doubt, he underwent v/ith 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, Vv'e shall briefly con-
sider and vindicate it from calumny. Wc may observe, that
Matthew says. When he had fasted fort if days ^ the tempter ca?ne
to him ; whereas Luke sa}s, He xvas forty days tempted of the
devil; and Mark speaks to the same purpose, Mark i. 13. Mat-
thew seems to speak of his temptations as at the end of the for-
ty days ; the other two evangelists intimate, that he was tempt-
ed more or less, all the forty days. There is no contiadiction
in these two accounts ; Luke only adds a circumstance which
Matthev/ 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 temp-
tations, introduces the devil, as saying to our Saviour, If thou
he the Son of God command that these stones be made bread;
whereas Luke speaks but of one stone ; Comjnand thaX this stone
Vol. IL 3 V
406
be made bread. This seeming contradiction may easily be re-
conciled, by considering, that by these itones in Matthew, may
be meant one ot these stones, Which is a very common hebra-
ism ; as when it is said, that Jonah xvas gone down to the sides
of theship^ 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 wrch him, reviled him, Matt, xxvii. 44. which
hebraisni Luke explains, when he sa}'S, One of the malefactors
railed on him, lAike 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 tliem, be mude bread.
Again, we observe another difference in the account given
by Matihew, from that given by Luke, respecting the order of
the temptations. Matthew speaks of Satan's tempting him to
fall dGxvn and xvorship him^ as the third and last temptation,
wiiich, as it is more than probable, it vv'as ; but Luke, inverting
the order, lays down this temptation in the second place. How-
ever, there is no contradiction between these two; for the cre-
dit 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 ma-
terial depends upon it ; so that, upon the whole, the difference
between the accounts of these two evangelists, is so inconsider-
able, 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 there-
unto, to wit, immediately after his baptism, when he first en-
tered on his public ministry, having but just before received a
glorious testimony, by a voice from heaven saying, This is my
beloved Sg7i^ inxvhom I amzuell pleased^^2Xt.m. 17. upon which
it is siiui, Theji xvas he led into the wildernessy to be tempted of
the devil^ or, as Mark farther explains it, hnmediately 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 confor-
mity to Christ their Head, that, after extraordinaiy manifesta-
tions of divine love, they may sometimes meet with great temp-
tations ; so that, as grace is excited by the one, it may be ex-
ercised, 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 mani-
fest himself to us, we may be kept, as the apostle says, con-
cerning hhnself on the like occasion, from being exalted above
measure, 2 Cor. xii. T.
4or
(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 de-
signs that his people shall engage in any great, useful, and dif-
ficult work, they are like to meet with great temptations, which
God suffers that he may put them upon being on their watc{i,
and fortify them against many other temptations, which they
may expect to meet with, in the discharge thereof. Many in-f
stances 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, v»'hen 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 the}^ 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
rvildern^ss. It is not our business to enquire what wilderness
it was, whether ore 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 tempte^, had in it an exceeding high mountain, from
v/hence 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 par-
ticular wilderness, in which Christ was tempted, we shall ob-
serve, that the place which providence designed for this conflict
was a wilderness.
(1.) That l;e might fast during the time of his being there,
that being aq^lace destitute of necessary food : And this was or-
dered by providence, not only as a particular instance of his hu-
miliation, 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 hin-
dered by them, that so Satan might have the gieatest Advantage
he could desire a^amst him, as solitude is a state most adapt*
40&, o,r CHRIST s huahliation.
ed to temptations ; and consequently that his afRiction herein^
and the victory he should obtain, should be more rtmarkable :
As none was with him to oflfcr him any assistance, so none
could take occasion to claim a part in his triumph over the ad-
versary.
As to vvhat is said, in- the text, concerning his being led by
the Spirit^ into the vjilde.rness to he tempted^ we humbly conceive
that it is the Holy Spirit who is there intended, as the words
seem to import ; lor it would not be so proper to say, he was
led by ihe impure spirit, the devil, to be tempted of the devil ;
and Luke says, that, bein^ full of the Holy Ghost^ he was led by
the Spirit^ that is, the Holy Ghpst, with whom he was hiled,
into the xvilderness^ Luke iv. 1. Besides this, it doth not seem
agreeable to the holiness of Christ, to suppose, that he went in-
to the vrilderness at the motion and instigation of the devil ;
for that vv'ould have been an imjusti liable action. We may hnv-
fuily go, in tlie way of temptation, vfhen providence leads us
there ; but it is not lawful for us to go within the verge of Sa-
tan's temptations, by his own in«>tigation. And this seems far-
ther probable, inasmuch as it is said, that, after the devil zvas
departed from him^ he returned in^ or by the power of the Spi-
rit^ into Galilee^ ver, 14. If he returned by the power of the
Holy Spirit out of the wilderness, have we not equal ground to
ccnckide that he vras 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
1^ 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 pleas-
ed, 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 ho-
ly city, and set him upon a pinnacle of the temple, by a vio-
lent 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,
\st^ 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 fol-
lowing head. We need only remark, at present, that herein the
devil acted like a deceiver, and appeared to be, as he is else-
409
Avhere called, The old serpent. la the third temptation, he open-
ly discovered bis own vileness, and blasphemously usurped that
giijry whicli is due to God alone, when he tempted our Saviour
to fall down and worship him.
2a7?/, In these temptations, he insinuates, that some advan-
tage would accrue to our Saviour from his compliance there-
with. This he generally does when he tempts us, wherein he
makes an overture of some advantage which v.^e shall gain by
our compliance. The advantage he proposed, by the first temp-
tatiorj, v/as, that hereby he might prevent his starving with
hungci. By the second, he proposed, that he might gain popu-
lar appiaust, by casting himself dov»m from the temple, among
the peopjie 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 doctiine 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 v/as speaking to, and his contempt of the kingdoms of the
W'Orld, and the glory thereof, he might easily have supposed
that our Saviour would have, despised the overture, as well as
abhorred the action.
3^/z/, 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, name-
ly, 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 w^ay of duty, which Christ would not have
been, had he complied with this temptation.
Afthly, Another thing we observe is, that our Saviour not
only refused to comiply with the temptation, in all these three
instances, but he assigned a reason of his refusal, whereby it
appears that he did this v/ith judgment ; and hereby we are
instructed not only to refuse to comply with Satan's tempta-
tions, 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, Bzj the word of thy lips I have kept me from the paths of
the destroyer, Psal. xvii. 4. it is by the sxvord of the Spirit,
zvhich is the word of God, that v/e quench all the fiery darts of
the, -ivickcd, Eph, vi. 16, 17.
41'6 or Christ's humiliation.
I
(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 v/hich they are related by the
evangelist Matthew, in chap. iv.
Firsty The first temptation was, that he would prove his be-
ing the Son of God, by commanding stones to be made bread-
The subtiity 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 stone"* into bread, since we
read, among other miracles, of his multiplying the loaves and
fishes to feed the multitude ; therefore why may he not pro-
duce bread, in a miraculous manner, as well now, as at any
other time ?
2. Satan puts him upon working this miracle, from a princi-
ple of self-preservation which is a duty founded in the law of
nra.ire, to supply himself with necessary food, being an hun-
gred ; and, if it was lawful for him to produce bread to feed
others, was it rot lawful to do the same for his own subsis-
tence, especially since he was in a place in which food was not
to be obtained by any other means I
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 friend-
ship, 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 Sa-
viour v/as 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 xvorjian of Canaan came to him, beseeching
him to work a miracle, in casting the devil out of her daugh-
ter ; 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 childreii's breads and cast it iinto dogs ; and
that he was not sent but unto the lost sheep of the house of Is-
rael^ Matt. XV. 24, 26. that is, he was only to work miracles
for the conviction of those who were the proper subjects there-
OP CHRlST^S SUMlLrATIOK.- 411
of; 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 eltct person, though not by nature an Is-
raelite. Nov/, 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 temp-
tation.
(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 fa-
mily in such a way.* But suppose he had at any time, sub-
sisted 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 preser-
ved 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 vras, that he might humble himself by fasting, as well
as conflict with Satan's temptations. Thus concerning the first
temptation that was oifered 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
l>y every word that proceedeth out of the mouth of God, The
scripture here referred to, is ia Deut. viii. 3. where we have the
* Some ancient and modem loriters hate supposed, that our Saviour proinded for
the necessities of Jus parents in a niiracjilous wen/ ; but the argument, ivhich they
bring to prove this, is not sufficiently conclusive, nameb', that -when he torought his
first public miracle, in Cana of Galilee, maitioned in John ii. his mother desired him
to tvork a miracle to s^uf)ply them at the marriagefeast with 'mine, ver. 3. •wfdch, they
stippose, she ivculd never have thought of, had he ?tot, some time before this, wrought
miracles in private to supply her necessities, or provide food for her family : but this
does not foUoTv, from her desiring him to do it now, since slie might know, that, wlien
he was entered on his public ministry, he was to work miracles: and therefore desired
him, on this occasion, to piit forth tine first instance of Ids divine power therein. Again,
this is said to be the beg-inning- of miracles which he did in Cana of Galilee, rer.
11. and, probably, the first miracle that he wrought in any place ; wid, indeed, his
reply to her, when she desired that he would work this miracle, seems to imply, that
he had never wrotight miracles to provide for her family, when he says, Woman,
what have I to do with thee ? g. d. tny working miracles is no part of that obedience
which I owe to thee, nor art thou to expect any ^trivate advantage thereby, for these
are t9 be 7vrouP'ht -aith another view.
412
very same words ; -vvhlch, as they are applied by our Saviour
to repei this temptation, imply in thera tv/o thingG :
Ist^ That man hath a better life to secure, th^n that which
is maintained by bread, to vrit, the life of the soul: thu*?. it is
said, A mail's life consistcth ^not in the abundance of th'; tlimgs
zv/ikh he posseaseth^ Luke xii. 15. If we take it in thlj s^^ase,
it is as though he he should say, If I comply with this temp-
tation, I should sin against my own soul ; and, by using unlaw*
ful means to support my natural life, should lose that spiritual
life, which consists in the divine favour; cr rather the mean-
ing is,
2r//z/, That it is by the word of God's power th-it our lives
are upheld ; which power, though it be ordinarily exertea 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 call-
ed^ in an extraordinary nianner by him, to depend upon it, and
have ground to conclude, as our Saviour now had, that our de-
pendence should not be in vain. Hitherto he had depended
upon it, for almost forty days, since he was first brought into
the wilderness j and therefore he concluded, that it v»as his
duty to exercise the same dependence, so long as he was there.
Sccondhj^ The second temptation was that, in v/hich Satan
endeavoured to persuade him to cast himself down from a pin-
nacle of th<i temple, expecting that God would preserve him
safe from danger; pretending that he zuoidd give his angels
charge concerning hiin^ and iii their hands they shoidd bear him
np^ lest^ at any time^ he shoidd dash his foot against a stone.
This was a snare laid by the subtle adversary, for his life; and
herein we may objscrve,
li That as, in the former temptation, he solicited hiru to dis-
trust the providence of God, and our Saviour's reply to it, con-
tains 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
preser\-e him, which he had not sufficient ground to conclude
that it v/ould, 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 tlie tempter had
something farther than tliis 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
413
a dishonour to the divine name, rather than have given satis-
faction to divine justice, and finished the work he was sent in»
to 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 throv/ing 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 see-
ing 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 v/orking miracles, and, in that respect, been un-
lawful. Had he been, indeed, at this time, at the bottom of the
temple, disputing with the Jews about his mission, and offer-
ing to confirm it, by such a miracle as they should cause ; 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
hav^ done it; nor would it have been an instance of presump-
tion 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 ob-
served) 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 mean-
ing of those words, in ver 5. which are generally considered,
as preparatory to it : thus it is said, The devil taketh him up in^
to 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 povv^er 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 judg-
ment 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 per-
mission, 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 de-
bated. They, v/ho suDpose this to have been reallv done, either
VOT . II, ^ ^ 3 Cx
414 OF CHRIST S HUMILIATION*
tliink that Christ went there together with, and at the instiga-
tion 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 common^ received opinion: but we cannot see suf-
ficient 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 tem-
ple at the itistigation of the devil, for that would be go in the
way of temptation, without a divine Warrant. Had the Spirit
of God carried him thither, and encouraged him to throw him-
self down from thence, it had been, his duty to have done itj
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 tit 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 coun-
try, 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 «:ountry ;
therefore it does not appear that he went to the temple by the
solicitation of the devil, to be tempted by him there, and after-
wards returned to the wilderness, to submit to his last tempta-
tion.
(2.) We cannot altogether give into the other opinion, which,
as was before observed, is the most common, namely, that the de-
vil 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.
16'^, The pinnacle of the temple, upon which the devil is sup-
posed to have set our Saviour, was, as seme writers observed,
the sharp point, or apex, or extremity, of a cone, on which it
was not possible for the smallest bird to pirch ; therefore a man
could not stand upon it, and consequently Christ could not be
siiid to be sit upon it.
To tliis, 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
415
men may conveniently stand. Here they suppose the devil pla-
ced 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 far-
ther considered,
2^/y, That it does not seem probable that the deyil 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 mo^
ral evil in Christ to be thus carried, who must be supposed
herein to be altogether passive ; let it be farther considered^
3«7^/, 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 ;
ior 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 oc-^
currence, 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 powder of the devil, would have taken occasion to say,^
that his other miracles were wrought by the same power, which
w^ould have given umbrage to the objection, when they said,
He casteth out demh 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 Avere gathered tOr
gether the next day on the plain, at the foot thereof, otherwise
his casting himself down from thence, would not have answer-
ed the end designed thereby, there being none of the Jews pre-
sent 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 pre-
cipice in the v/ilderness. We own, notwithstanding, that it
might be replied to this, that the devil might rajse a thick fogj
in the air in the day-time, so that the people could not see hin%
conveyed from the wilderness to the temple : But, though this
be possible, it doth not seem probable, especially when we con-,
sider the other reasons brought against this supposition in ge-
neral ; therefore we must have recourse to some other sense,;4
ir\ which this scripture is to be understood.
4ia
Accordingly come suppose that this was .only done in a v'u
sion, and that he continued all this time in the wilderness ;
which will in some measure, account for several dilHculties, 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 ap-
pear very probable, as it supposes the devil to have had a great-
er power over Christ's imagination, than can readily be allow-
ed 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
r3tanding in the wilderness ; and what proof would that have
been of his being the Son of God?
Objects 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
Vt^as among the captives in Babylon, is said to be took by a lock
of his head^ and, by the Spirit, lifted up betrveen 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 impress
sion 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 prac-
tised there.
Answ, To this it may be replied, that this was a divine im-
pression upon the soul of the prophet ; and we are not, from
hence, inclined to think, that because God has sometimes ap-
peared 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,
m 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 canied
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 fom its being contrary to the lite-
ral, or grammatical sense thereof, inasmuch as the devil is said
1Q take htm up into the holy cit?j^ and set him on a pinnacle of
417
the temple^ which does not seem to imply barely his discours-
ing with him of going there, and casting himself down from
thetice.
Ansxv, The only answer that need be given to this objection,
is, that, since what is done in vision, is represented in scrip-
ture as though it had been actually done, why may we not sup-
pose, that what is offered in conversation, may be represented
as tiiough 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 conver-
sation 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 offce^ and him he hang-
ed^ 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 there-
of ; and our Saviour's answer to it, is equally opposite, and to
the purpose, as though we suppose the devil had power to car-
ry him there.
We shall now consider Christ's answer to this temptation,
which is contained in these words, Thoii shah 7iot tempt the
Lord thij God^ in which he refers to the words of Moses, Deut.
vi. 16. which though they more immediately relate to the peo-
ples 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 wnll 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 w^ill not tempt him, so as to expect his
protection, when engaged, according to thy desire, in an unlaw-
ful action.
Thirdly^ The third and last temptation, which mms 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
rvorld^ and the glory thereof to him, provided he xvould fall
down and xvorship him ; in which we may observe,
1. Something preparatory to it, when it is said. The devil tak-
eth him up into an exceecding high inoiintaiji^ and sheweth him
all the kingdoms of the xvorld^ and the glory of them. Whether
this was actually done, or he only tempted him to go up into
an high mountain, which v/as more convenient for this purpose,
418 0& CHRIST S HUMlHATlOiW
I V ill not peremptorily determine. There are not so many dif-
ficulties 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
liavc 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 aie
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 unevemiess of the surface of the earth,
which would hinder the strongest eye from seeing many king-
doms 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,
vet the ororan of si2:ht is too weak to reach manv miles, There-
b"" ^^* ""£>
fore, when Moses was commanded, by God, to go up to the
top of mount Pisgah, to take a view of the whole land of Ca-
naan, it is generally thought there was something miraculous
in his strengthening his sight, to see to the utmost bounds theie-
of ; accordingly it is said, that the Lord shexved 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 men-
tioned in ver. 9. All these things will T give thce^ if thou wilt
fall down and worship me. The evangelist Luke adds something
that is omitted by Matthew, as a farther illustration of thig
temptation namely, that the power of conferring a right to the
kingdoms of the world, was delivered unto him; and that to
rvho?nsocver he xvill he gices it^ Luke iv. 6. In this temptation^
we may observe,
Ist^ 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 \srorld was given to
hiim 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 l>and, to give as he pleases.
I 419
Qdly^ All that he pretends to give our Saviour, is only the
kingdoms of the zvorid ; and, in exchange for them, he must
quit his right to that better world, which he had, by inlieritance,
a right to, and a power to dispose of, which the devil has not.
Sdiif^ 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 insinu-
ates, that he must be beholden to him for it.
4thii^y This he proposes, as an expedient for him, to arrive
to glory and honour an easier way, than to attain it by suifer-
ings ; 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 com-
pl}'ing 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 over-
ture of the whole Roman empire : But this our Saviour de-
spises, for he offered it, who had no right to give it ; and the
terms, on which the overture was made, were very dishonour-
able ; and the honour itself was such, as he did not value, for
his kingdom was not of this world. If he had aimed at earth-
ly grandeur, he might easily have attained it ; for we read, that
he might once, not only have been made a king, but that the peo-
ple intended to come and J?iake him so dt/ force^ John vi. 15.
upon which occasion, he discovered the little value he had for
this honour, by his retiring from them into a mowitain himself
alone; rather chusing to continue in the low estate, which he de-
signed to submit to in tliis world, as a man of sorrows, and ac-
quainted with grief.
Thus concerning the overture made by Satan to our Saviour.
.Now let us consider the condition on which he made it, name-
ly, that he should fall dotun andxvorship him; m which we may
observe his pride, in pretending to have a right to divine hon-
our, 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 blasphemouslv tempts Christ to aban-
don 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 ; v/e may consider,
3. Christ's reply to it, together with the repulse given to the
adversarv, and victory obtained over him, who hereupon de^
parted from him; where we may observe,
(1.) That he again makes use of scripture, referring to what
420 OF CHRIST S HUMILIATION.
is said therein, in different words, though the sense be the same,
^hou shalt fear the Lord thy God^ and serve him^ and to hhn
shah thou clea'oe^ 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 blasphe-
mer, 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 apos-
tle did, to beseech the Lord that he might depart from «<?, 2 Cor*
xii. 8. or, to use our Saviour's words on another occasion, The
Lord rebuke thee^ 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, (a)
From what hath been said, concerning Christ's temptations,^
we infer,
{a) This portion of scripture has been subjected to much examination, which
}ias 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 representa-
tion of the facts ; such seem to choose the safest side. There is another opinion,
which is entertained by many ; that the v/hole was a vision ; the Saviour's being-
in the wilderness ; his fcisting 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 temp-
tations 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 tlie strongest motive fbr re-
sisting 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 Sa-
tan'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 th^
temple, and from thence to a very high mountain, were only in idea.
It is very unaccountable that lie should have been transported to the battle-
ments 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 ob-
servation; but such flights of the imagination, when tlie body is fainting with
hunger, would not be extraordinary ; nor would it excite any wonder, if tlie per-
son in such exigency should fiad Satan occupied in giving a' turn to his ideas
o^ Christ's humiliation. 4^1^
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 f Mark i. 24.
and elsewhere, Art thou come to torment us before the time f
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 per-
sons 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 na-
tures : and it was also impossible that he should be overcomje,
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 efFectualiy 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 niost stupendous folly in him, who is described as the
old serpent for his great subtilty.
^dly. From Christ's temptation, we may infer the greatness
There is not a mountain on earth from wlience all the king-doms art 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 denomi-
nate their visions. They represented what appeared to them; and so we presume
Jesus related these things to his disciples just as they appeared to liis mind.
Satan, though he can and does in various ways, by external and mternal 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 attri-
bute 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.* If it had not
been in vision, then Jesus must have spoken audibly his respective answers ; Sa-
tan would have known them, and, we presume, in some instance replied ; but
tliere 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.
* It Is highly probable that Satan did not know that this was the Christ ; he speaks doubt-
fully of hii 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 prob;ibly 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 terrpt? nor can be terrpted by any ,
VoT5. II. -^ H
422 OF Christ's hitmiliation.
of his sufferings. It could not but be grievous to him to be in-
suited, 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 him-
self, and shameful to the enemy that attacked him.
Zdlif^ This affords encouragement to believers, under the va-
rious 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 Laptain of their salva-
tion ; 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, be-
cause 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
^uffered^ being tempted^ is able to succour theyn that are tempted^
Hcb. 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 Vi^ hich 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. Ixiii. 9. which is
an instance of that great sympathy and compassion which he
bare towards them. Sometimes he was grieved for the degene-
racy and apostacy of the Jewish nation, the contempt they cast
on the gospel, v/hereby 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, / have la-
boured in vain ; I have spent mij strength for riought and in
vain, chap. xlix. 4. and, Vvhen he had almost finished his minis-
try 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 diose whom he
loved, in a distinguishing manner: thus he was sometimes af-
flicted 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
OF CHRIST^S HUMILIATION IN DEATH. 42c)
jbersonal ; 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 v/as, during the whole course thereof. And this leads us,
Secondly^ To consider his humiliation immediately before,
as well as in and after his death.
Quest. XLIX. Hoxu 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 tor-
mented by his persecutors, having also conflicted Vv'ith 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, consistJ;d in his
being buried, and continuing in the state of the dead, and
under the power of death, till the third day, which haih 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 be-
fore, or attended his death. And,
I. Let us consider him in his sufferings in the garden, when
his soul v/as exceeding sorrov/ful, 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 tiieir own advantage,
when he says. Watch and pray that ye enter not into tempta-
tion^ Matt, xxvii. 38, 39. 41. But they seemed very little con-
cerned, 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 waiSth with me one how'? ver. 40. and
4^4
afterwards, though he had given them this first kind and gen-
tle reproof, for their unaccountable stupidity, and repeated his
charge, that they should watch and pray; yet, when he came
n second time, he found them asleep again, ver. 43. This was,
doubtless, an addition to his afflictions, that they, who were un-
der 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 arg^ie any unwil-
lingness in him to suffer, as is evident from his own words,
some time before, vie. I have a baptisiii to be baptized with^ and
how am I straitened till it be accorjiplished ? Luke xii. 50. As
also from his going up to Jerusalem with that design, as know-
ing that his hour was at hand. How easily might he have de-
clined this journey, had he been unwilling to suffer? And, if
he thought it his duty to be at Jerusalem, at the feast of the
pnssover, 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 acclama-
tions 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 ap-
prehend him. He asks them, whom seek ye f 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 on-'
iy delivered himself into their hands, but prohibited the over-
ture 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.^-
This being foretold by the prophet, is represented as an in-
stance 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
* ^ pirce of silver is the same •which is elservhere called a shekel, "which ivas valu'
cd at iiboiit Haifa cr(no7i, English money ; so that the -whok price for lohich our So.-
v:9Kr -zuas void into their handF, -was no inove t.'icn tlree pounds fifteen Fhillin^s.
ov Christ's humiliation in death. 425
valued, by those who were under the highest obligations to Yum*
And providence permitted it to be a part of his sufferings, that
we may learn from hence, that hypocrites sometimes mix them-
selves with his faithful servants, who, notwithstanding the
mask, or disguise of religion, which they affect, their hypocrisf
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 Jled^ 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 dispensa-
tions of providence, especially when destitute of extraordinar}''
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 strength-
en him ; as the apostle Paul says. At my first answer no man
stood -with me^ but all tnen 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 g^o their rvay, 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. Ixiii.
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 oc-
casion to some to think that he was not worthy to be acknow-
ledged by his friends, while he was insulted and persecuted by
his enemies. In the account the evangelist gives of this mat-
ter. 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.
42S
it was a running into the midst of danger, especially consider-
ing our Saviour, as in the scripture but now referred to, had
^ot 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
jTUsh into them, to go, as he did, in the way of temptation.
2. It was not only shame that induced him to deny our Sa-
viour, but fear; for, it is probable, he might be informed that
the High Priest asked him concerning his disciples, as well as
Jiis doctrine, therefore he might think, that by owning him and
his doctrine, he migiit be exposed to suffer with him ; whichj
notwithstanding his self-confident resolution a little before,
when he said. Though I should die zvith thee^ yet I will not de*
ny 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
car 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 per^
son, 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 wa^
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 per-
sons being ashamed of him^ and of his rvords^ Mark viii. 38*
They had often rejected him, by their unbelief; and this crime
was the greater, because they were under the greatest obliga-
tions 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? Wc find, notwithstanding, that he
OF CHR-IST S HUMILIATION IN DliATII. 42^'
had reason to complain, as he does, 2> will not come to me^ that
ye might have life^ John v. 40.
Here we might observe the temper of the Jews, before he ap-
peared 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, multi-
tudes 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 king-
dom, bring all other powers into subjection to it, and so deli-
ver 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 be-,
held, 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 stum-
blings and a rock of offence to both the houses of Israel^ Isa. viii.
14. and the Psalmist styles him. The stone xvhich 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 fore-
told by Simeon, concerning our Saviour, when he was in his.
infancy. Behold this child is set for the fall and rising again of
7nany 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 num-
ber that adhered to him, when he was here on earth, which
g^ve 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 ut-
most; then it is observed that they blasphemed, and cast con-
tempt upon him, with respect to all those ofBces w^hich he exe-
cutes as Mediator. As to his prophetical ofRce, with what
abominable profaneness do they speak of the sacred gift of
prophecy, which their fathers ahvays counted a peculiar gloi-y*
which was conferred upon some of them, whereby they were
honoured above all other nations in the world ! And what con-
tempt do they cast on him, who had sufHcientiy proved him-
self to be greater than all other prophets ; v/hen as it is said.
They smote him xuith the palms of their hands^ sayings Prophesy
unto us, thou Christy rvho is he that smote thee f chap. xxvi.. 67,
428 or chxist's humiliation in death.
68. They also expressed their blasphemy in contemning his
priestly office, when they say, He saved others^ himself he can-
not save, chap, xxvii. 42. and also his kingly, when, in deri-
sion, 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 prer
ferring 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, Te 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 worid 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 con-
cerning them ; since it is no uncommon thing for religion it-
self 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, / 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 comethfrom God only, ver. 44.
4. Let us not think the worse of Christ, or his gospel, be-
cause 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 J 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 hiwi
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 ia tlicir crime.
4^9
V"I. Our Saviour was condemned by Pilate. The former in-
<lignities 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 de-
sire 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, IJ^e are in danger to be called in question
for this daifs uproar^ Acts xix. 40. Therefore our Saviour,
being apprehended, is brought before Pilate, the Roman gover-
nor ; 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 arc
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 charac-
ter 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 wit-
nesses against him, that is, they endeavoured to persuade, t)r
•bribe any that they could find, among the most vile and profli-
gate wretches, to come in against him ', nevertheless, they could
not bring this matter to bear for some time : thus, it is said,
Thei/ sought false witness against Jesus to put him to death^
hut found none; yea^ though many false wit7iesses 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 eviden-
ces : 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, IVe heard
him say^ I will destroy this temple that is made with hands;
and^ within three days^ Iivill build another made xvithout hands^
ver. 58. which refers to what he had said when he drove the
buyers and sellers out of the temple, and foretelling his resur-
rection from the dead, he uses this metaphorical way of speak-
ing; that v/hen they had destroyed this temple, meaning bis
Vol. IL 3 1
430 OF Christ's humiliation in death.
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 an-
swered nothings 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
thtrefore they ask him this trying question. Art thou the Christy
the Sc?i 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 y
and comirig 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 v/it-
hrssed a good confession, though he knew it would cost him
his life. , . .,
2. Some things may be observed concerning Pilate's con-
duct 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 wor-
thy 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 Anew that the chief priests had delivered him for envy^ Matt.
XV. 20. and therefore he ought to have stopped all farther pro-
ceedings, 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^ sayings 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 Csesar, 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. Accord-
ingly 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 there-
of, were believed by him. This seems the main reason of his
delivering our Saviour up to them, to be crucified : thus it is
ot chtiist's humiliation in death* 431
observed, that Pilate first sought out to release him ; but, upon
the Jews saying, If thou let this man go ^ thou art not Coisar^s
friejid, 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 l
which was a flagrant instance of barbarity and injustice, in one
who had the character of a judge or magistrate."^
VII. Our Saviour was tormented by his persecutors, scour-
ged, buffeted, smitten with the palms of their hands, crowned
with thorns, which, as most divines suppose, pierced his head^
and drew blood from thence, v/hich was a part of the torments
he endured. And to this v/c may add, that dity compelled him
to bear his cross, till his strength was so exhausted, that he
could carry it no longer; and ihcn they cbligiid one Simon, a
Cyrenian, to bear it ; or, as Luke says to bear it after hhn^ John
xix. 17. compared with Luke xxiii. 26. that is, as some sup-
pose, to help him to carry it, going behind, and bearing a
part of the weight thereof. These things he endured, immedi-
ately before his crucifixion, from wicked men, divested of aJl
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 w*ith the terrors of death, felt, and
bore the weight of God's wrath; these were the sufferings which
* Pilate is characterized, by various writers^ as a jiian of inhumart cruelty, insa-
tiable avarice, and ihjlexible obstinacy. An instance of his cruelty xve have jnentioU'
fd in Luke xiii. 1. in his mingling the blood of the Galileans wiin their siicnfices.
that is, as some suppose he fell upon them toithout a fair trial, and inurdered them-
■wliile they were engaged in a solemn act of religious tvorship, offering- sacrijice at Je-
rusalem, in one of the public festivals ; preteiuUiig. though ivithout a fair trial that
they ivere of the same mind, with Judas of Galilee, -iulio had persuaded many of the
Galileans to refuse to give tribute to Ccesar. A learned loriter {YA. Grot, in Luke
xiii. 1.) supposes, not only that t/ns r^as the occasion of this inhtiinan action, lohich
is not improbable, {^though Josephns makes no mention of it) but also that this is one
of those things which loas reported to tlm emperor, -who did not approve of it. And
afterxoards there ivere other instances of his oppression and mal-administration laid
before Tiberius, tohich, had not that emperor\ death prevented, it xuould have occa-
sioned his disgr'ace ; and afterxvards he fell under the displeasure of Itis successor,
andrvas not only turned out of his procuratorship, but reduced to such miserable cir-
cumstances, that he laid violent hands on himself ( Vul. Phii. Jud. de Leg-, ad Caj.
& Joseph. Antiq. Lib. XVIIL cap. 5 & Euseb. Mist. Eccles. Lib. 11 cap. 7.) Theie-
fore 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 thai they would represent t/ds to him with a malicious insinuation, that
he was his enemy, because he spared our Saviour: this cccasioned hlv} ts deli-'r"'
him np to them, to do what they, wonld --cith lum
432 OF CHRIST s humiliation in death.
lie enckircd, more especially in his soul. From whence we ma)
observe, that the death he was going to endure, was exceeding
formidable to him, and accompanied with great terrors ; there-
fore 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, Avho
hav'e 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
\v'rath 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 spi-
rit i 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
pbxver of <^:^athy 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 mat-
ter, we may infer from what our Saviour says, when, consider-
ing 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. 5^*
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 punish-
ment 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 veri/ heavy ^ to cry owX^ 3Iij soul is exceeding sorroxv-
ful^ even unto death; and to pray, that, if it ivcre possible^ this
part of his sufferings might pass from him^ Mark xiv. :^o — ZG,
We cannot suppose that he was afraid of death ; but the wratli
of God v;as what he principally feared. And, since this wradi
IS, in it;;eir, so terrible, he might well be sui^posed to be ania'
433
zed, 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
hore our shis^ 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 punish-
ment 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 af-
flictive 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 f9rsa-
ken 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 buf-
feted, 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 deaths 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 Christian-
ity obtained in the world, it was forbidden by supreme autho-
rity, not only because of the barbarity of it, but out of respect
and honour to our Saviour, who suffered it.* 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 for-
midable death ; wherein the body was fastened to, and exten-
ded on a tree, or stake, driven into the ground for that pur-
pose ; 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 i.n instancy of
* Vid. Sozom. Hist. EccL Lib. I. cap. 5-
434
unusual cruelty ; but whether this observation be just, or nd,
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 torment-
ing, 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 tor-
lures, 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 nar-
cotic, 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 con-
temn all your offered assistances to ease my pain, as much as 1
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 circiunstance observed in this death, name-
ly, that it was shaineful. 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 uni-
versally received, is no better than a vulgar error ; for the Ro-
mans, 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 crii-
clfixion.
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, aru] other
OF CHRIST S HV3III.JATX0N IN DEATH. 435
garmePits were not taken till he was dead, and, when he was
laktrn down from it, they were exchanged for those linen gar-
ments in which he was buried. This seems evident from the
w ords of the evangelist, who intimates, that his garments were
taken off xvheri they had crucified him. Therefore the principal
reason why the death of Christ is called shameful, as the apos-
tle 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 punishflaent.* When any one
was made free of Rome, he was exempted from it ; and there-
fore 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 cur-
sed death ; upon which account the apostle speaks of Christ, as
being 77iade 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 sig-
nifies 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. There-
fore 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, Avho 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,
* It is frequentlij styled, by the Romans, Servile siippliciucn, (Vid. Val. Max.
Lib. II. de discipl. milit. § 12.) as being inficted, hij them, on none but slaves; so
one (Vid. Ter- Andv.) represents a master speaking to his sen-ant, Quid nieritu., es ?
To xjhif:h he replies, Crncem. & Juv. in Satyr, 6. says. Pone Cnicem servo. Cicero
inveighs, luiih so much earnestness, against this severe and cruel punishment, that
he signifies how glorious and delightftd a thing it would be for him. to declaim
against it, not only at the expence of his strength, but of his veiy life- Quorum ego
de acerbissiina inorte, crudeiissimoq ; crucialu dicam, cum eum locum tractare
coepero ; &. ita dicani, ut si me in ea querimonia, quam sum habiturus de istius
crudelltate, 8c de civium Rom, indignissima morte, non modo vires, verum etiam
vita deficiat, id mihi praeclarum & jncundum putem. ^nd elsewhere he inti?nate8,
that it was universally rechoncd the highest crime to crucify any one that was free of
Home, in a beautiful climax, or gradation of expression : I'acJnus est, vinciri civeni
Jlomanum; scelus verberari : prope parricldium necari : quid dicam in crucem
tollere r (Vid Orat. in Verr. Lib. V.) .^nd elsewhere he says, Nomen ipsum crii-
cis, absit non modo a corpore civium Romanorum, sed etiam a cogitatione, oculis,
.nurJbus. And he adds concerning it, together with other cr^ielties that attended it,
Ilarum enim omnium rerum non solum eventus, atque perpessio, sed etiam con-
ditio, expectatio, mentio ij)£a denique, indigna cive Romano, atque bomine libero
est. (Vid. Oi-at. pi-o C. liabir.) As for tfie cruelty of this death, it 7vas so great, that
the. g^-eatest tortures that are expressed by the word Cruciafus, are plainly derived
frojn Crux : and some (f the Roman emperors, who were of a more merciful disposi-
tion than others, considering the inhumanity of this kind of death, when they exposed
f^ome persons for their cnmes to public shame upon the cro.<i^, ordered themf.rst to be
put to death by th^. sword.
436 Of CHRIST S HUMILIATION IN DEATH.
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 no-
torious crimes, they sometimes hanged them on a tree, and such
were deemed accursed.
The common punishments, which were ordained, in scrip-
ture, to be inflicted on malefactors, were burning, slaying with
the sword, or stoning ; and when persons were hanged up be-
fore the Lord, that they might be a public spectacle to others,
it was done after they were slain : thus it is said, that Joshua
S7note the five kings, and slew them^ and then hanged them on
jive trees until the evenings Josh. x. 26. so David slew the two
men that murdered Ishbosheth, and then hanged them over the
pool in Heshhon^ 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 expo-
sed to the curse, or condemning sentence of the law. Thus con-
cerning 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 bo-
dies 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 bu-
ried, 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 ity but must be buried^ lest the land
OF Christ's hu^iiliatIon in death. 4S7
\shGiitd be defiled^ Dent. xxi. 22, 23. and they were the more
importunate that he should be taken down, because of the sanc-
'tity 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 fuliilled, He made his grave %vith
the ivicked^ and xv'ith the rich in his death^ Isa. liii. 9. which
words, indeed, seem to iiave some difficulty in them, as they
are thus translated ; for, though he was crucified with the wick-
ed, it can hardly be said that he made his grave with them;
and therefore I would chuse to render them, as some exposi-
tors do,*"^ His grave was appointed^ viz. by his persecutors, to^
have been xvith the xvicked^th'M 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 xvith 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 ; nei-
ther xvas 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 convinchig 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 boxved his heady
and gave up the ghost ^ John xix. 30. and his enemies were con-
vinced 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 sidc^ 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. S^, 34. And it is fartiier observed, that Pilate, his unjust
judge, was resolved to be satisfied that he was really dead, be-
fore he gave orders for his being taken down from the cross :
thus it is said, that Pilate marvelled if he xvcre already dead;
and calling unto him the centurion^ he asked him xvhether he
had beenajuj xvhilc dead? Mark xv. 44. It may be, the reason
* Sec Lo~vt1i in he.
Vol. II. 3 K
43B OF Christ's humiliation in death,
why they were so iniquisitive 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 hii
own will, to surrender his soul to God. This was so remarka-
ble 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 tcmb, wherein never man was laid ; that so his resurrec-
tion might be more fully demonstrated, that none might pre-
tend 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
Jevv^s, but it was a public testimony of that respect v/hich 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
jfcsus^ and zuound it in linen clothes^ zvith the spices, as the 7nan-
ner 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 hi?n^ Rom. vi. 9. and it must be
reckoned a part of his humiliation, as well as the act of dy-
ing; for,
1^^ Though his soul enjoyed the bliss and happiness of hea-
ven, 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 imperfec-
tion, and had a natural desire, and hope of re-union with the
body, this argues that there were some degrees of perfect bles-
sedness, that it was not then possessed of.
2dly, So long as he continued under the power oi 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
OF Christ's humiliation in death. 439
hell, by his resurrection from the death ; this was therefore a
part of his humiliation.
3^/y, 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, in-
capable 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, imm^ediately after
his death, some call, as it is observed in this answer, his de-
scent into hell, which is what we are next to consider : but,
since this is largely and judiciously handled by several writers,*
I shall insist on it with brevity. And,
[1.] Consider it as founded on scripture, as the judicious
Calvin does,f without regard had to its being inserted in any
creed of human composure : thus it is said. Thou wilt not leave
viij soul in hell; neither xvilt thou suffer thine Holy On^ 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 fol-
lowed 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 af-
flictive sensation of the wrath of God, which bore some resem«
blance to that which is endured in hell.
But, though I would not extenuate Christ's sufferings, espe-
cially 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 ex-
pressed : 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 con-
stant sense of the everlasting displeasure of God, together with
despair of any better condition, or the least relaxation, as a ju-
dicious writer observes. :|: 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 Gody
* Vid. Wits, in Symbol. Exercitat. 18. and Pearson on the Creed. Article 5. and
Parker de descensii Christi ad inferos.
t Vid. Institut. Lib. 11. cap. 16. § 10. .
T Vid. Pearson on tlis Creedf Artie. 5.
440 OF CHRIST S HUMILIATION IN DEATH.
why hast thou forsaken vie ? 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
wratii, which he bore, might fill him with the greatest uneasi-
ness, 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 be-
fore his death j yet it does not sufficiently appear that the apos-
tle 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
ive 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,* 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,
therefoi'e it is of later date, than either the Nicene or Athana-
sian 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 men-
tion therein of his being buried. The words are these : He de-
scended 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, (a) Some think, indeed, that there was a margi-
nal note in some copies of this Creed, to explain what is meant
* Vid. History of the apostles Creed.
(a) The Creed called the Apostles' is not oiTered by the first writers in whom
at is found> upon its own authority. They attempt to prove it fi-onri tlie scrip-
tures, and we can receive it in no other way, The article " He descended into
})ell'* did not originally stand in the Eastern, nor inthc-Koman creed; it was first
found in the creed of Aquileiu, which had nothint^ of f -hrist's burial; and no
doubt as efcT/jf is often put for the grave, this article meant in it his burial. When
inserted fro)n thence into the two other creeds, which mentioned his burial ah
ready, it was understood of his hurnan soul. Yet it stands incolierently, for his
body was crucified, dead, buried, arose, and was seen to ascend : but this article,
jn the midst of those verbs, predicates something" of another subject, Jiis soul,
yet if taken in the sense of" Thou \i-ilt not leave my soul in hell" (Psa. xvi. Acts
V) ) it is t;-«l'^, JJut ^XMi ai.ul tfJ-i; are each taken for the invisible world or sepa-
OF CHRIST S HUMILIATION IN DEATH. 441
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 cri-
tical 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 de-
scended 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 * 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 dis-
covery 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 repi'esent as being be-
tween hciiven 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 im-
mediately 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 lo-
cally into hell, is very absurd, and contrary to scripture ; par-
ticularly,
Ist., To what he says to the penitent thief upon the cross,'
To-day thou shalt he toith vie 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*
* This they call Limbns Patrum.
rate state, of the good, as well as evil, both in the old and new Testament, and
this was thoiic^ht 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 belov/ the sur-
face, is unimportant. Xone but the Divine Spirit is ubiquitary, but the transi-
tions of others may be as quick as thought. They have means of coramimicatiou
with each other, and can receive what answers to our sense of light, without bo-
dily senses, and no doubt vastly more satisfactorily, than we do in our most vi-
vid" dreams. The Divine Nature of Christ was, and is, omnipresent; for he de-
clared he was in heaven whilst on eartli, and it is not probable that his human
soul was separated from this alter his death .any more than during his life.
442 ©I Christ's humiliation la deaths
The method which the Papists take to evade the force of this
argument, is, by pretending that our Saviour speaks of his be-
ing 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 eva-
sion, 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 mean-
ing 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 sup-
pose that it is just; and therefore nothing farther need be said
to it.
2^//y, 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 command mij spirit ; which having'
said^ he gave up the ghost ^ Luke xxiii. 46. This giving up him-
self to God, implies a desire that God would receive his spi-
3rit ; even as Stephen said, with his dying breath. Lord JesuSy
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 in-
to 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 else-
where,* 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 hud xvaited on them -while the
ark was building. How easy a matter is it for those, who re-
gard but the analogy of faitli, or the context of those scrip-
tures, which they bring in defence of their wild absurdities, to
pretend to prove any thing from scripture ! (ci)
* See Vol. J. page 54, 55, and page, 209, avte.
(a) 1 Peter iii. 18. describes tl\e sufiering's, death, and resurrection of Christ,
as encourajETementfor the s ufier in g- saints. There ai-e no jirepositions before a-Aput^
and Trvwfxxii (flesh and spirit :) our transhitors have taken the former as tlie tiu-
tivc oi' the part affected, the latter as the dative of the cause; and have expressed
the former by in, the latter by %. Some preposition, or prepositions must be in-
jiertcd ill the translation. It is said, to preserve the antithesis, the same should
or CHRIST'S HUMILIATION IN DEATH. 44$
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 foun-
dation in scripture. We read, indeed of his spoiling princtjxih^
ties and powers^ and making a shexv of them openly y 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 deaths
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 victor)',
which he obtained over him on the cross, which was the seat
of his triumph in this respect ; and therefore there is no foun-
dation 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 al-
ways, 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 t7i hell he
lift up his eyes, being in tor)nents, Luke xvi. 23. But the He-
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 quicken-
ed. And it is absurd to substitute the adjective qttlck, (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 Tvhich, (ver. 19.) relates to the Divine Spirit : he, that is, Christ, Tve7it
(^cptu^m having gone,) preached (this is also the indefinite past tense) to the spi-
rits if} prison. The omission of the substantive verb makes the present tense; and
the spirits here spoken of were still in prison, at tlie 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. fFeTit,
preached, and disobedient, are all the same tense ; and, coming together, evident-
ly relate to the same time. Uclt cfji connect them with, and pin them down to the
time of the verb -waited, which is the unfinished action, -.-as rjaiting, the tense,
which is most definite, and in this case actually connected with absolute time,
to wit, ** in the days cf JS^hah." The going forth, the preaching, and the disobe-
dience, were therefore all, as well as the saaiting of God, in the di.\ys of Noah, and
not between the death, and resurrection of Christ.
The reason that the Apostle fixes on the fearful example of rejecting divine in-
structions in the days of Noah, was probably that Noaii had been called in scrip-
ture a preacher of righteousness : the Lord had also said of that generation, that
bis Spirit should not ahvays strive tsith man, which implies, that his Spirit ditl grt
forth with the preaching of that ajs;e ; and their disobedience was proved by their
dt-struction by the deluge; anfl tjieir death in impenitency was apTOof of their
e\'er]-asti''g pun'' shreen t
444
brew and Greek words,* which we often translate helly have
not only that, but another sense affixed to them, as they some-
times signify the ^r<r/t;t?y so our translators frequently render
the word; as when Jacob speaks of bringing- down his gray
hairs with sorroiv to the grave ^ Gen. xlii. 38. and elsewhere it
is said. The Lord killeth and maketh alive ; he hringeth doivn to
grave^ and bringeth iip^ 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 7nij 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.
Quest. LI. What was the estate of Chris fs exaltation?
Answ. The estate of Christ's exaltation comprehendeth his
resurrection, ascension, sitting at the right hand of the Fa-
ther, 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 hav-
ing 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, quick-
ning 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 ac-
count of what is particularly insisted on in some follow-
ing 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 accor-
ding to our common acceptation of the words imports two thing's,.
445
1. The dissolution of the frame of nature, or the separation
of soul and body, in which sense every one that dies sees cor-
ruption ; for death is the dissolution, or separation of the two
constituent parts of man ; which therefore the apostle calls the
dissolution of this earthlif tabernacle^ 2 Cor. v. 1. Now when
our Saviour is said not to see corruption, it is not to be under-
stood 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 Holij One to see corruption^ Acts ii, 27. which is explain-
ed in a following verse, in which is said, that his fesh 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
da}'s 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 provi-
dence, in keeping it from being corrupted, during that short
space of time, in which it continued in the state of the dead,
which v/as 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 suf-
fer the body of Christ to be corrupted ; as his soul had not the
least taint of m.oral 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 cor-
ruption, 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 pow^ er 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 de-
nied. 1 herefon^ the justice of God being fully satisfied, it could
not refuse to release him out of prison, that is, to raise hiai
froni the dead.
Vol. II. 3 L
446 Of CHRIST S EXALTATION.
2. It was not possible that he should be held any longer unr
der the power of death, than till the third day, because the pur-
pose 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 inti-
mates to his followers, Destroy this temple^ and in three days I
-will raise it up^ John ii. 19. This event, therefore, was propo-
sed as a sign, and an appeal is made thereunto, for the confir-
mation of his mission and doctrine ; therefore it was impossi-
ble 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 crea-
tures, 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 af-
forded us unquestionable matter of conviction.
Firsts 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 gar-
inentSy who said^ Why seek ye the livi7ig among the dead 7 he
is not here, but is risen, Luke xxiv. 4 — 6. They are called in-
deed, two men, because they appeared in human form ; but ano-
ther evangelist calls them izvo 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 v/ere enough of them to attest
this matter, he was afterwards seen by a great number, naively,
Above ^ve hundred brethren at once, 1 Cor. xv. 6. and surely,
all these could not be deceived, in a matter of which it was ne-
cessary 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 tliey were his intimate iassociates ; it was for this
reason, among others, that provi4ence 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
uas risen from the dead, though they could not question bis
being alive, whilst they conversed with him; }C:t they might
doiabt whether he was, the same person who died, and so was
Of Christ's exaltation. 447
raised iVom the dead ; and it cannot well be conceived that such
could receive a full conviction, as to this matter, without a mi-
racle : but, when he appeared to those who were intimately ac-
quainted with him, belore his death, the conviction is easy and
natural ; for,
If his countenance, or outward appearance, as much resem-
bled 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 oId-
jected to this, that his countenance was so altered, that it was
hard to know him by it, insomuch that Mary, one of his inti-
mate 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 vnto txvo of them ^ Mark xvi. 12.
As to the former of these scriptures, Mary might easily mis-
take him for another person, through surprize, and not look-
ing 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, v/ith some particular enlargement,
by the evangelist Luke, together with the conversation our Sa-
viour had with them ; and it is observed, that their eyes xvere
holden^ that they shoidd not knoiu him, Luke xxiv. 16. and that
afterwards their eyes were opened and they knexv 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 sup-
posed, as agreeable to St. Mark's words, relating to his appear-
ing in another form ; this miracle will not give sufficient occa-
sion for us to conclude that our Saviour's countenance was s^
much altered, when, in other instances, he appeared to his dis-
ciples, that it was impossible that they should know him there-
by : but, if this should be allowed ; or, if it should be ol)jeC"
ted, that the most intimate friends may mistake the person
whom they see, if there be nodiing 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 drath ; thus he
448 or CHRIST s exaltatioiw
says, These are the words that I spake ujito you rvhile Iruas yet
with you, &c. Luke xxiv. 44. Now, when a person not onty
discovers himself to others, but brings to mind priv^ate conver-
sation 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 conver-
sing 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 con-
sequently 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 no-
thing themselves, but upon the fullest evidence ; and this they
had to such an extreme, as is uncommon ; providence so order-
ing 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 suiHcient intimation given them, that
our Saviour would rise from the dead, at that time that he real-
ly 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 zvords seevied to them as idle talcs, and they
believed them not, chap. xxiv. 11.
2dly, After they had received a farther account of this mat-
ter, 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 Sa-
viour, at the same time that they were reporting this matter to
theiti, appeared in the midst of them, they zvere terrijied, as if
they had seen a spirit, Luke xxiv. 36, 37. This farther disco-
vers how much they were disinclined to believe any thing,
without greater evidence than what is generally demanded in
like cases.
odly, The report given by the rest of the disciples to Tho-
mas, 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
bv him, who determined, that unless he saw in his hands the
print of the nails, and put his finger into the print of the nailsy
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 tem-
jper, as that they might easily be imposed on, and therefore their
report is more convincing to us.
or Christ's exaltation. 449
(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 the) 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 tenden-
cy 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 integri-
ty, 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, IFe have not
followed cunnmglif devised fables^ when xve made known iinto
you the power and coming of our Lord fesiis Christy but were
eye-witnesses of his Majesty^ 2 Pet. i. 1 8. and, indeed, their
writings discover not only great integrity, but holiness, r.nd
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 apprehen-
ded, 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 tkem 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 se-
cular advantage, by being the subjects of his kingdom, as ap-
prehending 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,
v/ould 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
"vVhat became of them, either in tWs or another world.
4S0 oir Christ's exaltation.
Thus we have considered the testimony of those apostles,
who saw and conversed with Christ after his resurrection, to-
gether 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, Saiilj Saul, xvlnj persecutest thou me? lam Jesus, ivhom
thou per secutest, chap. xxvi. 14 — 16. upon this occasion he says,
concerning himself. Last of all he xvas 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 fre-
quently afterwards took occasion to mention, that so his testi-
mony might be more regarded ; and, indeed, nothing short of
the fullest evidence, as to this matter, could induce him to fore-
go his secular interest, and in common with the rest of the apos^
ties, 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 Ste-
phen, who declared, in the presence of his enraged enemies,
Behold, I see the heavens opened, and the Son of man standtJig'
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 be-
lieved, 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 them-
selves hereunto; they were forced to own this truth, though \l
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 ht-
was to rise again after three days, that his sepulchre should be
made sure till that time, which was done accordingly : a sto«e
OI CHRIST S EXALTATION. 451
iolled to the mouth thereof, and sealed, and a watch appointed
to guard it; and these were Jews, as Pilate says, Te have a
Tvatch^ go your uoaij^ 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 se-
pulchre, 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, zvhile we slept ;
and, since this would render them liable to the governor's re-
sentment, and some degree of punishment for their not attend-
ing their respective post, with that watchfulness that was ne-
cessary, 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 cow.monly 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 re-
surrection ; and, indeed it contains a proof thereof : the soldiers,
at first, reported matter of fact ; but the evasion thereof con*
futes itself. Must we not suppose, that there were a consider-
ble 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 re-
garded 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, in-
deed, is sufficient to convince any one, who does not give way
to the greatest degree of scepticism ; but yet v,^e have farther
proof of it ; for, as the apostle says, If xve receive the wit?iess
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 con-
452 or CHRIST s exaltation.
firm it by the extraordinary testimony of miracles, which \vei»e
wrought by the apostles ; which was, in some respect, necessa-
ry, that the faith of those, who were to be convinced thereby,
might be properly divine, and therefore founded on greater evi«
dence than that of human testimony, how undeniable soever it
were : thus it is said, that with great power gave the apostles
zvitness 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 xvitnesses of these things^ and
so is also the Holij Ghost^ whofn 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, confirm-
ing to you this great truth. And, indeed, those miraculous gifts
of the Holy Ghost were an extraordinary means for the convic-
tion 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 xvas Jiot yet^ or before this,^ir;e/z, because that Jesus
•was not glorified. This Christ also promised them, immediate-
ly before his ascension into heaven, that these signs shall fol-
low them that believe; in my ?iame shall they cast out devils;
they shall speak xvith nezv tongues^ they shall take up serpents^
and^ if they drink any deadly things it shall not hurt them.; they
shall latj hands ^ and they shall recover^ Mark xvi. 1 7, 1 8. 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, witli 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, wdiich 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 an-
swer, respecting the fruits and consequences of Christ's resur-
rection, 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
Avithout mortality, and other comraon infirmities belonging to
this life.
OF CHRIST S EXALTATION. 45i
1 . It v/as 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 pro-
perties, yet it is the same for substance that was sown; ac-
cordingly, 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 es*
sential properties which it had before his death. We are to un-
derstand 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 mor-
tality, 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 incorniption ; it is sown
in dishonour, it is raised in glory ; it is sozvn in zveakness, it is
raised in poxver ; it is soxvn a natural body, it is raised a spi'
ritual bodif, ver. 42 — 44. and it is said in particular, concern-
ing our Saviour, that, being' raised from the dead, he dieth no
more, Rom. vi. 9. that is, he was raised immortal. And as be-
lievers, 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 chan-
ged as to all the properties thereof, it is not for us to pretend
to determine, nor ought we to be too inquisitive about it ; ne-
vertheless, we may conclude, that though it vvras raised incor-
ruptible and immortal, and exempted from the common infir-
mities of this life ; yet it was not, while here on earth, clothed
with that lustre and glory which was put upon it, when he as-
cended 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, v/hich 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 w^as 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 dreiu
on, Luke xxiii. 54. vrhich another Evangelist explains, and says,
It xuas the preparation, that is, the day before the Sabbath, Mark
XV. 42. The reason whv tlie day before the Sabbath is so call-
VOL. II. ' 3 i\I
454'
cd, 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 medita-
tion 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 nates 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 betv/een
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 of-
ten speaks of a number of days, inclusive of the first and last; as
when it is said, JVhcn eight daijs were accomplished^ our Saviour
was circinncised^ Luke xii. 21. including the days of his birth
and circumcision, between which six days intervened.* Thus
our Saviour continued three days in the state of the dead, in-
clusive of the first and last ,• or, he rose again, the third daj",
according to the scriptures.
We shall now consider what reasons may be assigned wl^
providence ordered that Christ should continue three days, and
no longer, in the state of the dead.
1. It seeni's 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 brea-
thed forth his soul into the hands of God one moment, and re-
ceived 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 ques^
tioned whether he died or no ; whereas his lying in the grave
till the third day, puts this matter beyond all dispute4
2. It was agreeable to the goodness and care of providence
that our Saviour should not continue too lon^ in the state of
* This observation is of use for tJie explaining the sense of several scriptures,
■wJdch contain a seeming contradiction betxveen them : thus, in Luke \%. 28. it is said.
About eight days after these saying-s, 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
^ne after six days, Jjuke speaks of the eight days, inclusive of the frst and last i
Jifark speaks of eight days, exclusive of them both, -which is but six dar/i:.
OF Christ's jexaltation, 455
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 concern-
ing 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 re-
surrection, 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 con-
viction.
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 earthy 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.
Ansrv, In answer to this objection, let it be considered,
1. That it cannot be denied, according to the scripture-ac-
count 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 there-
of, 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 jirst
daijy 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, x.-iz. 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 concehiing
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 zvas 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 xvere sick of divers diseases, he. Mark i. 21. compared
with ver. 32- — 34. from whence it appears, that the Sabbath
Ava*? ovp.T at sun-set that day ; for the Jews^ thinking it unlaw-
456 Oi Christ's exaltation.
ful to heal on the Sabbath day, as they expressly say else-
where, 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 com-
pound word to express this by, as the Greeks* have: thus it
is said. Unto txvo thousand mid 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 motming-, 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 be-
ing compleated, consists of a day and a night.
3. Jt 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, a?id neither eat nor
drink three days, night or day ; I also and my maidens will fast
Ukezvise, and so xvill Igo unto the kin^, 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,
'.vould 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,
.•-Ince It is a bringing back the dissolved frame of nature into
xhc sa^me, or a better state than that in which it ■v\'as before its
* This they call wx^n/ni^ov.
437
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 em-
phatical ; he wants words to express it, when he speaks of the
exceeding- greatness of his power which he zvroiight in Christy
when he raised him from the dead.'^
2. Since the Father, Son, and Holy Ghost, are God, as has
been observed under a foregoing answer,f it follows, that this
infinite power belongs equally and alike to them all, and there-
fore all these divine Persons may be said to have raised Christ's
body from the dead. That the Father raised him, no one de-
nies that speaks of the resurrection ; and the apostle expressly
says, that he zuas raised up fr07?i the dead by the glory of the
Father^ Rom. vi. 4. And it is farther said, that he raised him-
self from the dead : thus he tells the Jews, speaking of the tem-
ple of his body, destroy this temple, and in three days I zuill
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
xvas declared to be the Son of God with poxver, according to the
Spirit of holiness, by the resurrection from the dead, Horn. 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
Jie 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 eva-
sion, when they pretend to give the sense of that scripture be-
fore mentioned, Destroy this temple, and after three days I zuill
raise it i:p. 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 :
* Eph. i. 19, 20. vmiQAXKw ^s>«9o£ T«f k^^M-jcz j{l->^, povjer that k jrveat, evev. 1c
an hyperbole.
t See Qiiesf. IX, XL
4j8 of Christ's exaltation.
Is it so great a matter for a Person, who was quickened b):
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 im-
plied 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 here-
by declare himself to be a divine Person, or the Son of God.
VII. We are next to consider the effects of Christ's resur-
rection, 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 de-
stroyed 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 be-
ing the Creator of all things and was not purchased or confer-
red 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 Media-
tor, 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
t^iem, which were promised to them in the covenant of grace,
and also in his ordering all the affairs of providence to be sub-
servient 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 exer-
cise dominion in such a way, as it is displayed, with respect to
the heirs of salvation ; for that would have been inconsistent
4S9
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 re-
deemed 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 peo-
ple, consist more especially in four things.
(1.) Their justification is owing hereunto. And we are said
sometimes to be justified by hl-3 dei;t[i^ or by his blood, Rom.
V. 9. so elsewhere we are said to be justified, both by his death
and resuiTection, in different respects. Who is he that condem-
neth ? 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 j ustice of God ;
and, by his resurrection, he received a discharge, or acquit-
tance, 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,"^ viz.
that " our justification, which was begun in his death, was per-
" fected 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 dis-
" charged, we, in him, and together with him, received our dis-
^' charge 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,f cannot,
from the nature of the thing, be said to be before we believe.
(2.) Another effect of Christ's resurrection, is our quicken-
ing in grace ; as it is said, When zve 'were dead in sins, he hath
quickened vs 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 firs.t step taken in order to his applying what he
had purchased ; and that afterwards we are raised, as the con-
sequence 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,
* See tl,ie notes ojt Bom. iv. 25. f ^^^ Q-^^* XXX. LXXU,
460
in several places of his epistles, speaks of believers, as cruci-
fied, dead, and buried, risen, and ascended into heaven, and
sitting at God's right hand, in heavenly places, in, or with
Christ.*
(3.) This h also a means for our support against our ene-
mies, whose utmost rage can extend itself no farther than the
grave. They, for whom Christ died, and rose again, shall ob-
tain a glorious resurrection and eternal life with him ; and there-
fore he advises his peop**- not io 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, t;z2..
(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 y which stands in the w^ay of their complete
blessedness, shall be destroyed^ 1 Cor. xv. 36. accordingly it is
said, that he is risen from the dead^ and become the first fruits
cf therii that slept^ ver. 20. But this will be farther considered,
under a following answer.f
Quest. LIII. Hozv 7vas Christ exalted in his ascensiofi?
Answ. Christ was exalted in his ascension, in that having, af-
ter 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 ene-
mies, visibly went up into the highest heavens, there to re-
ceive 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. HozO 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.
* See Pncre 183, ante. f See Qiiesf, LXXXVIT
9¥ CHRIST 3 EXALTATION. 461
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 glo-
ry, that was immediately consequent hereupon. And accord-
ingly we are led,
First, To consider Christ's ascension into heaven. Here we
may observe,
i. The distance of time between his resurrection and ascen-
sion, and what he did during that interval. It is expressly said,
that he shelved hirnself 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
L o. Some of the evangelists are more particular on this sub-
ject 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, in-
deed, we cannot learn, from any account given by the evan-
gelists 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 aw^ay, and consequently that he was iTOt
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 un-
belief; therefore he w^ould not appear to them after his resur-
rection. And, indeed, had he done it, it is probable, consider-
ing 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 humi-i
liation being at an end.
2. He did not continue all the forty days with his apostles ;
nor have w^e 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 — 4C. 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 proper-
ties thereof, as he had before his death ; and therefore was not, as
they supposed him to be, when first they saw him, a spectrum.
Vol. II. 3 N
4)62
All the account we have of his appearing to his friends an4
fbllowers, 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 with-
drew himself in an instant ; afterwards, we read of his appear-
ing to the apostles, when they were engaged in social \\ orship,
on the day of his resurrection ; and also, that he appeared to
thcim again on the first day of the following week, John xx. 19.
compared with ver. 26. and another time at the sea of Tibe-
rias, chap. xxi. 1. and it is expressly said, after this, that this
•ivas now the third time that Jesus shexved hiinself to his disci-
ples^ after that he xvas risen from the dead^ ver. 14. And, be-
sides 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
J am risen^ I xuill go before you into Galilee^ Mark xiv. 28. and
the angel gives the same intimation. Go your way, tell his dis-
jciples that he goeth before you into Galilee; there shall ye see
Aim, as he said unto you, chap. xvi. 7. Now this intimation be-
ing, as is more than probable, transmitted to his followers, five
hundred of them waited for him there, and accordingly he ap-
peared 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, in-
struction 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, du-
ring his stay with, or at those particular times when he appear-
ed to them. Here we cannot certainly determine any thing far-
ther 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
io which he was to ascend, where they should, at last, be with
him, which was a very useful and entertaining subject, and
they cQuld 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 gos-
pel, and thereby promoting the affairs of his kingdom ; it was
necessary that they should receive instructions concerning this
ijjp Christ's exaltatioj^. 463
Uiatter, without which they could do nothing for the promoting
his interest in the world ; or, at least, they must have a parti-
cular 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 groun^l
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 prac-
tice, afterwards : this they seem not to have had, while our Sa^
viour was with them ; however, it is more than probable it wa^
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 thern^ 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 ascen-
sion; 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
Ghosts
(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 diifers 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. where-
as now none are excluded, but their commission must be exer-
cised throughout the whole world, wherever they came ; and,
together with this, he promised to be xvith 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 hada commission to preach the gospel, they wanted those
OS eHRlST S EXALTATJCK.
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 be-
gin the exercise of their public ministry.
(3.) Though it be not particularly mentioned in the evan-
gelical 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 know-
ledge of many of these things was necessary for the right dis-
charge of their ministry, which they were to begin at Jerusa-
lem, 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, w ho 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, visi-
bly went up into the highest heavens. There are two phrases,
in scripture, whereby this is set forth : thus it is said, He ivaa
taken up^ and he went iip^ Acts i. 9, 10. which variation of ex-
pression is used by the Holy Ghost, as some think, to denote
two different respects, or circumstances, attending his ascen-
sion. His going- iip^ 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 ex-
alting 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 scrip-
tures : 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 wa.-f
received up into heaven, Mark xvi. 19. and consequently his
claim to it admitted of, and accordingly he was exalted to this
465
honour by God'^s right hand^ Acts ii. ZZ. 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 as-
cended into heaven ; yet, considered as to its essential glory,
it fills all places ; in which respect it is said, that he was in hea-
ven whilst here on earth.^^
2. When we say, that Christ ascended into heaven in his hu-
man nature, this is not to be understood in a metaphorical sense,
as though it denoted only his being advanced to a more glori-
ous state, than he was in before his death ; since heaven signi-
fies a glorious place, as well as state. Were it only to be takea
in the former sense, it might, for the same reason, be said,
that there are no saints, or angels, loyally 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, / am not yet ascended to my Father^ John xx. IT.
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. 1 7. and sometimes it is taken for the clouds,
and so we read of the rahi^ Deut. xi. 11. or dexv 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. ir. but, besides all these senses of the word, it is taken
foT the seat of the blessed, the throne of God, where he mani-
4i66 iW iCKIWLST's EXALTATION,
■fests himself, in a glorious manoer, to his saints and angels*
To this place Christ ascended; andvi^^ this respect, it is^not
pnly said that he went into heaven, but that he zuas made higher
than the heaveiis^ Heb. vii. 26. or that h^ ascended far above all
heavens y 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
iuid glorious manner is evident from the account we have here-
of 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 hav-
ing 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 instruc-
tions, which he gave them, he led them as far as Bethany ; and
then it is said, in Luke xxiv. 50 — 5o, 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 Je-
rusalem, 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 Betha-
ny, which denomination it might take from the adjoining vil-
lage.
Or, if this be not sufficient to account for the difficulty be-
fore mentioned, we may suppose, that when the evangelist says,
in one of these places, that our Saviour led them out as far as
Bethany y he does not say he was taken up into heaven from
thence ; but, after he led them there, he blessed themy and, while
/if blessed them^ he was parted from them; therefore it is prohn-
or cHRrsT's exaltatiok. 46^
tile, that, when he was come to Bethany he gave them an inti-
yhation 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 thai
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 twd
scriptures, as to the place from whence he ascended. It is far-
ther observed, that his ascension was visible ; they looked sted*
fastly to-war ds heaven as he went up^ Acts i. 10.
From this account of Christ's ascension into heaven, we may
make two or three remarks.
Ist^ As to the place from whence he ascended, which wa«t
the mount of Olives, it may be observed, that it was the samt
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 ascen-
ded into heaven. And hereby it seems, as it were, to give ail
intimation to his people, that they ought to set the glory, which
they shall be advanced to, against the sufferings of this present
Hfe, 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 hum-
bled state, now represents him as entering immediately into
his glory. ^
The place in the mountain, from whence he ascended, is not
particularly mentioned ; nt)r 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 Sa-
viour's feet, as a memorial of his ascending from thence, is no-
thing else but an imposition on the credulity of ignorant per-
sons, without scriptufe-warrant.
468
^dlt/y 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 hsd a tendency to bring his people there ; and this
was the last subject that he co,;wersed with them about.
3^/y, What is said concerning his blessing them when, he
was parted from them, was agreeable to what is mentioned con-
cerning Elijah, w^hose translation into heaven was a type of
Christ's ascension thither, concerning whom it is said, that he
bade Elisha ask ivhat he shoidd do or desire of Cxod jTor htm^
before he xvas taken from hjm-, 2 Kings ii. 9. As the great de-
sign of our Saviours coming into the world, was to be a pub-
lick 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 bless-
ing for them as man, whereby he gave them a specimen of the
work which he is engaged in, in heaven, who ever lives to makq
intercession for them ; and it is farther obsei-ved, that he hft up
his hands^ and blessed them* Sometimes when persons blessed
others, they did it by laying their hands upon them : this Ja-
cob did, when he blessed the sons of Joseph, Gen. xlviii. 14.
as a sign of his faith, which was herein expressed, that bless-
ings 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^ ye gates^ and be ye lift up ye everlasting
OF Christ's exaltation. 4.6y
^oorsy and the King of glory shall come in, Psal. xxiv. 9. and
elsewhere it is said, Thou hast ascended on high, Psal. Ixviii.
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. r, 8, 9, 11, 24.
Moreover, this was foretold b)^ our Saviour hiip.self, whilst
he was here on earth, before and after his death, when he tells
his disciples, I go to prepare a place for ijou, John xiv. 2. and,
I ascend to mij Father, &c. chap. xx. IT. so that thtre was really
an appeal to his ascension into heaven, as well as to his resur-
rection, for the proof of his mission, and his relat'on to God,
as his Father, therefore it was necessary that he should ascend
thither. It was also necessary, as this wai a glory promised
him, as the consequence of his sufferings; and accordingly it
became him, for whom are all things, and bij xvhon 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 hea-
ven, 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 what-
ever they were to give their testimony to, must be die result
of the fullest conviction; and therefore, that they might con-
vince 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.
Ansiv, To this I answer. Ft 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 un-
deniable proofs that he was the same Person that suffered ; yet
there is a circumstance attending his ascension into heaven,
Avhich 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 disciple^
Vol. II. 3 O
470
J
Ho ground to expect ; therefore, that they might want no quali-
fication that was necessary, in order to the fulfilling their testi-
mony, 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 glo-
rious to himself, and all of them advantageous to his people.
Accordingly it is observed,
1. That he triumphed over his enemies ; a^ 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 pri-
son doors to them that were bounds Isa. Ixi. 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 de»\th ; 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. Ixviii. 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 hea-
venly 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 afl:ections 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 v.iih them there; therefore
OF CHRIST S EXALTATION. 4;^^
Christ's being in heaven, together with all his saints, is a
motive to ali believers to have their conversation in heaven^
which is the character given of them by the apostle, PhiL
iii. 20.
5. I'he last thing observed in this answer is, that Christ de«
signed 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 thing's. 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 zve ever
be with the Lord, 1 Thes. iv. 17. Thus concerning Christ's
exaltation in his ascension into heaven ; we now proceed to
<:onsider him.
Secondly, As exalted in sitting at the right hand of God,
which is a glory that was conferred upon him after his ascen-
sion into iieaven- 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 hea-
ven 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 advan-
ced to the highest honour there. As the right hand, amongst
men, is used to signify some peculiar marks of honour con-
ferred 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. 1 9. 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 sustain-
ed 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 stand-
ing in the presence of God; accordingly it is said, Thousand
thousands ministered unto him^ and ten thousand tiines ten
thousand stood before him, Dan. vii. 10. but Christ is distin-
guished from them all by this mark of regal dignity, in that he
sits and rules upon his throne, Zech. vi. 13^ Thus the apos?
tie 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 angek, «? he hath^
472
by hiherilance^ obtained a more excellent name than they^ Heb»
i. 3, 4. which he farther proves, when he says, To which of
the angels^ said hc^ at any time, sit on 7ny 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 spak« concerning the eternity of Christ's kingdom *.
There ai^e 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 hea-
ven and earth ; and, as the consequence thereof, gathering atid
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 f. Therefore what we are next to consider is,
that Christ, ?^ sitting at the right hand of God, makes inter-
cession for his people.
Quest. L V. Hozv doth Christ make intercession ^
Answ. Christ mp.keth 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, not-
withstanding 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
!s founded on his satisfaction. The reason why it is mention-
tioned in this place, after we have had an account of his death,
resurrection, and ascension into heaven, is, as I conceive, be-
cause 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, xvho is even at the right hand of God, who also
maketh intercession for us, Rom. viii. 34. In speaking con-
cerning Christ's intercession,
I. We shall consider the necessity thereof; and that,
1. Because this was foretold and typified. It was predict-
ed, concerning him, that he should make intercession for trans-
rgressors^ Isa. liii. 12. and elsewhere God the Father is re-
* See Page 393. f 'S'etf (^st. Ixii, bdii.
4r^
presented, as J^aying to him, Ask of me^ and I shall groe thee
the heathen for thine inheritance^ and the uttermost parts^f the
earth for thy possession^ Psal. ii. 8. which words, though they
contain' the torm of a command, are, doubtless, a prediction
relating to this matter, whereby it is intimated, that the glori-
ous success of the gospel, when preached to tlie world, should
not only be tb.e 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. De-
liver him from going; dow7i to the pit; I have found a ransom;
and as it is farther added; He shall pray unto God, and he shall
he favourable to him, end he shall behold his face xvith joy ; for
he zvill render unto man his righteousness , Job xxxiii. 23, 24,
26. seems rather to be understood of Christ than any other;
for it is most sgreeabie to the character given him of a mes-
senger 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 zvill 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 differ-
ent from that v/hich one man is obliged to make for another.
This appears, in that, in some following verses, we have a pre-
diction 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
biood 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 e7itcring into hea-
ven; now to appear in the presence of God for us, Heb. ix. T,
9. compared with ver. 11, 12, 24.
2. Christ's intercession was necessar)', 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 libertj' 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
474 ©F Christ's intersession.
his presence, or made partakers of the blessings, that are the
result thereof, by the intervention of an advocate, or inter-
cessor, with him, in their behalf; so man would not have stood
in need of a Mediator, or advocate, to bring him into the pre-
sence of God, or plead his cause, any more than he would have
needed a Redeemer, had he not fallen ; but his present cir-
cumstances 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
ivickedness ; neither shall evil dwell with thee. The foolish shall
not stand i7i thy sight ; thou hatest all workers of iniquity y
Psal. V. 4, 5. This punishment is the immediate consequence
of guilt, whereby the sinner ^s 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 con-
suming 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 di-
vine 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 speaks
any thing in their favour, who are under a sentence of con-
demnation, unless an expedient w^ere 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 bles-
sing to be bestowed on them, but he who was able to make
atonement for the*n, which no mere creature could do, since
the greatest price, that he can give, is far from being of in-
finite value : but such a price as this Christ has laid doiyn, as
has been before considered, in speaking concerning his priest-
ly 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 inter-
cession for them. This appears from several scriptures ; thus
it is said, He ever liveth to make intercession for them^ Heb«
vii. 25. andw^ have an Advocate with the Father y Jesus Christ-
the ri^kteouSy 1 John ii. 1 ,
4>75
1. Christ is represented as making intercession for his peo-
ple before his incarnation; as when it is said, Zech. iii. 2. The
Lord said unto Satan^ The Lord rebuke thee^ Satan ^.
2. After his incarnation, he interceded for his people in his
human nature ; and while he was here on earth, he did it a-
greeably to that state, in which he then was, though the effi-
cacy 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 w^as 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 ascen-
sion 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 pro-
mise made to him, upon condition of his bringing that work
to perfection, which was then only begun. And also what-
ever act of worship he then performed, it was agreeable to that
state of humiliation, in which he was : but now he is in hea-
ven, and consequently his work of redemption finished ; he
pleads his absolute and actual right to receive those blessings
tor his people, and apply them to them, which Godbefore 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,
iie says, Father I thank thee^ that thou hear est 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,
iie came into the world about, to perfection ?
* Christ did not intercede for his church before his incarnation forTnalfy, inas-
much as it is inconsistent Tvith his divine nature to pray ; prayer being an act of
worship ; but virtually, by luhicii lue are to understand that all the blessings ivldch
the church then enjoyed, -mere founded on the sacrifice, tviiich,i7i the fulness of time,
he designed to offer; and this is, by a prolepsis, represented as though it had been
ihen done, in the sa7ne sense as he is elseiuhere said to be the Lamb slain, from the
foundation of the world. See page 297,
476 OF Christ's intercession.
And to this let me add, that he will intercede for his peo-
ple 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 v/orld, 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 evi-
dence thereof; which contains in it the nature of a plea. But
this respects not only the blessings thay 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 our-
selves, or others, and that Avhen v\^e 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, de-
clared his love to, and willingness to save all those, whose
salvation he intercedes for; in which sense we are to under-
stand our Saviour's words, I say not unto yoii^ 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, pre-
sents 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 dif-
fers 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 righte-
ousness ; so that our access to God is mediate, Christ's im-
mediate. We plead what he hath done for us, as our Surety,
or Christ's intergessioji. 4,tt
ind 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 Fa-
ther in heaven, in the merit of his obedience and sacrifice on
earth. This is taken from the practice of attornies, or advo-
cates, 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 condi-
tion, 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 v.^as 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 pray-
ed 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 particu-
lar 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 comprehen;-
sive view, at once, of all the particular necessities of his peo-
VoL. IL 3 P
178 or cHRiar's intercession.
pie, for that vroiild 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 re-
suit of its union with the divine, as has been before observed*;
therefore,
(2.) When Christ is said to make use of words in interce-
ding 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 par-
ticular 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 sacri-
fice applied to all believers : thus he says. Father^ I -will that
theij also -whom thou hast given me be with me where lam^ that
they may behold my glory ^ &c. John xvii. 24. in v/hich 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. AU
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 further observed, that he intercedes for his people,
by answerinn- all accusations that may be brought in against
rhem : thus the apostle, Horn. viii. o2>^ 34. supposes a charge
to ha\e been brought in against God's elect, and that they
v/ere 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,
ansv/ers, by denying the charge, and undertakes to vindicate
them from it: but when the thinp^ laid to their charge is un-
dcr.iiibly true; a:i, for instance, that they arc sinners, and have
■^ .S'j^P^^-e 2.15.
4r9
i^ieicby coiiLracted guilt, and deserve to be for ever banished
•from the presence of God ; this Christ undertakes to answer,
no otherv/ise 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 man)'
3inful infirmities ; as it is said. There is not a just man upon
earthy that cloth good and sinneth not^ Eccles. vii. 20. and. If
we say xve have no sin^ xve deceive ourselves^ and the truth is
not in us^ 1 John i. 8. And these have a proportionable de-
gree 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 xve have an Advocate xvith 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 represent-
ed 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 bohily unto thf
throne of grace ^ that xve may obtain mercy ^ and fnd grace to
. help in time of nee d^ Heb. iv. 16.
(3.) Another consequence cf Christ's intercession is, the ac-
ceptance 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 offeringy Gen. iv. 4. The acceptance of our
persons is a branch of our justification, which ih ionnded on
Christ's sacrifice and intercession, as it is said, He hath made
as accepted in the beloved^ Eph. i. 6. And the acceptance of
our services, which are performed by faiih, supposes the re-
moval 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 Je-
sus Christy 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 des-
pairing thoughts, which we are sometimes liable to, by reason
ti the guilt of ^^in, when charged on our consciences; in vrhich'
460 Of cueist's coming to judge the world.
case, we should give a check to ourselves, and say, with the
Psalmist, W^^J ci^'t thou cast doxvn^ my soul? and whif 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 sal-
vation.
2. Christ's intercession is to be improved by us, as an en-
couragement 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 per-
formed to his glory, shall be accepted, upon the account of his
intercession.
Quest. LVI. How is Christ to be exalted in his coming agaiJt
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 con-
demned 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.
UR Saviour being in his exalted state, is to continue at
the right hand of God, till he has finished the remaining
part of his v/ork, 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
ihis answer. For the understanding of which, let it be con-
sidered,
I. That though he was, before this, solemnly invested with
i\ power of exercising judgment, and is continually distribu-
ting 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 de-
fe.-red till the last day. Though he be now known by the
jv^dgnients that he executes, which are oftentimes attended with
oi Christ's coming to jui>ge the world* 48 1
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 apos-
tle says. It IS appointed unto men once to d'lc^ and after thh 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 daij^
John xi. 24. chap. xii. 48. and, in that respect, that measure
oi duration, which we generally call time, will be ended, and
another, which is distinguished from it, which, by reusca 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 des-
cribed by the same measures that it now is ; nor shall the mo-
tion of the heavenly bodies produce those effects which they
dlo, in the frame of nature, whereby the various changes of
seed-time and harvest, summer and winter, day and night fol-
low 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 some-
times called the sinner's day^ Luke xix. 42. or the day of God's
patience, .and long-suffering. And v/hen 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 there-
of 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 vrorld, is
set in opposition to that part of his state of humiliation, In
which he was unjustly judged and condemned by vricked men,
and is designed to aggravate the crime of those, at whose tri-
b'unal he stood, v/ho, 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 heaveiiy
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 ungodlv
world, whereby he is, as it were, judged and condemned afresli,
and the unjust sentence that was passed upon him, in ttffect.
approved of; from all which, Christ shall be for ever vindica
ted, when his glory shines forth in a most illustrious manner,
as calling the whole world to stand at his tribunal, and reward
ing every one according to their works.
III, The time when Christ shall thus come to jndge th^;
world, is unknown, either by angels or men; and, indeed, om
Saviour himself, while here on earth, speaks of this, as a se-
cret, that had not been made known to him, as man, Mark xiii.
o2. and the reason why God has thus concealed it, is because
482 OF Christ's comixg to judge the world,
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 comings I'herefore we cannot but reckon
it an instance of unwarrantable presumption in several Jewish
writers, and some of the Fathers after them,^ to suppose, as
they do, that the v/orld shall continue six thousand years, from
the creation ; and that, as it was made in six days, and the se-
venth ordained to be a Sabbath, this had a mystical significa-
tion ; 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 v/ritten 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 v/hich the Messiah was to come, was that in
which he actually appeared ; notwithstanding, this is a ground-
less 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 v/ith vrhich Christ
shall appear, v/hen 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 v/ill be very awful and tremendous.
1. He shall come in his ov/n glory, by wiiich we are to un-
* .'is for the Jeivish writers, tlicif mention a tradition taken from oiie Eiiasjtvhich,
some think, refers, to a spurious -writing, that rjeiit under the narue of the prophet
Julijah : but this then /c^^'- uncertain : neither do they sis^iiifi/ I'jheiher it ivaa a loiH-
ien or a?i ovnl traddion ; nor do ifiry i7iiimate 7tfhen, or rJiet^, this E.lias lived. Uoxv'
ever, the tradition ~t>as received by many of them. It is mentioned in the Talmud in
Trcici. Sanhedrim, cap. xi. § 29. Edit, a Cocc. Tradltio est domus Elije : Sex mille
jinnos uurat mundus: bis mille annis inanitas & vastitas. Bis mille aniiis Lex.
Denique bis mille annis dies Chi-isti. At vero propter peccata nostra & phirima
k enormi:!, abieiunt ex bi.s, qui ubierimt. ^nd the same is mentioned in uncther
Talnmdic treatise, called,. ^vodu Sara, (Vid. eund- edit, ab Edzard. cap. 1. pHge65.
>:>.nn. ejusd. annot. page 2^:1; H^ seq.) And Afu7ui.':^eh Ben-hruel asserts the sante
thing, ( Vid. ej'isd. de Creat. Probl 2(>.) Other7vriters, among them, improve upon this
anjecture, and pretend, ihat as the ..un -una created the fourth day, so the jlessiah
-iL-as to ccivit\ after 4000 years, by ti-Lich ihcy appear to be self -condemned. However,
as an e.cpedicnt to disembarrass tht^mselves, th^y all pretenil, that Chnst^^ earning i,'.
<J:f erred for their aint: ; -which evasion i.j too tvcah to rjtird off the ev<)dence ivhich -we
t.avefor the truth of Christianity. That s&veral of the Futhcr.'i imbibed this notion.,
concerning the -world's continuing ^^000 years, according to the number of the day}
of the creation, is evidt-nf. Ladantiua begins his Miliemdum then, and suppose;,
:hat the ihons<indyear>\ from thence to ttie end of time, ans^vers to tfie seventh day
or Sabbath of rest. (Vid. Lactant. dc Vit. Beat. § 14.) Jtvgnstin, liho dcas not give
into, the Millennium, supposes, that time i7ill end iviih the 6u00 years, which anrwei'S:
to the sixth day of the creation,- and then, according to him^follorjn en eternal rab
■batim, {Vid r'lajid: Cfv Dn,.lib..XX. cat. 7.)
OF chiust's coming to judge the world. 48:i
derstand, that the gloiy 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,
%vhether 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 Mill farther appear, in determin-
ing 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 re-
ceives 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 di-
vine Person. From him it w^as that he received a commission
to lay dov/n 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 vand 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, / konour my Father^ John
viii. 49. and therefore this work, which is^ as it were, the lay-
ing 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 Fa-^
ther, he receives from him, a testimony of his highest appro-
bation of him therein. When he was here on earth, as the apos-
tle says, He received from the Father honour and glory ; when
there came such a voice to him from the excellent glory ^ say ing\
This is my beloved Son in tvhom I am -well pleased^ 2 Pet. i. IT.
This testimony was given to him at his baptism, and transfigu-
ration 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 il-
lustrious part of his mediatorial work, he will have the most
glorious testimony from the Father ; and, indeed, his receiv-
ing the saints into heaven, who are styled, Blessed of his Father^
who shall inherit the kingdom ivhich he had prepared for them^
from the foundation of the xvorld^ Matt. xxv. 34. will be a stand-
ing 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,
484 OF CHRIST S COMING TO JUDGE THE WORLD.
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 de-
scribed 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,
5 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 apos-
tle's words, 1 Thes. iv. IG. and he adds, that this shall be atten-
ded with the resurrection from the dead, and the change of
those who being found alive ^ shall he caught up together in the
clouds, to ?neet the Lord in the air ; and elsewhere he says. The
trumpet shall sound, and the dead shall be raised incorruptible^
and xve 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 righ-
teous from the wicked, which is said to^be done by the minis-
try 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
Avith 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, signify-
ing some triumphant expressions of joy, suitable to the great
occasions ; or the word,* which we render a shout, may signi-
fy the powerful word of command given by our Saviour, where-
by the dead are called out of their graves ; and agreeable here-
unto, 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 ^vho is called so, as
OF Christ's coming to judge the- world. 48^
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 tri-
bunal; 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 mean-
ing of the word arch-angel, in this, and two or three other scrip-
tures, in which we meet with it. But, though I will not con-
tend with those who are otherwise minded, yet I am rather in-
clined 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 so-
vereign of all the angels, who, as the apostle says, xvere created
by him^ and for him^ Col. i. 16. and who are commanded to zvor-
sh'ip him^ Heb. i. 6. and, as it is said elsewhere, Angels^ autho-
rities, and powers^ are made subject unto him^ 1 Pet. ii. 22.
therefore he certainly has a greater right to this glorious cha-
racter 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 shc^U 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 be-
fore 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 vrere to march by their armies, ot
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 apprehen-
sions of the glory of this day, have supposed, as though there
were nothing figurative in the mode of speaking ; whereas the
principal thing intended thereb}?- is, that there shall be some
glorious ensigns of the divine majesty, or the effects of his pow-
er, which shall fill his saints with exceeding great joy, and his
enemies with terror, and shall be a signal to ail 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 imderstood in the same manner, as w^hen God,
appeared from mount Sinai, ivith the voice of a trumpet exceed'
ing loiid^ Exod. xix. 16. it is not improbable that there will.be
a sound like that of a trumpet formed in the air, by the imme-
Vol. XL ^ 3 Ql ' •
486 • TIIK BE^iEFITS OF REDEMPTIOS".
diate power of God, which shall be heard throughout the whole
world, which will be an intimation to all, that the gi^eat Judge
of quick and dead is at hand, and will be a branch of that exter-
nal glory, with which he shall appear.
We rnight 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 wick-
ed, in some following answers,* we shall proceed to speak con-
cerning the application of redemption, or the benefits procured
by Christ's mediation.
Quest. LVII. What benefits hath Christ procured by his me-
diation ?
Answ. Christ, by his mediation, liath procured redemption,
with all other benefits of the covenant of grace.
Quest. LVIII. Hoxv do xve come to be made partakers of the
benefits xvhich Christ hath procured?
Answ. We are made partakers of the benefits w^hich Christ
hath procured, by the application of them unto us, which is
the w^ork especially of God the Holy Ghost.
Quest. LIX. Who are made partakers of redemption through
Christ?
Answ. Redemption is certainly applied and effectually com-
municated 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. XN the first of these answers, we have an account of the
JL blessings, which Christ, as Mediator, has procured for
his people, namely, redemption, with all the other blessings of
the covenant of grace ; and accordingly w^e may observe, that
the covenant of grace ii the foundation of all the blessings that
we enjoy, or hope for; and, among these, redemption is inclu-
ded, which having been before considered, we need not, at pre-
sent enlarge on it.
- ^ct Quest. Lxxxriii'^xa
THE BENEFITS OF REDEMPTION. 487
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 vre 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 seve-
ral other benefits which follow hereupon, v/hereby the work of
grace is carried on, and we enabled to go on in the ways of
God, v/ith spiritual peace and joy in believing, till we come to
glory.
II. It is farther observed, that we are made partakers of ther,e
benefits by the application thereof to us; first, they are purcha-
sed, and then applied. ^Ve are first redeemed by price, and
then delivered by the almighty power of Ciod, and the applica-
tion hereof is said to be more especially the work of the Holy
Ghost; whereas the purchase of it only belonga to. the Me-
diator.
In considering the application of redemption, we may ob-
serve, that it is a divine work, and- therefore not to be ascribed
to ourselves, but it is the gift of God, Eph. ii.. 8* aud, as it is
a work appropriate to God, so it is, in several scriptiires, said
to be wrought in us by tiie H0I3- Ghost. Accordingly we are
said to be born of the Spirit^ Jo^iii iii» 5, and saved hij the wash-
ing' of regeneration^ and rencii^ing of the Holij Ghost^ Titus iii.
5. upon which account, the Spirit is sometimes called the Spi-
rit of holiness, and power, and he is said to dwell in us ; which
plainly shews that he is emiPxently glorified in the application
of redemption.
But inasmuch as it is said, in one of the. answei-s we are ex-
plaining, that this is the work especially of God the Holy
Ghost, which is a mode of speaking ofteii used by those who
treat on this subject ; this is to be considered with great cau-
tion ; and therefore when vv^e 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 ; * therefore when the appli-
• TIms divines g.eneralbj siw. Opera Tvinitatis ad extra sunt indivisa.
4.&8 THE BXNEriTS OF REDEMPTIOK.
cation of redemption is said, more especially, to belong to tlu;
Holv 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 in-
sisted on it elsewhere.*
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 allbw ; 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 conti'ary 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 v/as,
that the}', who were redeemed, might reap the benefit of it. And,
in this sense, it is farther observed, that it is certainly and ef-
fectuallij applied to them ; from whence it follows, that the ap-
plication thereof does not dej^cnd 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 what-
ever condition can be assigned, as conducive hereunto, it is the
purchase of Christ's death ; in which respect, the Spirit's ap-
plying one saving benefit, m.ust 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. f
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 inter-
ested in Christ's redemption, as it includes in it all other gra-
ces, 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.:}:
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 in-
valuable promises of this and other graces, that accompany sal-
vation. 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
^ i>cc Vol I. pa^e 291, 292. t See pc^e 185, 187, 322, 324. ^ Sc^ Qu^sL Ix^iv
OISADVAKTAGE OF XOT HEARING THE GOSPEL, 489
jiad a being, yet the application of it is in God's appointed time>
when, after having rim great lengths in impenitency and unbe-
lief, he is pleased to call us by his grace, and thereby bring us
into the way of salvation.
Quest. LX. Can they xvho have never heard the gospel^ and so
know not yesns Christy nor believe in h'lm^ he 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 pro-
fess ; 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 ena-
bled to believe in Christ, according to the gospel, then it fol-
lows, that they who have not the gospel, cannot be made par-
takers of this privilege ; and the general scope and design there-
of is to assert the necessity of divine revelation, as Vv'ell 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^ end narrow is the rvay which leadeth
unto life^ and few there be that find it^ Matt. vii. 14. I am sen-
sible that this doctrine cannot but be disrelished by them, who
are disposed to exclude any from a possibility of attaining sal-
vation ; and are ready to charge those with groundless censo-
riousncss, and vrant 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 assert-
ed, that the Heathen, as well as Christians, are put into a sal-
vable 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
490 DISADVANTAGE' OF NOT HEARING THE aOSPEL.
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 ne-
cessitv 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 v/ith the gospel ; but either leave it, as
a matter which v/e 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 Hea-
then 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 Chrifst, 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 re-
velation ; wherecs others, who do not suppose it necessary to
salvation, but only to our farther improvement in the way there-
unto, and therefore conclude, that Christianity is only a bright-
er, or clearer way to heaven ; these are, more especially, oppo-
sed 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 dispensa-
tions are too severe, and that that goodness and mercy, which
is his nature and delight, is not sufficiently advanced and mag-
nified; 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, f;nd 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 Christy
and the way of salvation by him. It is necessary for us there-
fore to premise,
1. That we pretend not to pass a judgment concerning tha
final state of particular persons, by concluding, that they, who
are now strangers to Christ, and his gospel, shall always re-
main 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 vmacquainted with the way of salvation by him. And as for
the possibility of God*s revealing Christ, in a secret way, to
those vrho 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 thei-efore we must have a clearer
proof hereof, before we can believe it.
2. God might justly have excluded the whole race of man^
kind from a pos$2l)ility of attaini'.-!g salvation, ^s well as the h]U
DISADVANTAGE Of NOT lIEARINGr THK GOSPEL. 491
en 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 witii the gospel-overture, which was never
made to them. Invincible ignorance, though it be an unhap-
piness, 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 xvithout laWy
shall perish xvithout laxv^'Rom, ii. 12. be applicable to them,
which, I think, no one will deny ; yet their condemnation can-
not 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
of nature, cannot be exculpated from the charge of many ac-
tual sins committed by them ; in which respect they have re-
belled 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 xvith all unrighteousness^ fornication^ cO'
vetousness, maliciousness y -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, in-
deed, 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 punish-
ed 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 con-
sideration. 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 intima-
tion 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 pro-
ceed to consider. Accordingly it is observed,
495 Di:iADVA?:TAG£ OF NOT HEABING THE GOSPEL^
I. That they who never heard the gospel, and neither know
nor believe in Christ, cannot be saved. This supposes, th.tt faith
and salvation are inseparably connected ; and, though it be par-
ticularly applied to those v/ho 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 impeni-
tency, 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 con-
versation has been, as the prophet Isaiah savs. Thou art xvea-
r'led in the greatness of thy xvaij ; yet saidst thcu not^ There is
no hope^ Isa. Ivii. 10. or like the person whom Mosts speaks
of, who, xvhen he heareth the xvords of this curse^ yet blessetk
himsef in his hearty saying-., I shall have peace., though I walk
in the imagijiation of mine heart., to add drunkenness to thirsty
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
siwed ; and it is one of Satan's great engines, by which he en-
deavours 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, in-
asmuch 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 pre-
tend not to be Atheists, though they express not a due vene-
ration for the divine Majesty, that they., may not be excluded
from the society of mankind, who have some degree of abhor-
rence 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 eiithusiasm ; 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 in-
sinuate, that they were vile persons, guilty of the most enor
: DISADVANTAGE OF NOT HEARING THE GOfcPEL. 493
mous crimesj and yet were saved : and wickedly infer from
thence, that there is nothing solid and substantiiU 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 thenii
of his glory, but I'eckoned, 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 nuracles, which
none but the blinded Jews, and they who are equally prejudi-
ced against Christianity, never pretended to contest, much les^
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, allovv^ 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 eter-
nal torments for it ; so that if they allow the soul to be immor-
tal, 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 ci-
vil society, to prevent men from murdering one another, dis-
turbing 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 immo-
rality render persons obnoxious to bodily diseases, some marks
of infamy, which custom has annexed thereunto, or the lash qf
human laws* This is all the scheme cf religion, that some
among the Deists endeavour to propagate; and every thing thsjt
is built more immediately upon divine revelation, they not only
reckon unnecessarv, but enthusiastic, and no other than a con-
Vol. II. ' 3 R
4iJ4: DISADVANTAGE or NOT H'EARING THE GOSPEL
trivance of some ^ who, with a view to their own interest, en-
deavour to puzzle the world with mysterious doctrines, which
neither they, nor their votaries understand.
It must br 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 ano-
ther world, if there be a future state, which, through the in-
fluence of that scepticism, which is, for the most part, a con-
comitant of Deism, they sometimes question. We shall not
make so great a digression from our present subject as to givie
a particular reply to these assertions, which, though propaga-
ted with much assurance, are not pretended to be defended by
f^olid 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 con-
firm 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 v/ays as our ways, and will not resent those injuries which
we may offer to him, but will lay them under eternal obliga-
tions to him, who have, by their sins rendered themselves un-
worthy 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 con-
fidence ; it is nothing else but to abuse the riches of God'is
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 ; bm 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 mer-
ciful 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 Vv^ell make use of the same argument,
and say, that because God is merciful, therefore he will deliver
them from those chains of darkness and miser)^, in which thev
^.rtt he^]A : as that tho^ mercy of God should be presumc-d to ht
X)ISADVANTAGE Ol- NOT HEARING THE GOSPEL, 4§5
a foundation of hope, to those who have no ground to condude
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^ sloxv to anger ^ and plenteous
hi mercy^ Psal. ciii. 8. but then it is added, that this vie^cy h
from everlasting to everlastvig upon tfiem that fear him; to such
as keep his covenant^ and to those that remember his command'
ments to do them^ ver. 17, 18. and elsewhere the Psalmist ad-
mires the goodness of God, (which is, doubtless, beyond ex-
pression wonderful) when he says, how great is thy good-
nes$^ 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 testi-
monies^ 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 ruas in Christ reconciling the world unto
himself 2 Cor. v. 19. and then he adds, as au expedient to give
sinners a ground of hope, that they have an interest in this pri-
vilege, that, in the gospel, he sends an embassy to them, to be-
seech them, as they value their own souls, to be reconcile^ to
God, by complying wi$h the gospel-overture, and repenting of,
and desisting from tlieir rebellion against him. And<, when he
is represented as the Father of mercies^ and the God of all coniy
fort^ he is, at the same time, styled, the God arid Father of our
L.ord Jesus Christy chap. i. 3. to denote, that this mercy is dis-
played in and through a Mediator ; and therefore our hope of
attaining it, must be founded in our interest in him, which can-
not be considered otherwise, than as including in it the grace
of faith. Are they, who have a right to expect salvatioi), called
heirs ofGod^ and joint- heirs xifith Christ ? Rom. viii. 1 7, 'i%fy
496 DISADVANTAGE Of NOT HEARING THE GOSPEL.
are farther described, as conformed to his image^ ver. 29. Have
they a right to the inheritance of the satnts 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 eter-
nal life^ he intimates that this would be a presumptuous expec-
tation, were it separate from their keeping themselves in the love
ofGody Jude, ver. 21.
2. Others have no foundation for their expectation of salva--
tion, but by extenuating sin ; and are hardly persuaded to con-
fess themselves to be sinners, how vile soever their conversa-
tion 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 xvere sin^ Hos. xii. 7, 8. and, when
the prophet Jeremiah exhibits a charge against a degenerate
age, and tells them. Thou hast taught the ivicked ones thy waySy
also in thy skirts is found the blood of poor innocents; what
abominable stupidity were they guilty of, when they reply to
this. Because lam innocent^ surchj 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 them-
selves : thus the Pharisee pleases himself, that he was not guil-
ty of some notorious sins : that he was no extortioner^ or adul-
terer^ nor even as the Publica'n^ 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 no-
torious sinners, yet they presume that God will not punish them
eternally for this, but will make some allowance for the pro-
pensity of human nature to sin, or the force of those tempta-
tions, which they have not been able to withstand ; or, if they
are liable to any extraordinary afflictions in this life, they sup-
pose that these are sufficient to compensate for all the sins that
they have com.mitted, and therefore their miseries shall not be
extended beyond itj 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 foun-
dation 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. 1. 21. which
DISADVANTAGE OF NOT HEARING THE GOSPEL. 497
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 punish-
ment, is an affront to the holiness of God and a disbelief of
those threatenings which are denounced against it. It is, in ef-
fect, 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 P 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 P chap. xl. 8. But since the eternity of
the punishment of sin is particularly insisted on, under a follow-,
ing answer,* 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.
o. 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 failh, 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 use-
ful to those with whom they converse, they are ready to con-
. elude, 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 contrar\^ to what our Saviour says.
When ye shall have done all those things whieh are commanded
you^ say^ We are unprojitable servants^ Luke xvii. 10. I would
not have it thought that hereby I design to depreciate any mo-
ral duties, or virtues, which have in them a degree or excellen-
cy, in proportion to their nature : but the only tiling that I in-
tend 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 ar^-
not accepted by God ; and that hope of salvation, v/hipK^s
founded thereon, is vain, and unwarrantable.
* Sec Que.st. LXXXTX..
498 DISADVANTAGE Qi NOT HEAllING THB OOSPEt.
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 doings
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 dishonoui^
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 of-
fer 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 suificient 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 unne-
cessary, 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 dis-
pose them to glorify God, and to do good to men; these sen-
jjibly 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.
il. It is farther observed, in this answer, that there is sal-
vation in no other but in Christ. The scripture is very full and
express to this purpose ; Thus it is said. Neither is there saha-
tio^y in omj other ; for there is none other name under heaven
given among' meny wherebij xve must he savedy Acts iv. 12. and
e^sewher*. the apostle says, Other foundation can no man lay^
»1»AUVA«TAC« i)r NOT HEA^lNd TH» »<»l»:£lrt 499
t-^aa /^a^ w laid^ which is Jesus Christy 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 founda-
tion-stone of this glorious fabric, and therefore we must con--
t;lude, 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 offaithy
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 ob-
tain precious faith through his righteousness , 2 Pet. i. 1. and
he is said to divel/ ifi 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, Te believe in God^ believe also in m€y
John xiv. 1. and this grace is frequently described as a coming
to him^ chap. vi. Z5» 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 express
sion, 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 blessed-
ness, 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 tfie
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, Pro-
phet, 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 ren-
dered 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 know*
ing him to be a Mediator, and, as such, ordained and qualified
to execute them. This cannot be known without divine re-
velation.
Moreover, this is evident, from the apostle's method of rea-
soning, 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 P 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 sal-
500 DISADVANTAGE Oi NOT HLARING THE GOSPEL.
vation 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 Fa-
ther^ Eph.. ii. 18. To have access to God, is certainly necessa-
ry 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 Christy to the glory ojGod^
2 Cor. i. 20. Therefore, what hope can there be of obtaining
tliese 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 con-
nected with salvation by the apostle, when he says. Whom he
justifed^ 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 con-
demning 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 oa 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 fre-
quently 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, lam blameless, Phil. iii. 6. and elsew^here 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, witlv-
out 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 thi&
answer, that they, who never heard tlie gospel, and believe not-
in Christ, cannot be saved.
DISADVANTAGE Of NOT HEARING THE GOSPEL. 501
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^ hut
the wrath ofGodabideth on hwi^ John iii. 18, 36. and elsewhere,
If ye believe not that I am he^ ye shall die vi your sins^ chap,
viii. 24. And inasmuch as faith is founded on divine revela-
tion, 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 whe7i they zvere GentileSj and
consequently strangers to the gospel, they had no hope, being'
ivithout God in the world, Eph. ii. 12. so that, whatever know-
ledge 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 Gen-
tiles, that is, v/ithout the light of divine revelation ; and there-
fore what he says, concerning them is applicable to all the Hea-
then, as such.*
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,f as if we ren-
dered it, during the times of this ignorance, God having over-
looked them, that is, the Gentiles, hath nozv commanded all meit
every xvhere to repent ; and, if they were disregarded by him,
ihey could not be supposed to be the objects of hi* 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 %visdom ; 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 hje
says, that whatever they knew of the perfections of the divine
nature, so far as they may be known v/ithout divine revelation,
yet by wisdom they knew not God; and therefore he says, Where
is the zvlse P where is the scribe P zvhere is the disputer of this
zuorldP Hath not God made foolish the zvisdom of tins ivorldf
1 Cor. i. 20.
* It is a rule in lo^ic, A giiatenus ad omne \'a!et consequentia.
Vol. ir, 3 S
J0;5 DIbADVAIsTAG£ Oi' NOT HKARl.NG TIIL GOSPLL*
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
lor them to know the way of salvation by a Redeemer.
Ansxv. To this it may be replied, that we must distinguish
between God's condemning persons for not knowing the gos-
pel, which is to condemn them for invincible ignorance, and
his not giving the gospel to a greater part of the world, (as a
necessarv means of grace and salvation) whom he designed, as
we before observed, to overlook, and suffer to walk in their
own ^vav. If the goodness of God had laid a natural obliga-
tion on him, without an act of his sovei'eign will, to bestow the.
means of grace, or the knowledge of the wa}' of salvation on
them, then it would have been contrary to his divine perfec-
tions 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 knozun of God^ is manifest in them ;
for God hath shexvn it unto them; and, in chap. ii. 14, 15. When
the Gentiles zvhich have not the law^ that is, any other law than
that of nature, do^ by nature the things co?itained in the larv ;
i'hese having not the laxv^ are a laxv unto themselves ; zvhich shew
the ivork of the laxv xvritten in their hearts^ their consciences
also bearing them xvitness^ and their thoughts the mean xvhile
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 thern ;
therefore they are justified by walking according to the dic-
tates of tlie light of nature.
. Ansxv, 1. As to what the apostle said, in the former of these
scriptures, that thatxvhich may be knoxvn of God, is manifest in
them, or shexved to them ; he does not speak of those things
which are, to be knov/n of God, that have an immediate refer-
.cjjice 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 xvhich is knoxvn by them^^' is from him as the
Gcd of nature, he has shewn it to them, that is, he has given
them suiiicient llglit to discover his eternal poxver and Godhead,
in a way of icasoning from the things that are made, as he
iidds, in ihi: fo'ilov.-ing v/ords ; but the eternal power and God--
DISADVANTAGE OF NOT HEARING THE GOSPEL. 303
head may be known by those who are destitute of that know-
ledge, which is necessary to salvation.
2. As to the other scripture, mentioned in the objection, in
which t/.e Gentiles are said to do by nature the things contained
in the law ; he does not infer from thence that they are the ser-
vants of God, or willing subjects to his government, or, indeed,
that they fulfil the law of nature ; and therefore vre cannot sup-
pose that he concludes them justified thereby, which is contra-
ry to the whole tenor of the apostle's doctrine, in other parts
of his writings. It is true, he says, that their consciences some-
times 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 commit-
ted by others, when, at the same time, this does not exempt
ihem from the guilt of sin in general, or give them a right and
title to eternal life. The apostle therefore designs only to shev/
how far the corruption of men may be restrained, by their at-
tending to the dictates of the light of nature, wherelDy a great
deal of sin and guilt might be prevented : but he does not de-
termine that God has any farther design of grace toward them ;
for, if he had, he would have given them the means of salva-
tion ; 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, v/ithout sufficient evidence from
scripture.
Object, 3. It is said, in Rom. ii. 4. that the goodness of God
Icadeth 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 consi-
dered the vile abominations which were practised by the Gen-
tiles, in the foregoing chapter, in this he reproves the Jews,
when he savs, in ver. 1. Thou art inexcusable^ man^ that
judgest^ and yet dost the same things ; and, in ver. IT. Bcholdy
thou art called a jfew, and restest in the law^ and makest thy
boast of God ; therefore, if the flpostle is speaking to them, when
he says. The goodness of God leadeth thee to repentance^ we art;
not only to understand hereby the bounty of common provi-
dence, 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, aboN^ all the rest of the v.'orld,
^0 whom pertained the adoption^ the^ glory ^ the covenants^ and
the giving the law^ and the service of God ^ and the promises^ as
-004- DISADVANTAGE OF KOT HEARING THE GOSPEL.
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 dispu-
ting with the Athenians, in Acts xvii. 27. put them upon seek-
in^ 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.
Ansxu, To this it maybe replied, that, if hy seeking the Lord^
the apostle means enquiring into the way of salvation by a Re-
deemer, 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 rvill 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 con^
sidered, 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 rnight 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 hy the light of nature ; and the consequence of it
would be their attaining such a degree thereof, as would dis-
cover the absurdity of that idolatry that they were guilty of,
which the apostle ic arguing against. And we may observe,
that lie makes use of such a mode of speaking, as is very a-
greeable to this sense of the text, when he says. If haply ye
might fed after him; ^vhich is a metaphor, taken from those
who are encleavouring 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, per-
adventure, you may find hi??i, 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
tvas like to gold or silver, or stone, graven by art and man's
device^ which would have effectually confuted that gross idola-
DI5ADVA^'TAG•E OF NOT HEARING THE GOSPEL. 50a
try, which they were charged with ; yet some did not attend to.
the hght 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,
m 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 ridi-
cule and contempt; therefore it does not follow, that the Hea-
then, 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
Ticripture, as men excelling many others in grace, conceining
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 fatth^ no
ri'Ot 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 *, 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-receiv-
ed 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 v/as not an idolater, o;- a
stranger to revealed religion ; and therefore it cannot be r.rgu-
ed, from hence, that they, who are so, may be in a state of sal-
vation.
2. As for Job, and his friends, mentioned in that book which
goes under his name, it is certain, that they were well ac-
quainted widi the revealed will of God, as appears from the
subject-matter of that book; and to say, that they were cut of
the pale of the church, as tliey did not descend from that branch
of Abraham's family, from which the Israelites camo, this
will not do much service to their argument, unless it could be
proved that they were strangers to the faith, and way of salva-
tion, that was professed by the church. We have, under a
foregoing answer f, considered them, as living before the sQrip*
• >^ccpn^c 266—263. t '^^e / Vol. 458, 459.
506 DISADVA^'TAGE OF NOT HEARING THE GOSPE'L.
tures were committed to writing, and also before the distinc-
tion between the Jew and Gentile v/as 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 v/hcre they lived, yet it does not appear that
they were so ; therefore this cannot be brought, as an argu-
ment, 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 wa3 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 hacl 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 cer-
tain, 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 ex-
traordinary in his character, viz. that he was a devo7it inan^ and
one that feared God; who gasve much alms to the people^ and
praijcd to God always^ Acts x. 2. and it is farther said, con--
cerning him, that his prayers and his alms came up for a me-^
morial 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 con-
clude that he was in a state of salvation before Peter was sent
to preach the gospel to him, which the learned Beza *, and
others, suppose : nevertheless, it m.ust 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 s^ad^th^t he fell down at Peter'' s
feety 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 extra-
ordinary civil respect, which, because it had the appcai-ance 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 Ro-
man, and bred up in their religion, yet it appears, from his
general character that he was very much concerned about th:3
* yi:l. Bez. in .Ice
DISADVAJfTAGE OP NOT HEARIN<^ THE GOSPEL. 507
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 con-
verse 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, v/hen 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 evi-
dence 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, be-
cause, 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 xuords^ xvhereby he and all his
house^ should he saved ; it plainly argues, that, before this,
they were not in a state of salvation ; and, if so, then the ob-
jection, 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 ov/ned the humiliation, re-
•pentance, and reformation of the Ninevites,* and it is said,
that vv'hen 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 re-
marked on this occasion, that though he would not part with
all for Christ, and therefore was not to be reckoned a believer;
yet JesuSy beholding hi?n^ 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 v/e not suppose-
that God approved of what was excellent in Cornelius's charac-
ter, 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 re-
velation, as appears from several rules and modes of worship,
which they had, by tradition from the Jews. It was a general-
ly received opinion among them, that the sins they commit-^
508 DiSADVANTAGr Of NOT HEARING THE GOSPEL.
ted, were, some way or other, to be expiated, or some atoiTe-»
mentwas to be made for them; upon which account they of-
fered sacrifices, and, in order thereunto, had their temples, al-
tars, and priests, consecrated for that purpose ; which is some-
thing 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 hand-
ed down to several nations by uncertain tradition, with a great
mixture of corruption ; so that it is hard to find such a resem-
blance between them, as wotdd denominate them of divine ori^
ginal. But suppose they had a conviction that sin was to be
expiated by sacrifice ; yet they had no manner of idea con-
cerning 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 there-
fore, when the Jews offered sacrifices, and observed several
odier rites of worship, which were instituted by God, yet, in-
asmuch 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
vai7i 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 m.eans 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 Sa-
viour only of such ; which is what several understand, when
they say, that there is no salvation out of the pale, or inclosurc
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 call-
ed the body, of which Christ is the Saviour, Eph. v. 23. and
the members thtreof are said to he made partakers of union
and communion with him, and to be inseparably joined to
him, as their head and Husband, when they aro effectually
OF THE CHURCIT, VISIBLE AND INVISIBLE. JOS
called; so 'that these have an interest m 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 madet
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 im-
possibility 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
Jiim for the privileges which we enjoy, in being favoured with
jt, 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 P
Heb. ii. 3.
Quest. LXI. Are all they saved who hear the gospely and live
in the church ?
pAnsw. 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. LXI I. What is the visible church P
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 re-
ligion, and of their children.
Quest. LXIII. What are the special privileges of the visible-
church P
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
«iemies, and of enjoving the communion of sajnts, the or=
Vol. II. ;? T
ilO OF fHEr cHoRCH, visibl:e, and IXnSiliLL*
dinary 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 exclud-
ing none that will come unto him.
Quest. LXI V. V/hat is the invisible church P
Answ. The invisible church is the whole number of the electa
that have been, are, or shall be gathered into one, under
Christ the Head.
''W^HEY who are made partakers of Christ's redemption,
JL and are brought into a state of salvation, have been be-
fore 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 un-
derstood : thus the multitude that met together at Ephesus,
who made a riot, crying out. Great i? Diana of the Ephesians^
are called a church; for the word is the same, w^hich we gener-
ally so render,, in Acts xix.. 32. ..Our translators, indeed, ren-
der it, The assembly zuas confused^ and, in ver. 39. it is said,
This matter ought to be determined in a lavjful assembly, that
being an unlawful one; and, in ver. 41. The town-clerk dis-
viissed the assembly; in all which places, the w^ord, in the
Greek *, is the same which we, in other places, render c/zwrc/i;
and the reason why our translators have rendered it assembly,
is, because the word cimrch 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 wor-
ship, and so it is oiten taken among us, and some other re-
formed churches, as well as the Papists ; but it does not suffi-
ciently 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. v/here it is said. When ye come together in the churchy
I hear that there are divisions amojig you; and, they think^ it
is farther explained, and proved to be taken in this sense, from
W'hat the apostle adds, in ver. 20. J^l^^hen ye come together ?;?
OF THE CKURGH, VISIBLE AND iNVI^lBtE. -511
^le 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 GodP
From whence they conclude that the apostle means nothing
el&e but the place where they w^ere 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 ver-
ses but now mentioned, viz, when ye come together in the
churchy it may be very easily understood of particular persons
met together witli 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 *; but to
their meeting together widi one design, or accord. And when
it is said, in ver. 3?, Have ye not houses to eat and drink in,
€r 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 th^
assembly of God's people that are met together, you are not
only chargeable with indecency r.nd interrupting them in the
■work which they are come about, but 3'ou make a kind of
schism among them, as doing that which they cannot, in con-
science, 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 pro-
perly speaking, be said to be the object of contempt; there-
fore the apostle does not use the word, in this metonymical
sense, for the place of worship, but for the worshipping asr
sembly.
Object, The word synagogue is often taken metonymically,
in scripture, for the place where persons were assembled to
vrorship : thus our Saviour is said sometimes to teach in the
synagogue of the ji'e7vs, Matt. iv. 23. and elsev/here v/e read
©f one, concerning whom the Jews say. He loveth our nation^
nnd hath built us a synagogue^ Luke xii, v. and elsewhere the
Psalmist speaking of the church's enemies, savs, thev have
burnt up all the synagogues of God in the land^ Psal. Ixxiv. 8.
and the apostle James, adapting his mode of speaking to that
which was used among the Jews, calls the church of God a
'fynagoguc^ If there come unto your assembly ^ or synagogue, as
It is in the margin, a man zvith a gold ring, &c. James ii. 2.
where the word is taken for the place where they v/ere assem-
bled ; therefore we have as much reason to understand the
word chut^ch for the place where the church meets togedier.
Answ, It is true, the word synagogue, in most of t'aesr.
/* Tlic -words in TO ttvlo, ivhen 7ised elsewhere, cannot be understood nftJie ptcr".
..here persons icere met, but of the nnavimity of those tvho -were engaged in the jQv;fi'
d-.'tifHh: and thcrrfore it is rendered Simtii, fn Jets in. 1.' und-dtap. Iv. ^6»
5112 OF THE CHURCH, VISIBLE AND INVISIBLE*
scriptures, is taken for the place where persons meet together
on H 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 i
and so the meaning is, when you are met together, if a poor
man come into your assembly, you despise him : but suppose
tlie word synagogue were to be taken in this, as it is in the
other scriptures, for the place of worship, and that, by a pari-
ty of reason, the word church may be taken in the same sense;
ail that can be inferred froiji 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 * insists largely on it, in a discourse,
founded on those words of the apostle before-mentioned, Have
ye not houses to eat and drink bi^ or despise ye the church of
God? in which he attempts to prove, that the apostle, by the
churchy means the place of worship, from the opposition
that there is between their cxvn houses and the church of God^
the inconclusiveness of which argument has been before con-^
sidered. What he farther says, to prove that there were pla-
ces 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 afterv/ards 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 dweiling-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 tri-
fling for so great a man. And what lie says farther, in de-
fence of it, as supposing that this is what is intended by their
breaking bread from house to house^ in Acts ii, 4, 6. is not so
agreeable to the sense of ihc Greek words f, 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
* Scv his xrcrJcSy Vol. I. JBedk IL Page 405, & seq. \ YLat oun-
Oi" THE ClIURCIT, VISIBLE AND INVISIBLST. Si'o
4n these ages, is not to be contested ; though the objection he
brings against this being universally true, taken from what
Origen, Minutius, Feiix, Arnobius, and Lactantius say, con-
cerning the Christians, in their time, declining to build them,
after they had been disturbed and harrassed, by various perse-
cutions, seems to have some V\'^eight in it, and is not sufficient-
ly ansvv^ered by him. What he says on this subject, may bo
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, v.^hether, (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 wher«
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 perse-
cution, in caves, and other subterraneous places, near the
graves of those who h?.d suffered martyrdom, in which their
end was not only to encourage them to bear the like testimony
to Christianity, that tliey 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
jnoment, that which I would principally militate against is,
vrhat that excellent writer, but now mentioned, attempts to
prove, in his following Dissertation ^;, concerning the rever-
(tnce that is due to these churches ; not only whilst divine du-
ties 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 js taken from
the sanctity of tliose 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 gos-
pel-dispensation.
To which it may be replied, that it does not follow, that be-
cause the tabernacle and temple had a relative holiness in them,
and therefore the same thing is applicable to the places of wor-
ship under the gospel-dispensation. For the temple was a
type of God's presence among men, and in particular of the in-
carnation of Christ, which was a glorious instance thereof;
and it was an ordinance for their faith in this matter, and there-
tore holy. And besides, there was a visible ( xtcrna] symbol.
* .Seepage 432, & seq.
514 OF THE CHURCH, VISIBLE AND IXVlZlBLtA
of God's presence in these places, whose throne was upon ibe.
mcrdf scat^ between the cherubims, in the holy of holies; and
therefore this might well be called a holif place^ e^'en, when
worship was not performed iii 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 father^
tvorskipplng 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 yerusalem, wor-
ship the Father, John iv. 20, 21. that is, no place shall be so
consecrated for religious worship, as that it shall be more ac-
ceptable 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 "*. But this is little other than
a digression from our present design, which is to shew, that
the word church, m scripture, is, for the most part, if not al-
ways, taken for an assembly of Christians met together for re-
ligious 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 reudered the con-
gregation f , 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
• It may be obsen<ed, that tliovgh the learned author before-mentioned si'^:es svj^l-
cient evideiiccy from the Fathers, that there ti'ere several places appropriated^ and
some erected, for divine ivorship, djarivg the three first Centuries ; and lie tldnha,
that ivfiether they -were consecrated or no, there ivas a great degree of reverence.,
paid to them, €^>en at such times, ivhen divine nervicQ tvas not performed in them :
Yet lie does not produce any proof for this out of the ivritings of the Father s^in thotm
Centuries ; and it is impossible that he should, for from Eusebijis's account of this
matter, it appears that the consecration of churches -was first practised in the Fourth
Ceiitnry, [Vid. ejusd. Hist. Eccl. Lib. X. cap. 3.] As for the quotations that Mr.
^ede brings from Chrysostom and Ambrose^ to prove that re^'crence -icas paid to
the churches in their times it must be observed, that they lived in the Fourth Cen-
tury, in lohich churches bein^ not on'y appropriated^ but consecrnled for public rt'or-
ihip, it is no -I'onder tofnd the Fathers of that age c.rpressing a reverence for thc7v.
JKItsvcrthtfless, it is very evident, for^ the words rf these Fathers here cited, that the?;
intend thereby nothing else but a reverent behavioia\ rJnch ought to he expressed by
those nfJio come into the church to perform any act of tUrlne loorship ; and this ice
are far from denying, -n-fu-ther the c.v(er?ial rites of consecration be used or no. As
for his quotation taken from Tcrtutian, irho lived in the end of the Second Cenlin\r
it donH prove that fie thought that rcverenre ought to be expressed to the places of
■worship, but i/tat the highest reverence ought to be used in th^ acts' of worship, and
particularly in prayer, -whicMs o^l u;ido:;b{8d tru*.h, ti-hether'xve ivorship God in t^:e
rhiirch, or any -a-hcrc els^c- ■ " .
OF THE CHURCH, VISIBLE AMD INVISIBLE. 5l5
Styled ill the New Testament : thus it is said, concerning Mo-
«es, 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 5
■which is the sense in which we are to understand it, in speak-
ing to these answers, (a) And this leads us to consider,
(a) The word Church is of Greek derivation. Kl/^wxov is used by ancient au-
tihors for the place of public worship. The old word Kyroike, contracted into
Kirk, and softened into church, is a compound of Kyg/s cmc;. It is of very ex-
tensive signification. Church is used generally in our version of the New Tes-
iument, for tiie Greek Exumtix.
The words 'Ehkkho-icii. in the New, and ^Hp in the Old Testament, are synonl-
mous. They both proceed from the same root /p> the voice. The meaning of
each is assembly — i.ny number of persons met, by previous appointment. The
vel-b, in each language, from vchich 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
tiie assembly is knovvn from tiie connexion in which the word is used, and not
from tlie w(;rd itself. In this lutitude of application, the inspired writers of both
Testaments made use of tlie words ^^p and Exuxturtx.
In the Old Testament, the former of these words is applied to a number of
idolatrous women — bands of soldiers — the commonwealth of Israel — disthict
worsliipping congregations — a representative assembly — a council, and, I may
add, to other assemblies of every description.
1. The word /Hp is used in Jer. xliv. 15. It is applied to a great number of
idolatrous women, wiio, together with their husbands, persisted in their oppo-
sition to tlie command of God by the prophet Jeremt:ih. It is worthy of being
remarked, that tlie Septuagint, in this instance, renders tiie word by Ivvuyceyn.
Our translation renders it multitude.
2. It signifies bands of i-oldiei's. Ezek. xxvi. 7. These marched against Tyrus,
under the direction of the tyrant Nebuchadnezzar king of Babylon, The Sep -
luagliit renders it, as above, si/?ia^o^ues, and the ILngiish translators, com-
panies.
3. l^he word (which, for the sake of the English reader, I shall write KEL,)
J9 used for the whole commonwealth of Israel. That pe(»ple, 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
tiie Septuagint it is Uetv co ^\«9;?.
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 botli cases the same Hebrew word is used ; the SSptu-
agint use Exjt>j)<rw, and the English translators, congregation. KEL, and Ec-
clesia, are, with equal propriety, applied to the hateful clubs of the wicked, Stfid.
\o the vv'orshipping assemblies of the saints.
5. The word is also applied to a representative assembly.
—After the regular organization of the Israelitish commonwealth, although INto^
ses transacted all public business with the chiefs, he is uniformly represented as
ipeaking 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 repre-
sented identify with the representative. Deut. xxix. 14, 15,25, AVhen Closes
u"Tis about to give Ms last advice to the Hebrews, fee summoned the KEL bcforfc
okS 01* XUt CHURCH, VISlBtE AND iNVISIBLt.
II. That the church is distinguished into visible and vwhi'
ffle^ each of which are particularly defined, and will be farther
insisted on, under some following heads; but before this, we
him. Deut. xxxi. 30. In this instance, tlie word unquestionably signifies u re-
presentative body. My reasons for considering it so, are,
1. I'he obvious meaning of tbe 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 /Hp — the words of this song.'* The
KEL of Israel arc 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 mil*
lions of men.
3. Upon the principle of representation Moses uniformly acted. He instruct-
ed the elders, and the elders commanded the people. Deut. xxvii. 1. " And
*' Moses, -with the elders of Israel, commanded the people.''^ Without multiplying
texts, 1 refer the reader to Exod. xii. 3. " Speak imto 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 ab-
stract 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 tlian 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 repre-
sentative 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 lucna-i?.
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 hp spoke of the KEL, in Pro v. xxvi-
26. and v, 14.
The KEL, to which Ezekiel refers, xvi. 40. and xxiii. 45—47. cannot be mis-
taken. 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 Septuagmt renders the word by O;^^.of, 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 ignwant
of this fact. See Deut. xxi. xxii. and xxv. chapters.
These elders met in council. To them the name Presbytert/ was applied hi
latter times. Moses and the prophets use the nam.es 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 s}Tjagoga. This
phraseology is adojned in the Xew Testament. The New Testament writers
use the Septuagint translation of the scriptures in their quotations from the Old
Testam'^rJ. '
OF THE CHURCH, VISIBLE AND INVISIBLE. 5lf
may offer something by way of premisal, concerning the rea-
son of this distinction. The word churchy according to the
grammatical construction thereof, signifies a number of persons
■ ■ ■■ . ■ ■ I , — gM
Neheniiah summoned before the council the nobles and rulers who transgres-
sed t!ie law. Neh. v. 7. They exacted usury for their money, and are to be iried
by the competent authorities. The word '^Hp, m this verse, we translate as-
sembly, and the Sepiuagint reads E)ui)o,<na.. Compare Numb. xxxv. 24, with
Deut. XIX. 12, and it will appear, thai the congelation which judicially tried
the man-slayer, is the Ecclesia of elders. See also Josh. xx. 4. " He shall de-
" clare his cause in the ears of the elders'*-— vtv. 6, " And stand before the co7i-
" gye^ation for judgment,"
The word ^kkx^via, in the New Testament, is not, any more than its corres-
pondents in the Old, confined in its application to a popular assembly. It sig-
nifies a tumultuous mob, Acts xix. 32, and the city council, Acts xix. 39. Thi."*
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 "B-nuAKio 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 com-
mon 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. 13. and Acts ii. 47. " The
" liOrd added to the church daily."
2. The whole body of elect and redeemed sinners. Eph. v. 25. •• Christ also
" loved the churcli, 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 liviTig
together in a family, are an Exxx«fl-w. Acts xiv. 23. " They had ordained them
elders in every church." The Ecclesia, or Church, existed prior to its organi-
zation, by the election and ordination of rulers. It existed, in this sense, evei»
in private houses. Hom. xvi. 5. and Col. iv. 15.
• 4. The word signifies an organized congregation. Acts xiv. 23. The Eccle-
sia 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 lan-
guage, of a generic term, to apply it to any collection of the individuals belong-
ing 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 ij\telligible 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, I Cor. i. 2. But in Corinth were several congrega-
tions. 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 at-
tending at the temple of Venus. In this city, Paul met with uncommon suc-
cess in preaching the gospel. Here he abode nearly two years. Considermg the
rapidity with which the gospel was then spreading, attended with miraculous
power, is it reasonable, tliat in Corinth there was yet but one congregation of
professed Christians ? In the present day, without any supernatural, or even un-
common 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 cof.verted. After this, the Lord informs him, he hag " much
Vol. II. 3 U
418 0$ THE CHURCH, VISIBLE AND INVISIBLE.
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, w^hereby some are made partakers of the
external privileges of the gospel, and all the ordinances there-
of; the other internal, and saving, whereby others are made
partakers of those special and distinguishing blessings, which
God bestow s on the heirs of salvation : the former of these our
Saviour intends, when he says, 3fam/ are called^ but few are
chosen^ Matt. xx. 16. the latter is what the apostle speaks of,
when he connects it \iixh justification ;xnd g-lorijicatioji, Rom.
viii. 30. Now they who are called in the former of these sen-
ses, are included in that branch of the distinction which re-
npects 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 ex-
ternal dispensation of the covenant of grace ; such God speaks
of, when he savs, J have flourished and broug-ht up children^
^ ■ ■ ■' — ■<
*' people in this city." Here were several pastors — public officers with a diver-
sity of tongues, suited to the wants of the church ; yet, when Paul wrote his
t-pistle, all the congTegations, although diifering about the merits of their res-
pective founders, are called one Ecclesia. In a similar sense is the word appli-
ed to the church at Ephesus, at Antioch, and Jerusalem.
6. EKxx;je-;a is a]>plied to an assembly of elders. Matt, xviii. 17. The constitu-
tion of the Jcwisli courts is known. Each synagogtie had its elders and officers.
The ififerior courts were subordinate to the Sanhedrim. Never were cases de-
cided 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 r Tliere
is no misunderstanding of this text, by one who impartially considers the con-
isexion. 'I'here are in the church authorized rulers, distinct from the ntled
The rulers, and not the ruled, must ultimately determine controversies. To
officers, was committed the power of the keys — the power of binding and loos-
ing ; and this Ecclesia, ver. 17, has the power of binding and loosing, vcr. 18. —
und it may consist even of two or three persons, ver. 20. The wlioie passage is
a directory for the application of ecclesiastic power conferred upon church offi-
cers. Ch. xvi. 19. I shall close this note, by a quotation from the lectures ot'
Dp. 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 EjcKXxsrfct, in sacred writ. If any impartial hearer is not
i,atislie,d on this point, let him examine every passage in the New Testament,
wherein tlie word we render cliurch is to be found; let him canvas in the wri-
tings of the Old Testament every sentence wherein the correspondent word oc-
curs, and if he find a i7»^/e passage, wlierein it clearly meatis either the priest-
hood, or the rulers of the nation, or any thing that can be calleil a church re-
prcbcutative, let iiim fairly tidmit the distinction as scriptural and proper."
XC'LEOb's CAXECaiBX
OF THE CHURCH, VISIBLE AND INVISIBLE. 6i^
Isa. i. 2. andt^lsewhere 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 /zeir^; 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 w^e 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 num-
ber, the holy angels, inasmuch as they are styled, by the apos-
tle, elect angels, 1 Tim. v. 21. and Christ is, in some respects,
their Head, as the apostle calls him, The Head of all princi-
pality and power, Coloss. ii. 10. and elsewhere the c|iurch is
said to come to an innumerable company of angels, Heb. xii.
22. But though they are, indeed, elected, it may be question-
ed, whether they were chosen in Christ, as the elect among
the children of men are said to be ; and, though Christ be sty-
led 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 ; there-
fore 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 w^ay 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 circum ^
stances of those w^ho are brought in to Christ, give occasion to
that known distinction between the church triumphant aijd
militant.
J20 or THE CHX7RCH, VISIBLE AND INVISIBLE.
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 scrip-
ture, as children of wrath, running in all excess of riot, refu-
sing 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 childr< n 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 un-
warrantable presumption for them to lay claim to them. How-
ever, 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
te 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 blessed-
ness.
Moreover, we must not suppose but that God knows, with-
out 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
ust of be thus qualified, which is agreeable to the design of
this answer, I cannot see that the objection has sufficient force
OF THE CHURCH, VISIBLE AND INVISIBLE. 621
to overthrow it, any more than those arguments that are usual-
ly 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 beings 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 rea-
son 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 elec-
tion, I would not militate against it.
3. This church, which is said to consist of the whole num-
ber of the elect, is styled invisible ; by which we are not to
understand, that their election of God cannot be known bv
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 finish-
ed 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 ex-
perience, 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 ruith 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
xvhen Christy who is their life^ shall appear^ they also shall ap-
pear 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 xvithgiit spot, Cant. iv. 7.
5^3 OF THE CHURCH, VISIBLE AND INVISIBLE*
and is rather applicable to the state in which the saints shall be
hereafter, than that in which they are at present ; and there-
iore 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 be-
tween Christ and believers ; on which account it is said else-
where, 77u/ Maker is thine Husband^ the Lord of hosts is his
7iame; 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,
^vhen introduced into the king's presence in raiment of needle-
xvork^ li'ith 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 ivi'itten, 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 glo-
rious church; not having spot or wrinkle, or any such thing;
hut holy, and without blemish, Eph. v. 27. In this respect it
may be called. The holy catholic church, though many, with-
out sufficient ground, understand those words of the creed, in
which it is so called, in a sense very different from, and infe-
rior to it.
(3.) 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,
3Iy dove, my vndefiled 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 com-
munion. And whatever officers Christ has appointed, to se-
cure the order, and to promote the edification of his churches,
these have nothing to do in the church, considered as invisi-
ble ; however, it is eminently under Christ's special govern-
ment, 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 consider-
ed, 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 in-
sisted on, in several following answers; for which reason we
pass them over at present, and proceed to consider another of
the answers, v»'hich we are to explain : And accordingly^
Oi THE CHURCH, VISIBLE AN© INVISIBLE. S%^
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 w hich 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 apos-
tles, many particular churches in the world *; 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 im-
propriety of expression, be styled a visible church, for the
reasons above mentioned.
(2.) It must also be allowed, on the other hand, that thf
church is spoken of in the singular number, in scripture, as
though it were but one : thus it is said that Saul 7nade havoc of
the churchy entertJig into every house ^ arid haling men and wo-
vien^ committed them to prison^ Acts viii. 3. and, speaking of
himself, he says. Concerning zealy persecuting the churchy
Phil. iii. 6. and else^vhere, 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 per-
secuting 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 w hat he means,
by his persecuting the church of God; for it is said, He which
* The Papists, indeed, pretend that there is no other church in the 7oorld, but
that -which they stifle catholic and visible, ofivhich the bishop of Rome is the head;
but we may say, in ans-wer to this vain boast, as it is said concerning the chrirch in
Sardis, in Jiev. iii. 1. Thou hast a name that thou livest, and art dead. I*ro^
tenants, though they speak oftentimes of the vinble church as one, yet they don't
deny but that there are many particular churches contained in it. See the assetn-
bly's Confistion of faith, chap. 25. § 4.
^^ 01- THE CHURCH, VISIBLE AND INVISIBLi:.
persecuted US in times past^ noxv 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; third-
/w, teachers^ 1 Cor. xii. 28. by which we are to understand all
the churches ,* for the apostles were not pastors of any particu-
lar 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. There-
fore 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 callings one Lord^ one faith ^ one baptism^ one
God and Father of all, who is above ally and through all, and in
them all, Eph. iv. 4 — 6. this is that unity of the Spirit whic/i
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 par-
ticular societies, but there is a communion of churches, where-
by they own one another, as walking in the same fellowship
with themselves, express a sympathy with each other in afflic-
tive circumstances, and rejoice in the edification and flourish-
ing 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 limita-
tions ; 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 Pro-
testants, however they explain their sentiments about the catho-
lic visible church, allow, that the seat of government is in each'
particular church, of which no one has any right to give pas-
tors to other churches, or to appoint who shall be admitted in-
to 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
OF THS CrtURCH, VtSlBLK ANt) INVISIBLE, ^^J,
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 al-
lows 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 bt ing, 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 ex-
pression 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 reli-
gion, 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 com-
munion ; 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 mis-
understanding the sense of our Saviour's words. Except ye eat
the fiesh of the Son of Man ^ and drink his bloody ye have no life
in yoii^ 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 necesiiarv to salvation, as that the bare not paii-
Vol. XL * 3 X
526 0£ TIIL CHURCH, VISIBLL AND INVISIBLE.
taking thereof should exchide from it. Cyprian gives an ac-
count of liis administering it to an infant brought by her mo-
ther ; and rehites a circumstance attending it, that savours so
much of superstition, in that grave and pious Father, that I
forbear to mention it,* 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 bap-
tismal dedication ; others that it. is their birth-right, and as tne
consequence hereof they have. maintained, that when they come
to be adult, they rather claim their right to church-communion
than a,re 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 enor-
mities, and thereby forfeit this privilege, they are in a formal
way to be excommunicated, and that it is a defect in the go-
vernment 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 pro-
perty 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 oif 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 arc 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 pa-
rents, 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 consti-
tution and government thereof. And,
I. As to what concerns the state of the Jewish church be-
;fore the gospel-dispensation; .this was erected in the wilder-
ness, and the laws by which it was governed, were given by
(fod, and transmitted to Israel by the hand of Moses. There
war, a very remarkable occurrence preceding their being settled
* r.</. rVCr. rfe Xo,/'.f. cr//>. 1. § 13.
OF THE CHURCH, VISIBLE AND INVISIBLES 527
as a church, that v/e read of, Exod. xix. 7, 8. in whifch 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 xvill do. And Moses returns the words
of the people unto the Lord. And soon after this there was ano^
iher covenant-transaction between God and them, mentioned in,
a following chapter, when IMoses came and told the people all
the xvords 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
zvv 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 zvith you, concerning all these words, Exod.
xxiv. 3, 5 — 9. and then we have an account of an extraordi-
nary display which they had of the divine glory, Then saw the
God of Israel, and did eat and drink, ver. 11. which v/as a far-
ther confirming this covenant. And upon some important oc-
casions 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 institu^
tions which are contained in the ceremonial law, and setding 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 s.^crifices ; 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 be-
ing twenty-four courses, 1 Chron. xxiv. it came to their respec-
tive turns twice every year. The porters also, who were to wait
continually at the avenues of the temple day and night, to pre-
vent any unclean person or thing from coming into it, as well
as its being plundered of the treasures that were laid up iii
chambers adjoining to it ; these also ministered in their courses,
the number whereof was the same with that of the priests,
J Chron. xxiii, 5. compared with chap. xxvi. And the singers,
$28 OF THE CHURCH, VISIBLE AND INVISIBLE.
"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 priest* when they ministered in their
courses; these are called stationary 77ien, Dr. Lightfoot* gives
;m 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\ftre. obli-
ged 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 necessar}^ that some should be deputed to repre-
sent the v/hole body of the people, that so there might be a
number present to assist in this service, that these acts of wor-
ship might be performed in the most public manner ; and inas-
much as this was to be performed daily, it was necessary that
some should be deputed, whose proper business it was to at-
tend ; and he thinks that as there were priests deputed to minis-
ter in their courses, so there was a number deputed to repre-
sent 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 v/ere 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 reli-
gious 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 pre-
sent 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 wor-^
chip, exceeding beautiful, and also had a circumstance in it,
which was its glory, viz* that the temple-servjce was typical of
Christ, and the way of salvation by him : but what methodfi
were there to instruct the people in the doctrines of religion i'
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*
^l>gagcd in, in their respective places of abode ?
* See fusfVoik:s, Vol. I. page 92iy92S.
OF THE CHURCH, VISIBLE A\I> INVISIBLE. $29
To this we answer, that God also appointed a sufficient num-
ber 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
|iad forty-eight cities in various parts of the land ; some of
which were not far distant from any of the people. These in-
structed them in the way of God, the people sought the know-
ledge hereoi from their mouths^ Mai. ii. 7. And theie 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 lei-
sure, from their secular employments, to preside over, and set
forward, the work to be performed therein ; * and that was of
a different nature from the temple-service, in which gifts and
sac^rifices were to be offered, God having expressly forbidden
the erecting any altars elsi&where ; therefore the worship per-
formed 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 con-
duct 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 conferen-
ces together about some important matters of religion : thus
the apostle Paul disputed in the synagogueSy chap. xvii. 17,
19, 8. This was done occasionally; but the Jews met con-
stantly in them for religious worship ; and our Saviour encou-
raged 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 Na-
zareth ; and, as his custom xvas, 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 syna-
gogues, Mark v. 22. Luke viii. 41, 49. whose business v/as to
prevent the doing any thing that was indecent and disorderly;
and there were some persons from whom a word of exhorta-
tion was expected, who were called, chap. iv. 20. ministers
thereof.! And we are not to suppose that this method of pro-
* The^were called D'J/tJ^ OtiosL See Lightfoot' s TVorks, Vol.1, page 610 —
613. U Vitring. de St/nog. Vet. page 530, & seq. And Lightfoot says, from one of
the Tiilmuds, that there -were no less than 460 .'synagogues in Jerusalem, Vol. I page
363, 370. and that the land -was full of them; iniohich they viet every Sabbath, and
V9me other days of the week.
\ See more of this in those pages of Lightfoot before referred to-.
^30 OF TIIJI CHURCH, VISIBLE AND INVISIULEi
moting 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 re-
ligion, that were not as necessary, and consequently in use, iu
foregoing ages. It is true, we do not oftentimes read of syna-
gogues in the Old Testament : notwithstanding there is men-
tion of them in that scripture, before referred to, in Psal. Ixxiv.
8. in which the Psalmist complains, that they had burnt up all
the synagogues of God in the land; where the word being iu
the plural number, it cannot be meant, as the Chaldee Para-
phrast renders it, of the temple. This appears from the con-
text, in which he speaks of the enemies of God roaring in the
?nidst of the congregations ; and, besides this, he expressly men-
tions their burning the temple, by casting fire into the sanctiia-
2'y of God^ and casting down the dxueUing-place cf 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,^
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, v/as a plot of
ground, encompassed with a v,^a]l, 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 retire-
ment ; and that they v.ere 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 apos-
tles time, but in foregoing ages ; and that the grove that Abra-
ham is said to have planted, in which he called on the name of
the Lord^ G.en. xxi. Z2). was nothing else but one of these con-
venient places, planted for that purpose, io which public wor-
ship was performed, which seems very probable. f
And we read, in scripture concerning high places. These, as
Lightfoot observes,:}: are sometimes used in scripture, in a com-
mendable sense ; thus Samuel ir, said to go up to one of these
high places^ 1 Sam. ix. 19. to perform some acts of religious wor-
ship; and we read of another high place, in which there M'as. a
* Uptrvjyjth Proseucha. 'Evjt7«/j/3e, ifp<)g-tv)t]Mpktf. Oratn'ia.
t Stfe Jhdc's Works, Vol. I. Book L Disc. 8,
■t Sec Vol. I pa^p, GQ8.
OF THE CHURCH, VISIBLE AND INVISIBLE. 3Si
company of prophets^ with a psaltery^ and a tabret^ andapipe^ and
a harp before them, and they did prophesy^ chap. x. 5. It is true,
in other scriptures, v/e read of them as abused by that idohitry
that was performed in them, 1 Kings xi. 7. chap. xii. 31. These
the pious kings of Judah, who reformed rehgion, took away;
and when it is said, in some of their reigns, that how much so-
ever they destroyed idolatrous worship, yet the high places were
not taken aivay, 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 exer-
cised 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, the}-
did in synagogues, high places, and groves, that were appointed
for that purpose : thus then they met together for religious wor-
ship in other places besides the synagogues.
Again, we read, in the New Testament, that Paul went, on
the Sabbath day, cut of the city of Philippi, by a river-side^
where prayer was wont to be made, Acts xvi. 13. wdiere he also
preached the word by which Lydia was converted ; this some
think to be one of tliose places where they resorted for prayer,
and other public v/orship : 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 tnountain to pray, and con-
tinued all night in prayer to God, Luke vi. 12. ought to be ren-
dered, in that pariicular place ivhere prayer xva^ wont to be
made to God."^ 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 per-
form this duty. Thus we have endeavoured to prove, that the
church of the Jews had other places in which worship was per-
formed, besides the temple, which was of very great advantage
for the propagating feligion among them. We might have far-
ther proceeded to consider their church-censures, ordained b)^
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 fartlier on this head, but proceed to speak concerning the
gospel-church, and so consider,
II. The methods tal*en, in order to the first planting and in-
crease thereof, by the apostlee. When our Saviour had finished
* 'E-v T>! 'ar,ocfey;.-)) tk ©a;, in proseucha Dei.
o32 OF THE CIlURCli, VISIULL AND INVISIBLE.
the work of redemption, after his resurrection, he altered the
form of the church, and appointed his apostles not only to sig-
nify this to the world, but to be instruments in erecting this
new church. We have before considered these apostles as quali-
fied to be witnesses to Christ's resurrection, and also as having
received a commission from him to preach the gospel to ail
nations, and an order to tarry at Jerusalem till they received
tliose extraordinary gifts from the Holy Ghost, that were ne-
cessary for their performing the work they were to engage in.
Now, pursuant hereunto, they all of them resided at Jerusa-
lem ; 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 advan-
tage of publishing the gospel to a numerous concourse of peo-
ple, 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"* 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 gene-
rally had, that the Messiah would appear, and erect a tempo-
ral 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 season-
able opportunity for the gospel first to be preached ; and ac-
cordingly 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 under-
stood 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 dispen-
sation of providence, by telling them that it was an accomplish-
ment 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 aposdes, were all witnesses that God raised him from
the dead, and exalted him by his right-hand, and that, pursu-
ant 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 minify-
* See Livrhffofti 971 Mf3 ii. 5. Vol Ipn^r 75^, ToTt.
OF THE CHURCH, VISIBLE AND INVISIBLE. 533
try, 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 inen, of whom
the church consisted, ivas about Jive thousand, chap. iv. 4. a
very large and numerous church, meeting, as is more than pro-
bable, in the same city, where we must conclude, that they fixed
their abode, ratiier than that they returned to the respective
places from whence they came, that they might have an oppor-
tunity 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 sub-
sistence 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, v/hich did more than compensate for the loss they
must be supposed to sustain, as to their secular aifairs. 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 ex-
tirpating 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 be-
fore 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 exer-
cise of the ministry in other places, when there should be oc-
casion for it ; and, in order hereto, they had some advan-
tages 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, be-
ing immediately taught by God. This was the first scene of
the gospel-church. Here it continued till the apostles were or-
dered, by the Holy Ghost, to travel into those parts of the
world, in which, by his direction, their ministry was to be ex-
ercised : the greatest part of them were ordered to those pla-
ces, where some of the Jews resided ; but Paul was ordained
Vol. ir. 3 Y
6o4 Of THE CHURCH, VISIBLE AND INVISIBLE.
to exercise his ministry among the Gentiles. Accordingly we
read, thiCt the Holy Ghost said^ Separate me Barnabas and Saul^
for the work xvhereunto 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 minis-
try, 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 confirm-
ed 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 mul-
titudes that were converted by his ministry, exceeded not only
v/hat 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 lUyricum, 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, vvherever he came, his ministry was attended with won-
derful success, as the Roman emperor says, I came ^ I saw, J
conquered.
2. When the apostle had, by the success of his ministry, pre-
pared fit materials for a church, inasmuch as it would take up
too much of his time to reside among them till they were pro-
vided with a pastor, and other ofiicers, which were necessary
to carry on the work that v/as begun in it, he sent for one of
the Evangelists, v/ho, as was before observed, were fitted for
this service, by those extraordinary gifts, w^hich they had re-
ceived, 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 zvere xvanting, or
left, by the apostles to be done, and ordain elders in everyi city,
as the apostle Paul intimates, when giving this charge to Titus,
Titus i. 5. who appears to have been an Evangelist, particular-
ly ordained to minister to him, to build upon the foundation he
had laid. These evangelists appear to have had all the qualifi-
cations for the ministry that the apostles had, excepting what
respected their having seen Jesus, whereby they w^ere 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 sjicces*
OF THE CHURCH, VISIBLE AND IMVISIBLE, 535
df 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 faidi
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 knozv their state ; at other times, he in-
forms 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. 0. and theneces-
sit}^ of the churches, which required their contribudon 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 oc-
casions, messengers sent from the churches to the apostle, to
inform him of their state, to transmit to him those contribu-
tions which were necessar}^ 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 ex-
cellent persons, the best that could be chosen out of the church
for that service. The apostle calls some of them, The mes-
sengers of the churches, and the glorij of Christ, 2 Cor. viii.
23. which is an extraordinary character. Some think, he in-
tends hereby that they were the messengers of those churches,
which churches are the glory of Christ, that is, the scat 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 Epaphro-
ditus was a messenger and minister of the church at Philippi,
Phil. ii. 25, and Onesipliorus was sent to strengthen and en-
courage 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 diligentkj, and found me, and was not asham-
ed of my chain, 2 Tim. i. 16, 17. These were very useful per-
sons to promote the interest of Christ, which was carrying on
by the apostle, though it does not appear that this was a stand-
ing 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 th^ churche- of
536 OF THE CHURCH, VISIBLE AND INVISIBLE.
Christ in our dav. We have before considered the ev^angelists
as succeeding the apostles, in appointing officers over churches,
directing them to fit persons, that might be called to this ser-
vice, 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 wc are to understand by a particular church, and
■what is the foundation thereof. A church is a number of vi-
sible professors, called to be saints, or, at least, denominated,
and, by a judgment of charity, esteemed to be saints ; imited
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 pas-
tors, 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 refer-
ring 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 sai7its^
Rom. i. 7. and the churches in Macedonia are said to give their
oxvn selves to the Lord and to the apostles^ by the zvill of God^
2 Cor. viii. 5. to sit under their ministry, and follow their di-
rections, 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
Christy chap. ix. 13. and the church at Ephesus is farther des-
cribed, 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, fesus Christ himself being the chief cor-
ner-stone. And as to what respects their duty towards one an-
other, they are farther said 1o build up themselves in their most
holyfaith^ 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
zaito eternal life ^ Jude, ver. 20, 21, or, as it is said elsewhere,
OF THE CHURCH, VISIBLE AND INVISIBLE. 537
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 mav be also evinced, in a method of reasoning from
the laws of society, as founded on the law of nature, and ap-
plied 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 ten-
or 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 conversa-
tion, and, by his relation to others, who have the same capa-
cities 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 pro-
claim 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 engage-
ments, 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 com-
munion 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 scrip-
ture, which sets forth the Mediator's glory, as King of saints;
gives a perfect directory for gospel worship, and encourage-
ment to hope for his presence therein, whereby it may be at-
tended with its desired success.
5^38 OL' THE CllUKGU, VISIBLE AND INVISIBLE.
(6.) Since Christ, in scripture, has described some person?
as qualified to assist and direct us in this matter, as well as
tailed 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-commu-
nion answered, to his glory, and their mutual advantage.
In this method of reasoning, the constitution of churches
appears to be agreeable to the lav;^ 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 b)^ which it was to be governed,
besides those that are common to all societies, as an expedi-
ent 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 pro-
moting revealed religion, which the law of nature, and those
laws of society, which are founded thereon, can give us no di-
rection 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 w^ithout a
rule of faith. If God was so particular m giving directions
concerning every part of that worship that was to be perform-
ed in the church before Christ's coming, so that they are not,
on pain of his highest displeasure, to deviate from it, certain-
ly 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 na-
ture.
And, from hence, it may be inferred, that n© 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 rliscretionarv rules to be observ-
ed 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 indiflerent; but persons are not generally agreed in de-
termining what they mean by iudiiferent things. Some hereby
understand those rites and ceremonies that are used in religi-
ous matters, which they call indifferent, because they are of
less importance; whtreiis,by being made terms of communion,
they cease to be indifFereni; and whether they are of greater or
kss importance, yet if they respect a necessarv mode of wdr-
OF THE CHUUCH, VISIBLE AND INVISIBLE. 539
ship, 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 car-
ry the idea of indifference too far, and to extend the power of
the church beyond its due bounds : for as the terms of com-
munion are only to be fixed by Christ, and the means by which
he is to be glorified, (which have in them the nature of ordi-
nances, wherein we hope for his presence and blessing) must
be sought for from him; so the church has not power to or-
dain, or give a sanction to them, without his warrant ; there-
fore, 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 cen-
sure ensuing hereupon ; which leads us to consider,
2. The matter of a church, or the character of those per-
sons who are qualified for church-communion. We have al-
ready considered the church as a religious society; it is there-
fore necessary that all the members thereof embrace the true
religion, and, in particular, that they deny none of those fun-
damental 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 mat-
ters, for that is hardly to be expected in this world ; but thev
are obliged, as the apostles says, to hold the hcad^ from xvhich
all the body^ by joints and bands^ having nourishment fninistercd^
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 l)uilt. Revealed re-
ligion centres in Christ, and is referred to his glory, as Me-
.diator; 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 v/ho 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, Vv'hen he says. We are the circumcisio?/
xvhich worship God in the Spirit^ and rejoice in Christ Jesiis^
and have no confidence in the fcsh^ 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
\v'orship ; but yet they had no relation to Christ, and therefore
not reckoned among his churches.
On the other hand, v/e cannot determine concerning every
member of a paiticular church, that his heart is right with God;
for that is a prerogative that belongs only to the Searcher of
hearts : it is the ext .".rival profession that i^^ our rule of judg-
540 OF THE CHURCH, VISIBLE AND INVISIBLE.
ing. All are not in a state of salvation, who are church-mem-
bers ; 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 yew which is one outruardli/y neither is that circumcision
which is outivard in the fesh ; but he is a Jew which is one in-
wardly^ 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, pro-
fessedly 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 \i2i(S. good and had 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 denomi-
nated a church of Christ. It is neither the profession of faith,
nor a conversation agreeable thereunto, that constitutes a per-
son 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 cemen-
ted and joined together; so the union of professing Christians,
wherebv 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 en-
gaged 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 endeav^our, by the assist-
ance of divine grace, to walk becoming the relation they stand
in to each other; or, as the apostle expresses himself. Building
np themselves on their most holy faith ^ J^de, 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
thev, who were before considered as fit matter for it, are said
tx5 be united together, as a church of Christ. But, inasmuch as
OF THE CHURCH, VISIBLE AND INVISIBLE. 541
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 there-
by preventing their contracting that guilt which would other-
wise 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 ad-
mission to, and exclusion of persons from church-communion.
And,
(1.) As to what respects the admission of members, that
may till up the places of those, whose relation to them is dis-
solved by death. Here we must consider, that it is highly rea-
sonable that they should have all the satisfaction that is neces-
sary, concerning the fitness of those for it, who are to be ad-
mitted into church-communion ; and also enquire what terms,
or conditions, are to be insisted on, and complied with, in or-
der 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 ci-
vil society, where the terms of admission into it are abitrary,
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 from church-communion
for immoral practices, which not only contradict their profess-
ed subjection to Christ, but argue them to be in an unconvert-
ed state. When they were first received into the church, they
were supposed, by a judgment of charity, to be Christ's sub-
jects and servants : their own profession, which was not theu
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 guil-
ty of any crimes, which are contrary to their professed subjec-
tion 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, inas-
much 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 pro-
ceeding in exckiding 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 ex-
pressly 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 faulty between thee and him alone. If
he shall hear thee., th6u hast gained thy brother : but if he tvill
not hear thee^ then take -with thee one or tivo more^ that^ in the
mouth of tzvo 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 churchy let him be unto thee as an Heath-
en-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 tres-
pass., and accordingly is, in some respects, injurious to others,
whereby the offender contracts some degree of guih, which he
is to be reproved for, otherwise there would be no room for a
548 OF TUE CHURCH, VISIBLE AND I^JVISIBLE.
private rebuke, or .idmonition, in order to bring him to repen
tance ; nor, upon his obstinate refusal thereof, would the church
have ground to proceed in excluding him from its communiom
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 af
fords 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 per-
son, 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 infor-
mation 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 b^
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 re-
pentance; 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 there-
fore it ought to be brought before them immediately, and they
to proceed against him, by excluding him from their commu-
nion; though, for the present, he seem to express some de-
gree 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 ad-
monition 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 sinccr*", after thir,, 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 ineilectual, then he is to be excluded, and his exclusion
is styled his bein^g' to them ao an Heathen-man^ or Publican^
that is, they have no farther relation to him any more than they
have to the Heathen or Pnblkans^ or no immediate care of
OF THE CHURCH, VISIBLE AND INVISIBLE. 649
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 commit-
Jjed, 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 ])e brought under con-
viction, 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 excom-
municated persons, denounced several curses against them; and
their behaviour consequent thereupon, was altogether unjusti-
fiable. 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 w^ere to be denounced on mount Ebal, mention-
ed 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 *. And
though they pretend to have a warrant for this from Deborah,
and Barak's cursing 3feroz, Judges v. 23. or Joshua's de-
nouncing 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 f .
M<jreover, as the Jews, in the degenerate ages of that church,
abused the ordinance of excommunication, as above-mention-
ed; so they discovered such a degree of hatred to those whom
* The former oftheae Jeivish writers call ^y^^ Niddul ; t?ie latter they call OIH
Cherem, or NHDiy Scamniatha, and -was performed -with sevei^al execrations, by
■which they, as it ivere^ bound them over to sujer both temporal and eternal pwmh-
ments. See JJghlfooi's Jlorte Hebr. & Talmud, in I Cor, v. 5.
\ See more on this subject in Vitrin^a de Syna^og. Vet. Pag: 74^5. and also the
form used, and the instrtanent drawn tip, -when a person -was ea- communicated and
anathematized, in Se.lden de y ^c J'^'^t. & Gent. Lib. IV. cap. 7 and Jhixt Lf^
Talm.invoceCHEliEM.
Vol. II. 4 A
3^0 Ok TH£ CHURCH, VISIBLL AND INVISIBLE.
they excommunicated, as ought not to be expressed to the vilest
of men. An instance of this we have in their behaviour to-
wards the Samaritans, who, according to the account wc have
from Jewish writers, were excommunicated in Ezra's time,
for building a temple on mount Gerizzim, and setting up cor-
rupt 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 *; but their mo-
rose 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, Ifoiv is ity that thou^ being a Jew^ dsk-
est drink ofme^ zvhich am a -woman of Samaria ? for the Jews
have no dealings zvith the Samaritans^ Job" iv. 9. that is, they
retain that old rancour and prejudice against them, that they
\vill 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 ex-
communication, which is agreeable, though expressed in other
words, to that which was before mentioned; and those r/zzcr-
themas^ which were denounced against persons excommunica-
ted 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. Tertul-
lian calls it, An anticipation of the future judgment \\ and Cy-
prian supposes such an one to be far from a state of salvation \,
And some have supposed, that persons, when excommuni-
cated, were possessed by the devil, which they conclude to be
the sense of the apostle, 1 Cor. v. 5. when he speiiks oi deliver -
ing such unto Satan § ; and that Satan actually seized, and took
possession of them ; and that God granted this as an expedi-
ent, to strike a terror into the minds of men, to prevent many
* See an accoxint of the manner of their excov.jminication, and the cnrse denonnc-
eil araiUst them at that time, and the frst cause of it, taken from Jusephus, and
other Jt'ioikh tvriters, in Lighifoot's IVorks^ Vol. 11. Pap. 5.38 — 540. and Vol. I.
P^/^. 599.
f VUlTert J f^ul. cap. 39. Sumrrium fului-i jiulicu prsjiuliciuTn.
* Vid Ciipr. de Ovat. Dom. Timcncliim est, & orandum, ne. dum quis abstcn-
tus scparatur a Chrisli corpore, procul remaruul a salute
§ Vid. Cave's Prim. Christ. Part. JIT. cap. 5.
OF THE CHURCH, VISIBLE AND INVISIBLE. 351
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 1 can-
not 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 punish-
ment attending excommunication, had there been any such
thing. Some of them, indeed, speak of the church's being fa-
voured, in some instances, with the extraordinary gift of mira-
cles, and particularly that of casting out devils, after the apos-
tles' time ; "^ 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 excommunica-
ted to Satan, 1 Cor. v. 5. but I cannot think 4hat 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 inconsis-
tent 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 fie sh^ that the spirit 7naif be sa-
ved 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 re-
pentance, and afterwards I'eceived again into the bosom of th«
church.
* Justin Martyr tells the Jews, (Fid. ejasd. Colloq. cum Tryph.) that the churchy
in his time, hud the gift of prophecy ; ivhich E^isebins (in Hist. Eccles. Lib. IV. cap.
\7.) takes notice of, and, doubtless believed it to be true in fact, though it he very
much questioned whether there 'were any such thing in the fourth century, in ivhich
he lived. Gregory ,Yyssen, and Basil, who lived a little after Eusehius, assert, that
there loere many miracles wrought in the third centw^, by Gregory of JVeo-cesureii,
for which reason he is called Thaumaturgus ; though it is not improbable that they
might be imposed on in some tilings, which they relate conceinniig him, especially when
they compare him with the apostles, and arwient prophets, not excepting JMoses him-
self in this respect ; and, it is certain, many things are related, of Ids miracles, -which
seem toofabidous to obtain credit; yet there is ground enough, from all that they say,
to suppose that lie wrought some, and that therefore, in his time, they loere not wholly
censed, (Vid. Greg. jYyss. in cit. Greg. Thaum and Basil de Sp. Sanct. cap. 29.)
And Origen affinns, that, in his time, the Christians had a power to perform many
miraculo7is cures, and to foretell things to come, (Vid- Lib. I. contr. C(ls.) Kat/ ilt
fXyn TH etyta iKiiva Uvtv/nctlo; Tntpit -^i^jti^tctvoK aa)^il*i i^iTritSufi Jki/utovet? km ttoXXols UKTiK
iriliKUTt Kdu opaiiri T/vat x«7* to Cukmua th Xoya Tnpi /uiXKolvm. If this had not been true,
Cels?'s, who wanted neither malice, nor a will to oppose, would certainly have de-
tected the fallacy. And Tertxdlian, {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.
Ch'ristians, when piibliclu calling itpon God, did not cttre those who were possessed
■zvith devils.
'S^2 OF TH£ CHURCH, VISIBLE ANlb InVisISLI!:.
Thus we have considered the general description of a churchy
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,
1^^, 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-mem-
bers, 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 ether than a human constitution.
2dli^ The scripture gives no account of the church, as Na-
tional or Provincial ; and therefore, though persons have a right
to many civil privileges, as born in particular nations, or pro-
vinces, it does not follow from thence, that they are professedly-
subjects to Christ, or united together in the bonds of the gos-
pel. Therefore if a church, that styles itself National, excludes
persons from its communion, whether it be for real or suppo-
sed crimes, it takes away that right v/hich it had no power to
confer, but what is founded on the laws of men, which are
very distinct from those v/hich Christ has given to his churches.
And this leads us,
5. To consider the government of the church, by those offi*
cers 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 v/hich 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 op-
pression, its religious rights maintained, the glory of God, and
the mutual edification of its members hereby promoteci.
We have already considered those extraordinary officers
which Christ set over the gospel-church, when it was first con-
stituted, namely, the apostles and evangelists : (a) But, besides
(a) " riie Avcgoxoi is an extraordinary ambassador of Christ. He was commis-
sioned 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 empirCj imtil the regular magistracy was organized and fully set-
tled. They have no successors m this respect. The presbyter is fully competent
to all ordinary administrations. In relation to such cases, the apostles them-
selves are no moi'e 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 ambi-
tion of prelates has inverted this divine order. Preaching is the meanest scxvice
0¥ THE CHURCH, VISIBLE AND INVISIBLE. 553
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 re-
lating hereunto, namely, whether the Elders spoken of in scrip-
ture are distinct officers from Pastors ; or, whether Christ has
appointed two sorts of them, to wit, preaching and ruling El-
ders ? Some think the apostle distinguishes between them, when
in the popish and episcopal churches. It is merely subservient to the gov«m-
ment of bishops and of popes. The biihops exalt the mean above tlie end. Go-
vernment is, with them, the principal pai't 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
<jf apostolic power, without a succession of the gifts which qualified for it.
The evangelists were extraordinary ministers. As ordained presbyters, they
exercised the ordinai'v 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 tiiis assistance. They had not, as yet, the New Testa-
ment revelation in writing. The evangelists, in part, supplied this defect. Timo-
thy would have been, to the churches which he visited, what the epistles .sent to
bim bv Paul, are to us — a directory upon which we may depend.
E7ri'(rK0TG( IS a name of office. It is borrowed from the synagogue jin, (Cha-
zan, overseer.) Maimonides de Sanhed. Cap. 4. describes him, as " the presbyter
wiio labours in word and doctrine." Bishop and presbyter, or, as our transla-
tion sometimes reads, overseers and elders, are different names of the same offi-
cer. 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 IIDy T}^h^ 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. Tlie names which are divinely given
to men, are always expressive of some important article of their conduct and
i'.haracter. Presbyter is a term of power, and points out the ruler ; pastor points
out a public purvei/or of spiritual pi-ovisions for the church ; bishop, the spiritual
inspector of the state of the congregation; teocher, the public instructor of the
congregation ; and a7igel,ihe messenger of God to men. Ail these characters unite
in the minister of the gospel. By each of these names is he known in the scrip-
tares.
AatKOMo?, and its parent Greek verb, are derived fi cm the Hebrew \>l^f to minis-
ter. Diaconos, is o?je ncho renders a s<^rvice. It is applied, in the New Testament,
to the Redeemer himself. Rom. xv. 8. — I'o any relig'ious worshipper, John xii. 26.
— To women useful in rer!p;ious concerns. Rom.xvi. 1. — To civil rulers. Rom.
xiii. 4. — To ail ministers of religion, whether extraordinary as apostles, or oi-di-
-iiary pastors, 1 Cor. iii. 5. Acts i. 14. Col. i. 7.
Every person, public or pri\'ate, male or female, who renders any service to ano-
ther, is a deacon. But, besides this general use of the v;ord, it is a term ofoffice^
m the church." ' M'i.r.on'g Ecct. Cat.
554 Of THE CHITRCH, VISIBLE AND INVISIBLE.
he says, Let the elders that rule well be counted worthy of dou-
ble honour^ especially those xvho 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 follow-
ing words. Thou shalt not muzzle the ox that treadeth out the
corn; and the labourer is xvorthy of his reward. Now these
suppose that this maintenance belongs only to such as labour i?i
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 coun-
sellers 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 bran-
ches, namely, preaching the word, and administring the sacra-
ments on the one hand ] and performing the office of a ruling
Elder on the other.
1*^, We may consider him as qualified and called to preach
the gospel. This is an hojiourable and important w^ork, 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 diis 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 ; Hozv shall they preach except they be
«i)F THE CHURCH, VISIBLE AND INVISIBLE. 553
sentP 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 employ-
ed, in the work of the ministr^^, 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* 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,
2^/i/, To consider a minister, as invested in the pastoral of-
fice, 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 senti-
ments 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 scrip-
ture, of this matter seems to be somewhat different from what
were the sentiments of the church in following ages. Some-
times we read of several Bishops in one church : thus the apos-
tle, 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 tog-ether the Elders of
the churchy Acts xx. 17. and advises them to take heed to them-
selves^ and to all the Jlock over whom the Hohj 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, bid-
ding him take care that they were blameless, and had other
qualifications, necessary for this office ; and, in assigning a rea-
son for this, he adds. For a Bishop ynust 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 v/rites, styling himself a/z Elder together zvith them;\
and, besides this, a xvitness of the sufferings of Christy which
was his chciracter, as an apostle. And he exhorts them to per-
form the office of Bishops, or Overseers,:}: as the word, which
*•■ See Quest, civiii, cWx. j (^-jfATrp&rCi^fpc;. t tTrurKOTrahic
556 OF THE CfiUKCil, V ISiiiLil AND lISVfSlJiLt.
we render Taking the Oz'ersight^ 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 cojisist 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 v/ould have been
here mentioned as such, and, doubtless, have met together with
them ; but it seems probable that they are included in the gene-
ral character of Elders. Some think, that the same persons are
called Bishops, because they had the oversight of their respec-
tive 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,* 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 suffi-
cient 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, f 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, TertuUian, 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 ail 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
s>everal 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 contra-
distinguished from Diocesan ; but, inasmuch as it does not
appear, by their writings, that these Parochial churches had
• LegaUis.
f See Calder-ivood Altar. Danuc. Jameson\'i fundamentals of the hierarchy ex-
cttnined; Forrester's hierarchical bishop'' s claim, c^c. and Clarkson^s no evi denci f-.r
diocesan rhu^-ch/'v .- and liis ditcrtan chirchss 7--5' jirf d'vcmered, ^^r.
OF THE CHUliCH, VISIBLE AND INVISIBLE. poT"
aiiy other bond of union, but nearness of habitation, I cannot
so readily condude, that their church-state depended princi-
pally on this political circumstance ; but rather that Christians
thought it most convenient for such to enter into a church-rela-
tion, 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 oc-
casionally mentioned by the Fathers, that the church admitted
none into its communion, but those whom they judged quali-
fied for it, and that not only by understanding the doctrines of
Christianity, but by a conversation becoming their, profession
thereof; and it Avas 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 call-
ed Hearers by Cyprian ; at other times, Caodidates, 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 thjs state of trial they continued generally two or
three years *; such care they took that persons might not de-
ceive 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 callr
ed 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 com-
paratively 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 flour-
ishing state; then, indeed, the bishops had the oversight of
of larger diocesses, than they had before, which proceeded
from the aspiring temper of particular persons j, wno were
* See ClarksorC s primitive episcopacy, chap. 7. in -which he observes, that itivas.
decreed, by some councils, that they should continue in this state of probation, at leasts
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 Christiaviirt, avc.
'iftenoards received into the church by Ambrose,
t See Fnmitive Episcopacy, Page 189— 197.
VoT . H. ' 4 B
5^8 OF THE CHURCH, VISIBLE AND INVISIBLE.
not content till they had added some neighbouring parishes tQ
their own, and so their churches became very large, till they
extended themseives 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 bish-
ops having churches too large for them to take the oversight"
of, and not so much regarding the qualifications as the num-
ber 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 bet-
ter discharging the work committed to him *.
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, concern-
ing the agreement and difference which there was between bi-
shops 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 Fa-
thers, without recourse to scripture; it is therefore less neces-
sary, 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, Chrysos-
tom, 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 pres-
byters in the primitive church j, 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 dis-
tinction 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 constitu-
tion, (a) This opinion of Jerom is largely defended by a
* See C!nrkson*s Primitive Episcopacy, chap. 8. in tohich he refers to several
places, in the -writings of that exceUent Father, to the same purpose.
f See StilliDgfeet Iren. Page 276.
(a) " More ihun fourteen hundred years ago the superiority of tlie Prelates to
Presbyters was attacked, in the most direct and open manner, as having no au-
thority 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 Erasmvis, was, without controversy by far the most
*' learned and most eloquent of all the Christians ; and the prince of Christian
" Divmes."* — By the illustrious Jerome.f
• Wc qnote the words of one who was assuredly no friend to our caus«. vid. Cave, His. Lift.
Script: Ecrles. p.m. FA 1720. Fol.
t Prosper, who was nearly his cotemporary, calls him nra^ixter muvdi : :. p. the teacher of
the worlfJ. /'•, . ' "
OF THE CHURCH, VISIBLS. AND INVISIBLE. S59
learned writej- *, who shews that it is agreeable to the senti-
ments of other Fathers, who lived before and after him. Thus
* Vid. Blondel. Jpol.pro Sent. Hieron.
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.*—-
** What sort of Presbyters ought to be ordained he shows afterwards, — Ifariy be
" blameless, the husband of one ivife^ &.c. and then addsj^o/^ a bishop must be blame-
** less as the steivard of God, &c. A Presbytery 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, / am of Paul, and I of Ji polio s, and I of Ce-
" phasy the churches were governed by the joint counsel of the Presbyters. But
** after-wards, when every one accounted those whom he baptized as belonging
" to himself and not to Christ, it was decreed throughout the tohole -world, that one,
** chosen from among the Presbyters, should be put over the rest, and that the
" whole cure of the church should be committed to him, and the seeds of schisms
** taken away.
" Should any one tliink 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 Phi-
" lippians ; * Paul and Timotlieus, the servants of Jesus Christ, to all the saints
" in Christ Jesus which are at Philippi, with the bishops and deacons,' Sec. Phi-
" lippi, is a single city of Macedonia; and certainly in one city there could not
" be several bishops as they ai-e now styled; but as tliey, at that time, called the
" very same persons bishops v.hom they called Presbyters, the Apostle has spo-
" ken 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, th^t 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 wliich the Holy Spirit hath made 30U Bishops.' Take particu-
*• lar notice, that" calling the Presbyters of the single city of Ephesus, he after-
** wards names the same persons Bishops." After fui'ther 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 ivere the
** VERY SAME. But that BY LiTTiE AND LITTLE, that the plants of dissensions
*f 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 xsx real appointment of
"' CHRIST."
* " Q;ii qualis Presbyter debeat ordinari, in consequentibus disserens hoc ait : Si quis est sine
.limine, unius uxoris vir," et cseceia : postea intuiit, •• Oportet. n. Episcopum sine crimine esse»
ranquara Dei dispensatorem.^' idem esc ergo Presbyter, qui et Episcopus, et antcqnam diaboli
instinctu, studia in religione fieient. et diceretur in populis: " Ego sum Pauli. ego Apollo, ego
riutem Cephas :" cummuui Presbyterorum consiliu ecclesise gubernabantur. Postquan* vei o unus-
iiui<;«}ue eos, quos baptizaverat, suos putabat esse, non Christi : in toto orbe decretutn est, ut unus
lie Presbyteris electus superpotteretur cateris, ad quern umnis ecclenit, cura Pertineret et .schisma-
tum semina toUerentuc. Putet aiiqnis non scripturarum. sed nostram, esse sei.tentiam Episcopum
el PiPsbyterum unum esse; et aliud setatis, aliudesse nonien officii: relegat Apostoli ad Philip-
ponses verba dicentis: Paulas et Timotheus servi Jesu Christi. omniuus Sanctis in Christo
Jf'su, qui sunt I'hilippis, cum Episcopis et Diaconis. gratia vobis et pax, et reliqua. Philippi una
rst urbs Macedoniae er certe in una civitate plure» ut nuncupantur, Epixcopi esse non poterant.
Sed quia eusdem Episcupos iUo tempore quos ec Presbyteros a^pellabant, propterea indifFercnter de
Episcopis quasi de Presbyteris est locutus. Adhuc hoc alicui videatur ambiguum, nisi altero tes-
timonio comprobetur. In Actibus Apostoloru-n scripium est. quod cum venisset Apostolus Mile-
turn, miserit Ephesum. et vocaverit f'reshyttros eccslesia ejusdem, quibus postea inter caetera
sit locutus: attendite vobis. etomni gregi in quo vcs Spiritus sanctus pnsuit Episcopos, patcere
ecclesiam Domini quam acquisi'vit per sc.nguinem suum. Et hoc diligentius dbservate, quo niodo
unius civitatis Ephesi Presbyteros voi^Tins. postea ensdem Episcopos dixoit— Hac propterea, ut
ostenderemus apud veteres eosdeni fuisse Presbvteros qno> et Episcopns. Paulatim vero, ut dis-
s-nsion«m plautaria evellerentur, ad unu7n oinne:ii soHcitudinem esse delatam. - Sicutergo Pres-
byteri sciunt se ex ecclesia consuetudine ei, qui 'i'i propositus fnerit, esse subjetcos, ita Episcopi
f.overint »e magis consuetudine quam dispnsitionis dominica veritate, Presbyteris esse majore.s,
rlieranymi dim : in Tit: I. 1 0pp. Tim. VI. p. K8, ed. Viclcrii, Pari^_ lCi3. Fil.
J.60 or THE CHURCH, ViSIBLL AND IiV VISIBLE.
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 pas-
He pursues the same argument, with great point, in his famous Epistle to
Evagrius, asserting and proving from the Scriptures, that in the begmning and
during the Apostles' days, a Bishop and a Presbyter were the same thing. He
then gocb on : " As to the fact, that afterwards, one was elected to preside
*• over the rest, this was clone as a remedy against schism ; lest every one draw-
** ing his proselytes to himself, should rend the church of Christ. For even at
" Alexandria, from the Evangelist Mark to the Bisliops Heraclas and Dionysius,
*' the Presbyters always chose one of their number, placed him in a superior sta-
" tion, and gave him the title of Bishop : in the same manner as if an army should
*• MAKB an emperor ; or the deacons should choose from among themselves, one
** whom they knew to be particularly active, and should call him arch-deacoh,
" P'or, 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 iti all the world besides. Both France and Britain, and Af-
" rica, and Persia, and the East, and India, and all the barbarous nations wor-
*' ship one Christ, obsen'c one rule of truth. If you demand authorit}', the globe
" is greater than a city. Wherever a Bishop shall be found, whether at Rome, or
" Eugubium, or Constantinople, or Rhegium, or Alexandria, or Tanis, he has
*' the same pretensions, the same priesthood."*
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. Jekome expressly denies the superiority of Bishops to Presbyters, by divine
right. To prove his assertion on this head, he goes directly to the scriptwes ; and
argues, as the advocates of parity do, iVom the interchangeable titles of Bishop
and Presbyters ; from the directions given to them v/ithout the least intimation
of diiference in their authority ; and from the poxvers of Presbyters, undisputed
in his day.
2. Jerome states it as an historical fact y 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.
o. Jerome states it a? 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. " Afterxvardsr says he, " when
*• ever'y one accountetl those whom he baptized as belonging to himself, and not
*' to Christ, it was decreed throughont 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 co?n7nenccd, he does not mention ; but
he says positively, that it did not take place till the factious spirit of the Corin-
thians had spread itt-elf in different countries, to an alarming extent. " InpopuHs,'"
is his expression. Assuredly, this was not the work of a day. It had not been ftc-
• ^^uc>d autem poatez unu.i electus fzi,qm caetcrls prjeponeretur, in schismatis remedium fac-
tum est: ne unusquisqae ad se trahens Christi Ecclesiam nimperet. Nam et Alexatidri«a Mai-
co EvanRclista usque ad Heraclam & Dionysium Episcopos, presbyters semper unum ex se electum,
in excel.tiori {;radu collocatwn Ephcopum nominabant : quorrodosi exercitiisimperatorem /ac/af;
aut diaconi elig.mt de se, qucin iiidusti him noverint, & archidiaconum vocent. Siuid enim tacit.
exrepta ordinatione, Episcopus, quod presbyter nonfaciat ? Nee altera Komanae urUis Ecclesia,
altera totius orbis existimanda est Kt Gallia;, & Brittanise, & Africa, & Persis, & Oriens, &
India, & omnes barbarte nationes unum Christum adorant, unam observant regulam veritatis. Si
auctoritas qiseritur, orbis major est urbe. Ubicum^ue fuerit Episcopus, sive Rom3e,sive Eugubii,
sive Constantinopoli, sive Khegii, sive AlexaiiUriae, slve Tanis; ejusdem merit), ejusdem & s»-
cerdotii. Hieren. Opp. T. 11. :^.62i.
OF THE CHURCH, VISIBLE AND INVISI^LIf. 561
tor of the catholic church, has been observed, under a fore-
going head*, wherein we shewed, that the church, when sty-
led catholic, is not to be reckoned the seat of government ; and
therefore we must consider a pastor as presiding over a parti-
cular 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 per-
* See Page 522, ante. SetTie, indeed, choose to say, that persons that stand more
immediately related to their respective churches, are pastors in the catholic church,
though not oi' it ; which, if the xvords be rightly understood, does not militate against
■what we assert. O ttcv ^; o 'ttoi/uhv laliv aui cm TTfifixlu. UKoKw^uli. Ignut. epist, ad
Philad. p. 42.
complished when the apostolic epistles were written, because Jerome appeals to
these for proof that the churches were then governed b)^ tlie joint counsels of
Presbyters ; and it is incredible that such ruinous dissensiotis, 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 gi-adual, and so, according to Jerome,
was the progress of the remedy which the wisdom of the times devised.* We
agree with them, who think that the experiment introduced more evil than it
banished.
5. jEBowrE states as historical/acts, that the elevation of one Presbyter over the
others, was a human contrivance ; was not imposed by authority, but crept in by
eustom i — and that the Presbyters of his day, knew this very well. As, therefore,
.says he, the Presbyters kxow that they are subjected to their superior by custom ;
so let the bishops kno-itf 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 com-
municate any authority above that of Presbyters. ** Jlftenvards," says he, " to
" prevent schism, one was elected to preside over the rest." Elected and commi.s
sioned bv whom ? By the Presbyters : for he immediately gives you a broad fact
which it is unpossible to explain away. " At Alexandria," he tells you, " from
** the evangelist Mark to the Bishops Hevaclas and Dionysius," i.e. till about the
middle of the third century, " the Presbyters al-ways chase one of their number,,
** placed him in a superior station, and gave him the title of Bishop"
Christia>''s Magazine.
* 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 af-
ter^jjards separated and restricted, the former to the superior, and the latter to the inferior ordet
^ of ministers. We wo\iId a^ them ivhen and 'why this was done ? If it was not necessary to dis-
tinguish these officers by sViecific titles in the apostles' d^y, what necessity was tht re for such ;<
distinction afterwards ? 1 he church might have gone on, a? she bes. an, to this very hour ,• arc!
what would have been the harm ? Nay, there nxia^' a necessity for the distinction ; and Jerome
has blown the secret. When one of t\\-: Presbyters was set over the heads of the others, there
was a miw officer and he wanted a name. So they appropi iated the term Bishop to him ,- and thus
avoided the vdiuvt of tnicntuig a title unknown to the scripture. The people, no doubt, w-ere
:told that there was no material alteration in the scriptural order; and hearing nothing but i-
name to which they had always peen accustomed, they were the Ies<? stqrtkd.
562 Oi' TilE CHURCH, VISIBLE AND INVISIBLE.
form the two branches of the pastoral ofRce, namely, instruci-
ing 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 some-
times referred the matter to their own choice : thus, when Mo-
ses 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 understandings and known among your tribeSy and I will
?nake them rulers over you^ Deut. i. 13. And in the gospel-
church, which, at first, consisted of about an hundred and twen-
ty 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 h3.d given forth their lots, the lot fell upon Mat-
thias, and he rvas 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 there-
of*. 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 7nen, rvhom ye may
appoint over this business. And afterwards, in their appoint-
ing eiders, or pastors, over particular churches, we read of
their choosing them by vote or suffrage : thus it is said, in Acts
xiv. 23. lVhe?i they had ordained them elders in every church .,•
so we translate the words f ; but they might be better render-
ed, 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 offxes. {a) And
• 2w^k*ts4»^<t3'» y.iTa rm svcTyta a^ifo.ay, vjhick Beza raiders^ Communibus
calculis allectus est cum undecem Apo^tolis.
f XiiforovitfT civhz dLVToi; 7r3S3-.5yTg/i8; HAT iKuKnaiav, Cum ipsi per sufFragia creassent
per singnilas ecclesias Presbyteros. The learmd Dr. Otoen, in his True JVature
of a Gospei-chwch^ &c. Page 68 — 71. proves that the xvord ^sipoTovta, in several
Greek n-r iters, is unedto sign if rj the choice of a person to office by suffrage , or vote,
■which -was done by Uftinq- up the hand. And he observes, that all our old Ejiglish-
translations render the -^wrds, in this text, orduiniyig or creating elders by tlie stiff-
rage of the disciples. And he farther observes, that the word is but once more used
in the JVew Testament, viz. in 2 Cor. via. 19. -where it is rendered, he ~oas chosen.
&c. iSee more to this purpose in the place but noio mentioned.
(«) X«floT(Sv«a signifies, to hold out the hand. It is compounded of Xag, the
hand, ar.d T?;;*, lo extend The action, holdings out the hand, is expressive n*
or TH£ CHURCH, VISIBLE A>;b IXVISIBLL; 563
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*,
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 fol-
lows his being separated, or publicly set apart to this office,
with fasting and prayer, which is generally called ordmatiou.
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 scrip-
ture-rule, but highly expedient, that, as his ministerial acts are
to be public, his first entering into his office should be so like-
wise, and, in order thereunto, that other pastors, or eiders,
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
* See the True JVatnre of a Gonpel cJmrch, Page 78 — 83. ivhere it appears,
from Ignatiusy Tertullian, Origeiiy and Cvpnan, that this 7vas practised in the tltree
first centuries ; and from JilondeVs Apologif, lehich he refers to, that it was con-
timied in soine folloiving ages.
clioice and resolution. It marks a decision of the luill, whether intimated or exe-
cuted.
The word vpo^upcTovm, is used to signify divine appointment. Acts x. 41.
;^«ocTov«M, Himian choice, however expressed. 2 Cor. viii. 19. And Sdl}', it sig"-
nifies to elect to office, by holdings up the right hand. " At Athens, some of
the magistrates were called Xu^clovulot, 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
ordinatio7i, m those who are already ordained. Xu^orovHTuvTic, Acts xiv. 23, em-
l)races election and consequent ordination of elders in the church.
The hand is the instrument of power. X«g 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 communica-
tion 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, iiave, according to divine appointment, been com-
municated 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
'vion'* capable of being regulated by ordinary agency,
M'LEf^D'sr.rr.T.. Ca-1'.
564 OJ- THE CHURCH, VISIJBLB AND tNVlfel^LE.
harmony of pastors and churches, that tends to the gloi^' 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 pas-
tor, whose call to, and qualification for this office niay be ques-
tioned; 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 church-
es 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 of-
fice, 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 bles-
sed 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 some-
times 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 benedic-
tion ; 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 endow-
ed 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 extra-
ordinary 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
OF THB CHURCH, VISIBLE AND IliTVlSIBLEa S6S
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 in-
stances of the like nature, this ceremony was used, as a sig-
nificant sign and ordinance for their faith : but it is certain^
that the conferring extraordinary gifts to qualify for the pas-
toral 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 sig-
nificant sign, or an ordinance for our faith, cannot be well de-
fended. 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 per-
son'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 under-
stood 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 *, I have nothing to object against it :
but if more be intended hereby, and especially if it be reckon-
ed so necessary to the pastoral office, that it cannot be accep-
tably 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 there-
of, 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 co7isistoryy 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 limita-
tions, agreeable to the laws of society, and those in particular
which Christ has given to his church. As the nature of the
©ffice we are speaking of, does hot 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 aristrocacy, as are inconsistent with
* yid. Aug. de Bapt. contr. Donat. Lib. III. cap. 6, Quiti est almd mgmis im^fi-^
sitio qxiam oratio super hornin^m P
Vol. IL 4 C
0,66 OJ? THE CHURCH, VISIBLE AND INViSIBlL.
liberty; and therefore we suppose, that a pastor, and other ei-
ders, if such be joined with him, are not to rule according to
their own will, or to act separately from the church in the af-
fairs 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 con-
sent, 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 al-
low that this power is originally in them, conclude notwith-
standing, and their practice is consonant hereunto, that it may
be consigned over to the pastor and elders, and that this is ac-
tually 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 ta
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 exer-
cise thereof neglected. And, in order hereunto, a church-
officer is to prepare matters for the church, that nothing tri-
fling, 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 there-
unto.
There are, indeed, some branches of the pastoral office,
which are to be performed without the church's immediate di-
rection ; such as preaching the word, administring the sacra-
ments, 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, obHge them to.
(4.) We shall now consider pastors, or eiders of churches,
as employed occasionally in using their best endeavours to
assist others in some difficulties, in v/hich their direction is
needed or desired. This is what we call a synod^ which word
©r THE CHURCH, VISIBLE AND INVISIBLE. 567
IS very much disrelished by some in crar 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 *. And afterwards we find, that almost all
the corruptions that were brought into the church, were coun-
tenanced by some synod or other ; and many of them assumed
to themselves a power of making laws, which were to be re-
ceived 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
an^ong themselves. And in this case, provided it be an aftair of
importance, it is expedient for them to apply themselves to
other churches, to give their advice in this matter by their pas-
tors 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 dis-
.cretion, 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 veiy ex-
pedient.
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 bet-
ter advice; neither have I any thing to allege in defence of
oecumenical councils, much less such as have been convened by
the usurped power of the bishop of Rome. But we are speak-
ing 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 af-
* Vid. Greg. J^az, Epist. 42. ad Pncop.
^^8 OF TEfE CHURCH, VISIBLE AND INVISIBLE.
fairs 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 excommunica-
tion, 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 ar-
ticles of faith, or church-discipime, or some intricate cases of
conscience, in which it is desired ; and endeavour to give con-
viction rather by arguments, than barely their authority, this is
not only their duty, but an advantage to the church, as the sy-
nod 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 govern-
ment 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, ex-
cept 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 pro visionary 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 apos-
tle ; 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 pas-
tor was called to do, their business was not only to instruct the
catechumens, who were disposed to embrace the Christian
OF THE CHURCH, VISIBLE AND INVISIBLE. 569
doctrine, but all who were willing to be taught by them ; for
which end there were public schools erected, which were un-
der the direction, care, and countenance of the church, in
which the method of instruction was, by explaining the scrip-
tures, and, in public and set disputations, defending the Chris-
tian religion against those who opposed it, by which means ma-
ny were converted to the Christian faith from among the hea-
then ; and others, who were initiated therein, were, by this
means, as well as by public preaching, established and con-
firmed 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 use-
fulness ^ ; and it is thought, by some, to have been not only
agi'eeable to the practice of the church in the apostle's days,
but derived from it ; and though it be not so plainly mention-
ed in scilpture, as some other officers are, yet that the apostle
refers to it, when he says. Let hhn that is taught in the zvorcf,
communicate unto him that teacheth. Gal vi. 6. that is. Let him
that is catechized communicate to the catechist f . 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 Au-
gustin do :|:, q. d. He gaite 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
* JVenr the latter end of the second century, Pant anus was a celebrated catechist^
i2t the school supported by the church at Alexandria; and Clemens Jilexandrinns
-.vas his first scholar, and aftetnvards succeeded hini in the ivork of a teacher ; and
Origenxvas Cleinenfs scholar, and luas afterroards employed in the same ivork in
that school. And, in the fourth century, Athanasius, ivho strenuously defended the
faith, in the council of Mice, against Anus, had his edxtcation in the same school /
and JDidymus, ivho flourished about the middle of that century, -was a catechist
therein, and Jerom and Ruffimis loere his scholars.
■j- So the roidgar Latin translation renders the ivord'^^ailmiivli, Ei qui se catechizat.
t Vid. Hieron. in F.phes. iv. 11. JVbn ait alios pastores, and alios maglstros ; sed
alios pastores, et Magisiros, lit qui pastor est, esse debeat SJ magister ; nee in
ecclesiis pastor is sibi nomen assumere, nisi posset docere quos pascit. & Aug. epist. 59.
pastores & doctores eosdetnputo esse, ut non alios pastores alios doct ores intelliga-
mus, sedideo cum prxdixisset pastores subjnnxif;se doctnres iit intelligerent pastores
ad officiinn ovitm pertinexe doctrinan\
$T0 OF THE CHURCH, VISIBLE ANB INVISIBLE.
giv^es me farther ground to understand the words in this sense,
is, because the apostle, when he enumerates the officers oi' a
church elsewhere, speaks of teachers without any mention of
pastors, as it is said, God has set some in the church ; Jirst^
apostles; secondarilif ^ 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 else-
where,* 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 se-
cular, 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 un-
blemished character, of great gravity and sobriety, and other
endowments, which may render them faithful in the discharge
of their trust, and exemplaiy and useful in their station.
In the first age of the church, after the apostles' days, when
it was under persecution, it w^as the deacon's work to visit and
give necessary relief to the martyrs and confessors : but we d&
not find that they performed any other branches of service be-
sides 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,f 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
oj 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 con-
tributions, that, by their conversation, they may do good to
their souls, as well as, by what they give them, to their bodies.
* The partide kuli seems to be exegetical, and ought to be rendered even. See tlw
note in Fol, I, page 318. The words are, sSa^Ki lag 'Trot/u.nvu^ ksli StS^cttm^K^ic-
J Vid, Tertull de bapt. baptizandi habet jus episcopus^ dvctrince presbvteri (J-
diacorj.
Off THE CHURCH, VISIBLE AND INVISIBLE. 5^1
And when it is farther said, that they who have used the ojjice
a deacon ruell^ 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 quahfies
them for the office of presbyters, since there is no affinity
between these two offices ; and one cannot, properly speak-
ing, 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 reso-
lution JUid stedfastness in adhering to the faith, and, in their
proper station, defending, and being ready, when called to it,
to suffer for it. Thus wc have considered the government of
the church, and the officers which Christ has appointed in it. (d)
(a) Christ has not lodged clmrdi-power jii the liands oi diocesan bishops, that
beur rule over preaching presbyters. (1.) The scriptures expressly forbid all
lordly dominion iu the church, 3 John 9. 1 Pet. v. 3. Lvike xxii. 25, 26. Matt.
XX. 25^ 26. Not tyrannical, but lordly dominion, however mild, is here pro-
hibited. The Greek word expressing- it is used by the seventy In Gen. i. 28.
Psalm Ixxii. 8. ex. 2. to express dominion, which none dare pretend to be ty-
rannical. — How absurd to imagine, that the mother of James and John asked a
tyriuinical power for her sons from Clirist ! Or that he, who acknowledged Cae-
sar's auihority. Matt. xxii. 21. would represent all heathen rulers as rt/rc???.? /
(2.) Bishops and Presbytei^ are represented as the very same officers in scrip-
ture. Several bishops or overseers were at Ephesus, all of whom are called elders
i^v presbyters, Acts xx. 17, 28. Several bishops governed the church in Phiiippi,
no gieat city, having no inferior officers but deacons, Phil. i. 1. 1 Tim. iii. .",
The reason why eldei^s 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 EPiscopouNTKS, acting the part of bishops over them, 1 Ve*. v. 2, 3. Judas
hi\<\ ci bishopric. Acts i. 20. Peter and John, not inferior apostles, v^ere prcs&ii-
ters, 1 Pet. v. 1. 2 John i. (3.) The power of ordaining pastors, which dioce-
sans claim for their distinguishing prerogative, is, b) 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 twelte and the
SEVENTY disciples whom Christ, before his death, appointed to preach the gos-
pel, had all of them equal power and authority, and but a i'e/n/;oran/ 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 hxed diocesans, but itinerant evan-
gelists, 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. j. 1 PhiJ.
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 ajigels 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 con-
gregations, Vv ere often called bishops ,- and, in the last case, had other ordained
j^reachers to assist them, and to officiate in case of their imprisonment or death.
But we ha\-e no decisive proof of any diocesan lords. Nor do anv, except the
principal pastors of Rome, seem to have struggled hard ibr such a pre-eminence.
r6 ) Tliatno Protestant church, except in England and Iieland, is governed bv
572 OF fll£ CHURCil, vISliJLE AND I.SVIfilBLE.
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 con-
diocesan bishops, properly so cnlled, though indeed tlie almost nominal ones of
Sweden and Denraai-k 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 ai'gument bath ever been produced
for tlic support of diocesau Episcopacy, but hath been eifectually overturned by
some other learned prelatist ; nor indeed can they combat the Popish go vem-
inent withouj; destroying their ov/n. (9.) Diocesan bishops, as such, have nevei-
been any honour to the church, or centre of unity : but have often been introdu-
cers and supporters of Popish abominations.
If Christ has not lodged church -power in the coimmmity of the faithful, or in
-magistrates, or in diocesan bishops, he must have placed it m officers of his orton
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 EXTRAOiiniNARy, appointed for the first
erection of the gospel-church. (1.) Apostiks, who had an immediate commis-
sion from Christ equally extended to all nations, as occasions offered, — were
privileged with an mfallibility in their doctrine; — had a constant power of work
ing miracles as directed by God, a'.id 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^
w!io assisted the apostles in planting or watering churches, and, by their direct
tion, ordained presbyters and deacons, and erected judicatories in infant church-
es. (3.) Prophets, who explained dark passages of scripture, and sometimes
ibretold future events, 1 Cor. xiv. 29—32. Acts xi. 28. xxi. 10, 11.
Others of these officers were ordinart, which are divided into Bishops, Ovze^
sEtRs or Elders, and Deacoxs. Bishops or elders are subdivided into />asf6*rc,
<yc elders that lahoiir in roord and doctrine, and cWcrj that only rwfe we^/. Their
name Bisuop or Overselr marks their authority over and inspection of others^
Presbtter or Elder denotes their gravity, prudence, and experience, and their
lieing but subordinate rulers under Christ to declare and execute his laws. Thus
Me 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 prece-
ding offices.
I. The pastoral office is a spiritual relation to the Christian church, empower-
ing men to preach the gospel, dispense the sacraments, and concur in acts of
governing church-members. Its divine institution is evident. (1.) God fur-
nishes and appoints /jasJJors, 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.)
Svich characters are, by the Holy Ghost, ascribed to them, as import authority
and call to their word, as pastors, teachers, riders, ste^^vards, 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 theu* office, by the call of the church and ordination of the presby-
tery, is divinely prescribed. Acts i. 15 — 26. xiv. 23. 1 Tim. iv. 14. (5.) The
work which belongs to this office is divinclv 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. 2.^— 26. 2 Tim.ii. 2. Cor. v. 4, 13. Tit. iii. 10, 2 Cor. ii. 6, 7. (6.) People's
behavio\ir towards ministers is prescribed by God, 1 Thqss. 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 encouragemer.t in, and a rev.ard of their work. 2 Cor iii 3» 5^
Of THE CHURCH, VISIBLE AND INVISIBLE. $73
secjuence hereof, have safe protection and preservation, what-
ever opposition they may meet with from their enemies ; and
they also enjoy communion of saints, and the ordinary Ineans
of salvation.
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 pkrpetuai, continuing till the ead of the
world. ( I.) God has provided nothing to supply its place : Nor can any be-
stowal of the Holy Ghost exclude it, any more than it did, in the apostolic age,
Actsi.— xxi; xxvi. 17, 18. Heb. xi. 40. (2.) The necessity of it is /fer/)e?«a/.
Men are in every age ignorant and corrupt ; Satan active ; heresy and error ra-
ging, 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 renwval of the gospel-ministry is represented as
a hea\y 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 precerved a gospel -ministry amidst all the de-
structive rage and persecution of heathens and antichristians. Rev. vi ; xi ; xii ;
3Jv. (5.) The divine ordinances, which arc connected with a gospel-ministry,
ai-e 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, tliat 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. 1. 4. xlix. 1, 2. Iviii. 1. Mic.
iii. 8. 1 Cor. xiv. 24, 25. Acts xxir. 25. (2.) A blameless, holy, and edifying
conversation, 1 Tim. iii. 1—8. 2 Tim. ii. 2, 21, 22. Tit. i. 5—9. (3.) Distin-
j^ished zeal for advancing the glory of God in Christ, and tender compassion
to the souls of men. Rev. iii. 19. Psalm Ixix. 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, ough>, in a
jirivate manner, to instruct those under their charge in the truths of the gospel;
but none, without being regularly called tb it, however well qualified, ought to
exercise any part of the ministerial office. (1.) The scripture plainly distiu»
guishes between £^ifts 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
ofte a public teacher, Rom. x. 15. Heb. v. 4, 6. Jer. xxiii. 21, 32. (3.) The
character o^ preachers, heralds, ambassadors, steivards, ivatchmeTif angels, messen-
gers, &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, elec-
tion, 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 punish-
ed Korah, Saul, Uzza, Uzziah, and the sons of Sceva, for their intermedling
with the work of the sacred office. Num. xvi. S—ll, 32—38, 40. 1 Sam. xiii. 8,
—-14. 1 Chron. xiii. 9, 10. 2 Chron. xxvi. 16—18. Acts xix. 13—16. (6.) To,
ru.sh into the ministerial office, without a proper call, is inconsistent with a
proper impression of the awful nature of tlie 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. II,
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. Malt, xvi,
19. xviii. 18. his committing such an ihiportant trust to ministers. Col. iv. 17.
7. Tim- vi. 20. his enjoijim°^ his peoo'e to honour and obey them. 1 Tim. v. 17,
Vol. IJ, ' 4 D ,
.iy74 OF.THE CHURCH^ V.ISIB1*& Ajfp.INVJfSIBi,Eli
(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 then), as Mediator,
Ileb. x'lii. 7, 17- and his fw-^mising' present^sslstanee Jn^ and future gracious re-
wards to their faithful discharge of their work,— manifest the, necessity of a di-
vine and regular call to it, Matt, xxviii. 20. 1 Pet. v. 4.
The call of an ordinary pastor to his .\vork,ought to be iivo-fold. (1.) A divine
rally %vhic"h 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 provi-.
dences 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 volun-
tary 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 ser-
vants or physicians, why hinder Christians from choosing the servants and sub-
ordinate 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 <r^ the spirits, which sup-
poses 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, IJohn iv. 1. (6.) The-
introduction of ministers into their office by Patro7iagei of whatever form, has
its origin ham Popery ; tends to establish a tyranny over men's consciences,
whom Christ has made free ; — to fill pulpits with naughty, impious, and indo-
lent clergymen ; — encourages simony, sacrilege, and perjury; — and effectually
gives Christ the lie, modelling his kingdom after the form of those of this worlds
Ezek. xxxiv. 2 — 4. Isa. Ivi. 9 — 12. John xviii. 36. — The ordination of candidate* •
chosen for the ministerial ofiice is not the workof the people, but of the presby-
tery, 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 compas-
sion 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, cr?c. 1 Pet. v. 3. ti Cor. v. 11. 1 Cor. ix. 16. Phil. i. 17, 24, 25. 1 Tim. vi.
20. iii. 15. iv. 15, 16. 2 lim. iv. % 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. I&a. xl. 11. 1. 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 offen-
ders, and absolving penitents, Ileb. xiii. 17. 1 Tim. v. 20, 21. i. 20 Tit. iii. 10,
ll. 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 them-
selves habitually to effectual fervent prayer for the church of Christ in general, and
especirtlly for those of their particular charge. Acts vL 2, 4. Eph. iii. 14— 19. k,
15—20. Gal. iv. 19. Col. iv. 12. (6.) To exemplify their doctrines and exhorta-
tions, in an eminently meek, humble, holv, 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 scriptiire-dcclarations, tiiat Christ has appointed rw/e?'* in
hi.s church that are not appointed to preach the gospel, Rom. xii. 7, 8. Heb. xiii.
7y 17. Different gifts qualify men for teaching and for ruling, Eph. iv. 7. Such
rulers are necessary for tlie assistance of pastors. Gal. ii. 9, 10. Actsvi. 2 — 4.
Kxod. xviii. 17~2o. — The complete form of every Christian congi-egation re-
c^uires several elders, Acta xx. 17— 38. xiv. 23. Christian churches have courts
simiLir to those Jewish ones, which had the po.ve" of excommunicat:on; and
■^"hjch con^ilsted ti^ elder n ruling as representatives ef the congreg'ation. Matt
0^:TKE 'CHURCH, VISIBLE ATS^ I>NV:iSI»DE. :S7j
that arc necessary to their salvation. This care, extended
towards them, is called special, and so differs from, and con-
tains in it many privileges, dictinct from, and superior to that
Xviii. 15—17. TS'um/xxxv. 24. Deut. x'lx. 12. Josh. xx. 4,' 6. Exod. xii. 3, 21 by
•iBoropaping of which texts we find that con^-j^eg'a^/o?! denotes r?//^^^ of it. The
SEVENTT use the very word ^EccLzsiA 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 oiiebody of the g-ospel-church pRorHEsrixo,
which includes te-aching and exhortation, which may correspond with teachers,
and pastors, Eph. iv. 11. and mixistht, answerable to the deacon that^ziyes out
the church's charity, M\d shews niercij in visitin^^ the sick and imprisoned, — and
to the elder that rules with diligence. Here different ^ifts, given to profit with*
al, infer different ofHces, Kpli. iv. 7 — 11. 1 Cor. xii. 7, 8. Here is one that rvles,
characterized by different gifts and different work. (2.) From 1 Cor. xii. 28.
where we find oovebsme:^t5, that '\s, governors , even as mibaclls denote work-
ers of miracles, — set by God in the Cliristian church. While they are represented
as different from helps or' deacons, Acts vi. 1 — 6. their designation of govern^
ments marks that their office is cliiefJy, if not solely, executed in riding. It mueh
more properly denotes them nders of church-members, than mere managers of
church-money. — It is further observable, that Cod has set some, not xjAj, govern-
trienta or governors in the church. (3.) From 1 Tim. v. 17. where some eUler.^
are represented as worthy of double honour, though they do no more than rule
-ioelly while others are represented as more worthy of double honour, because
they not only nde loellf but also labour in word and doctrine. — All whicli elder:*
belong to the church, Comp, chap. i. 19. iv. 14. iii. 15. — KopioiiXEs, labouring,
doth not denote uncommon diligence, but the common duty of all gospel-minis-
ters, 1 Cor. iii. 8. 1 Thess. v. 12. John iv. 38. — Mazista, especially, — always in
the New Testament distinguishes persons or things of the same general class,
one from another. Acts xx. 33.'xxiii. 26. xxvi. 3. Gal. vi. 10. Phil. iv. 22. 1 Tim.,
iv. 10. v. 8. 2 Tim. iv. 13. Tit. i. 10. Philera. 16. 2 Pet. ii. 10. Not only do most
of the chief Fathers in the Christian church declare ior nding elders ,- but even
l*apists and Episcopalians, who inveigh against them, have a shadow of thein,
in their chancello^s, officials, commissaries, wardens : and bishops having no
care of souls, are laij elders, px'operly 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, I Chron.^ii. .32.
Deut. i. 13. 1 Kings iii. 5 — 15. Isa. xi. 2 — 5. Numb, xi.16, 17. (3.) Wisdom,
prudence, and uprightness of conduct, conhcctied 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 e/cfer* or pastors. — Their duty in gene-
ral is to ride well; particularly, (1.) In judging the agreeablcness of doctrines
to the word of God, — -judicially declaring what seems good to the Holy Ghost
and to them, in controverted points ofprinciple or practice^ Acts xv. 28., 29. xvl
4. Rev. ii. 2. Acts xx. 17 — 31. (2.) In admitting persons to church-fellowship
on proper qualifications. Matt. xvi. IS. (3.) In directing oi* encouraging church
members to obsei've Christ's laws, for the boiwur 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, ^^h}. v. M.
(7.) In making provision for the poor, or other expences necessary for promo-
ting the spiritual loelfcrc of the congregation. Acts xi. 27 — 30. (8.). In judg-
ing the case of offenders and penitents, in order to censure the forrtier, and ab-
solve the latter, Matt, xviii. 1.5 — 18. xvi. 19. (9.) In regulating diets of fa^tiiigj
thanksgiving, the Lord's supper, c:c, 1 Cor. xiv. 2C^ ^^-
5/6 or THE tftURCH, vrsiBLH AND INVISIBLE-
"vvhich 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 re-
lation he stands in to* his church : thus he is described as their
Shepherd, performing those things for them that such a rela-
tion imports, Psal. xxiii. 1, 2. and Ixxx. 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
£uch he does more for his people, than the shepherd, who,
being faithful to his trust, hazards his life ; for Christ is ex-
pressly said to give his life for his sheep^ John x. 11.
Moreover, his care ot his church is set forth, by his stand-
ing in the relation of a Father to them ; which argues his ten-
der and compassionate concern for their welfare, as w^U as safe-
ty, Deut. xxxii. 7. Psal. ciii. 13. Isa. Ixiii. 16. Jer. xxxi. 9.
Now the care of Christ, extended to his Church, consists,
1*^, In his separating them from, and, as it were, gathering
them out of the world, or that part of it that lieth in xvicked-
ness^ as the apostle says, The xuhole 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 gos-
pel, not only informs them of the way of salvation, but brings
them into it.
2dhf^ By raising up, and spiriting some amongst them for
extraordinary service and usefulness in their station, adorning
thehi with those graces, whereby their conversation is exempla-
l-y, and they made to shine as lights in the world ; and not on-
ly in some particular instances, but by a constant succession, fill-
ing 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.
IIT. The divine appointment of Deacoxs in the Christian church, is beyond dis-
pute, Acts vi. 1—6. ITim. iii. 8— 11. Rom. xii. 8. 1 Cor. xii. 28. Phil. i. 1.—
They ought to be men of honest report, full of tlie Holy Gho.ft, and of wisdom,
3 Tim. iii. 8— 10. Actsvi. 3. — Their election and ordination ought not, in its
manner, to differ from that of elders. Acts vi. 1 — 6.-»-Their work is to manag'e
the temporal affai'TS of the congregation relative to the table of the poor, the tk^
ble of ministers, and the table of the Lord, Acts vi. 2- 1 Cor. xii. 28- No other
\rork is annexed to their office in sci"iptur^. Hence though some of the first
cev'sn deacons, becoming evangelists, might preach and administer sacraments,
yet none, as deacons, have any I'ight to do so.
There is no hint in scriptru-e, t^Iiat the offices of RtrriNG elbeh and UEAcoisr
Tvere designed to be ieir^porcm'. BoUi of them were appointed on moral grounds
and necessities respecting every church and period. The rules concerning them
botii are to be observed till the end of the world, 1 Tim. vi. 13, 14. No- con«
g-regation can therefore answer to .fesus Christ, for di^oppivg of deacons, any
iKiore than for the d-:'oppi::g of rui'-ng elder:>.
Brown's system.'
OF THE CHURCH, VISIBLE AJTB-'tSTVISIBLE, 57<7
Zdhj^ 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 sup-
porting them under, and fortifying them against the many dif-
ficulties, reproaches, and persecutions, they are exposed to in
this world, as Moses says, in the blessing, of Ashtr^ As thy
days^ so shall thy strength be; the eternal God is thy refuge^ and
underneath are the everlasting anns^ 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 thei-eby distinguished
from the world, and entitled to his special regard. He, is their
King; and accordingly, ...
Ist^ He gives them laws, by which they are visibly govern-
ed, so that they are not destitute of a rule of govei*nment, any
more than of a rule of faith, whereby their peace, order, edifi-
-cation, and salvation, are promoted, and all the advantages,
which they receive from the w isdom and conduct of pastors, or
other officers, whom he has appointed to go iil and out before
them, to feed them -with knowledge and understandings 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 inef-
fectual. The church has weathered many a tempest, and had
safety, as well as various marks of the divine honour and fa-
vour, under all the persecutions, which it has been exposed to ;
so that, according to our Saviour's iprediction. The gates of hell
have not prevailed against it. Matt. xvi. 18. and all these afflic-
tive dispensations of providence are over-ruled for the promot-
ing his own glory, and their spiritual advantage.
(3.) Another privilege, which the church enjoys, is com-
munion of saints. Communion is the conr^equence of union,
and therefore since they are united together as visible saints,
they enjoy that communion, which is the result thereof. TheapOs-
tle speaks of a two-fold fellowship which the church enjoys, their
attaining whereof he reckoned the great end andidesign of his
ministry, when he says. That which we have seen and heard de-
clare we unto you, that ye also may have fellowship with us ;
and truly our fellowship i- 7.vitk the Father^ and zvith his Soil
JSf^ X)F THE CHURCH, VISIBLE AND J^VISIBLE.
yerusr Christy 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 jt. However,
the communion of saints is, in itself, a great privilege, inas-
rmuch as that a common profession, which they make of subjec-
vtion to Christ, and the hope of the gospel, which they are fa-
voured with, is a strong motive and inducement to holiness.
Aftd it is not the smdlest part of the advantage, which arises
from hence, that they are interested in the prayers of all the
faithful diat 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 ad-
vantage 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
(mother to provoke unto love, and to good works ^ not forsaking
the assembling of themselves together y 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 laxv of Christy Gal. vi. 2.
and to express that sympathy and compassion to each other, un-
der the variouk 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 ano-
ther 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 be-
lieve.
'(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 influen-
ces of the Spirit, which are the internal and efficacious means ©f
jgrace, producing such effects, us 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 con-
tinued'to be preached, and a public testimony to the truth there-
of is given by them to the world; and, in the preaching there-
of, Christ is offered to sinners, and, pursuant thereunto, grace
given, whereby the church is increased, and built up by those
who arc taken out of the world, as God makes these ordinan-
ces eflfectual to answer that end. The duty of waiting on him
therein is durs, the success thereof is iutirely owing to the div
OJF THE CHURCH, VISIBLE AKD INVISIBLi?. 579
yine blessing attending it. These are the privileges that the vi-
sible church enjoys.
We might have proceeded to consider those which the mem-
bers of the invisible chucch are made partakers of, namely, u-
nion and communion with Christ in grace and glory ; but these
are particularly insisted on in soine following answers.
I-ND OF THE SECOND VOLUME.
